I

I






8_@@ LdOG OlOud@G| Lg[Olg0dgd@ OgGu
OdO0 @@ udGdOlgOu|du g|@Odu GL__|
LdOGgMLO[ Ou|dug|@u0LLg0dgd@ OgGu


OdO0 O gu


@dg@@ @dg@@ @dg@@ @dg@@
LdOG @gMLO[ Ou|du
GG|0u



{Tamil and English commentary by kara,the Vedantic Scientist, the humble
disciple and His favourite Self
of Satguru Bhagavan
Sri Viswamahamuni of Tirupur, Tamilnadu, India}


THE ALMIGHTY, LORD,
THE ABSOLUTE TRUE AUTHOR OF THIS
KAIVALYAM AND ITS COMMENTARIES




2
2


SATGURU BHAGAVAN SRI VISWAMAHAMUNI:
THE GREAT HIMALAYA OF VEDANTA MOUNA
karas SATGURU BHAGAVAN


3
3









HIS HOLINESS SRI MAHAGOVINDA SWMIGAL
:WHO WAS SO GRACIOUS ENOUGH THAT HE HIMSELF CAME TO karas
HOUSE AT CHENNAI AND STAYING ABOUT ONE AND A HALF MONTH,
TAUGHT NAANAA JEEVAVAATHA KATTALAI AND
KAIVALYANAVANEETHAM IN FULL.
SO THIS GRACIOUS SAMIJI IS karas KAIVALYA GURU,
kara REMAINS EVER GRATEFUL TO HIM.

4
4

kara, the Vedantic Scientist, the humble
chief Disciple, His favorite self
of Satguru Bhagavaan Sri Viswamahamuni:
and the Tamil cum English Commentator of
THIS KAIVALYA NAVANEETHAM




Ll[u

@u... .. .
Ll[u OGL@ @0|G @G@O[, , , , @0|G @dd 2O[, , , , @0|G
@dd O[0@, , , , @0|G @dQO[ OGM_00u
M800LL_Og@u. .. .2O[OLl0 ddLLLL @0du|0, , , ,
@G@O[, , , , @G@du OG@ M800LL_O@u dOlOg @0du|0
Ll[u OG@ M800LL_O@u Ogd@. . . . g|0 dLQu
Ogg@, ,, ,@@Ogg@, , , , g|d, , , , @_ML@u, ,, ,@_LG, , , , @_L@LQ
@g0|G L__| @_|LQdu 2uuL0d|l@d@u. .. .

_l[ @dg@ dG_gl@u
Ll[u @00@ L@O0GG_ . .. .
OG@ G@0 @u. . . .
@dg@ ~ ~ ~ ~ 0d0dOu 2OL
L@O0 ~ ~ ~ ~ Lddu0d| @0
@G@u, ,, ,
uL_@8 8|gg|[@u udd@d GdQ[@u
__ OugGgu 00d@ MluGL0- -- -@G
@@ 2O[|G_ Ml@O[O O@_@u
ML@O[ OOgg ML@
__ OugGgu 00 ~ ~ ~ ~ O8d|G_ Mu00| @0d|0 GL@u
Ggu|OG 2OL 00 u0Od
@@ 2O[ ~ ~ ~ ~ gd| ML@Ou8 M80@d|G_
Ml@O[ ~ ~ ~ ~ Ll[u
@G ML@ ML@OOgg = OOOOdLLLL ML @@d@u
@g0|G0 ML@uL@u G8g@ OOgg _8|
OG@ G@G0 Ll[u @@d@ OOOuQ @dd|g@Ou
Og g@OLMgG@ gdd8 M80@d|_@.

Ll[u, @dQO[, Lg|du, Ml@O[, @G@du,
Q_QO[, g@O[, QOG@O[, Ll[u O00u g@ ML@L
LGMug|du OGLGg G@0|G @g_L.

6
6
@LLl[u ML@LLl[u 8|_LQLLl[u OG @@OOdd @0|G
@dLLl0 @@d@u.
ML@LLl[u OGL@ @0|G _8GG M8O@.@,

@G0,@O0GOG,@O@ug|_GG
MduGOG,GdL__@_u @@u
O00 @_@u @OO ML@L Ll[u ( ..@m )
@0|G O[0@,_8|G O[0@, @0 @O@u g|_Ou gO@
..OOgg|@ LL0ud O@g@O[ M8d|GG_GG.. OGL@ GLG_@,
MduGOG @@@d@ g|d, d_Lg_@g g@g|GOG
OGL@ gO@ L[g@0 LdduLL ug@u gO@ 8|_|@
d0OlOLO@uL @@O0d d_d0u OGL@; _G0 O
Lg@u O _u OggOd@ @g0| GOgg Ol8[ GOLOd
2OL[dQu @@ddQu GOM_u.


GdL__@ OGL@ uMddG @0 Mdugd|G_ O[0@
gO@ ..OLgO OlLuM g|G@ O0OG[ L8|l0G[
OGL@ GLG_@ gO@ @@O0d Mdugd|G_O gG@u
gG g@du OLGL@u gOL_@8 gGGgG Mu8
d|gg|@LL;gG0 MLG OlL GLd0du|0 @8O8l[
OGL@.
ML@Od @g @@ 0d0dgu ML@g| @@d@u
ML@LLl[gg|0. @@0|0 @OOO@u ML@g| @@LLOg
O@u Ou|g|0 dM0u.
_G0 @@0 u_@u g|@d@_u @g0| @0du|0, Ll[gg|0
dLQu Ogg@ggG @g0 0dud8 G8ddL LL@dd @
G8[g @g0du uL_u M800|l@LL@ OLLL ML@@u?
dLQu OMddu Ll[gg|G @g0|0 G8ddLLL@g@u @
Ll[gg|G 0duG@; u_@ @0|G _g[OGO @gG.
.O008 M8@u Ll[d|@g| 00@ @_OdOOd| 8G
M8G0 OGL@gG @g| dOg @g0| GOgg 8gg|[0du
@O@u LLOL 2MOu. @gL GL@MOuO |OGQ@,
gG d@OlG OG@ u|dLLMlGO_ L[uML@Ou OM0d|
d0d[ uud[u|G_|L, Ll[u @g0d| @O0g MgL0d|8
M80O@ OGLGg dLQu OMddgg|G LLOLd

7
7
d@g@.@uL_u00 @O0 d_GL@u @LGL@MOuO
|OGQ@ LMlGO_ d_@L LGML@O O@L@uu. LLd
dLQOu OM0dgO d_@u d0Ol LG__ d0Ol OGQu
Odu gO0l@@u 2MOul0 g0|l00 @ML0dGu
OGQu OugOu M80@u.
@OOMddgOg, @dg@@ 80d[LdOG M8GG@GL0,
uG8dud8 M8@OlL_ @0|0 dLQu OMddu G8dduG0
@O0 _[uLld@u 8GG_@u 2M_. 2g[Mu Mg0dLLlu
GgLdu @g0| @08Gdu. dLQu OMddu 00@
u0du8[Mu @G@OOd OO uG8u, O8du, dldu OG@
80d[LdOG @g@O. gG0 @0[uLgg|0 OMdd8 M8u
@00Ou gG@uL_u MdM_ O u0du8[Mu M8uG0
@O0 g@uu OG@ gO_G @Qd@ O@OlLdL@.
@G|,

dLQu OMddgOg Ll[gg|G @g00dudd Mduu
GOM_ulG @0 @@0 GL0 dLQu gg@OGLgOGG
@0|G d@LML@ud @g_ML@ud @@ddGOM_u; u__
gg@O0dOuL GLg|d@u @0lG g|0, dLQu OMddu
Ll[gg|G @g00dudd MduO@ ML@g@.
@G|,8|_LQL Ll[u OGL@ OGG? @ @@0|0 O0@uuG?
8|_LQLLl[u OGL@ u__Odu, _dd|GG, @0@g0 ML@u
@g0| 8|_LQddOu8 M80@O@. Og @08GG M8GG0
@ g_8|_LQL Ll[u OGLL_u.
@@0|0 @@08G|G uMdd gu _8OGL L__|u
@O0LL__|u @u|8M8@uu 5 dOldu|G dOlgMg@LQ
8|_LQLLl[u@u.
u_@u @@08Gd| @@LdOGG, _|gO OlLuM
g|G_O0OG[ L8|l0G[... ...L[g@0 LdduLL..
O@@g0|GQu u_@u @0|G |O_QLL@g|l0,
....OLg|@g @G|O[ _@OG[U .......Lgg @G|du
OgO.... _d|G @0 g_8|_LQLLl[g@ugu L0@u @0|G
|O_QO[u@u.




@0|G _[uLL L@g|d O@O@gGG @@ Ll[0dgu?
LLl@dd @0|G |O_QL L@g|l0 2uuOgu Ll[gg|0
Ld@O@ OLLL ML@@u?

@_d0gg|0, g|@d@_u|0 GL0, L0 @0du|0, @0|G @g0|0
O@u Ll[u O@u @G@O[ uL_Gu OOgg0 @0d@GO
u[Ld @@g@ Ll_d0gg|0 @0|G |O_QL L@g|l0 @@
dOldu|0 00@ 8|0 8|0 Odu|0 @0|G @g LOGL
Ll[gg|0 _|MgddGO _| @LL@u u[L@, @g|du|@u
@uu[OLd dM0u.u_@u _gO Gu @0du|@u
@uu[OLd dM0u
@@0|0 GL0GO 80d[LdOG|G OlGOd@LuMll@u
|O_Q8G0duG 580 _u G0d@u @@LLOgd dM0u.
u_@u L0 @0du|@u @@GL0 dMd d|Ldd|G_G.

8.@@08|G uMddG 8|_LQL Ll[gOg @0|G
@GG0 OOdd@ @0|G @@g|l0 OOgGg Lg|LLldd|_dGu
G?
@, @00OLu @_g|Ou OLu uddgOgu 5
dOldu|0 @[gg|G8 @ddudL LLLLL_uu@. @O0 @@@u
d00gO O_O_L Q@MduO@ u|dd dGu. @0
@@Ouu d__LlG O_O_d d__0 LGL@ Qu @
OOOuQ _guG@ 8|_LLG@ @dduG@ OGL@. _dGOgG
Og @@g|l0 OOg@uuG.
8. @g0@0 Og|@0 8Q@0 O@u @OOd @0dgu @@0
OOOOd @0.
@g0@0 OGL@,
OlOGlG 0d| Olu0d| _|OlG
@OGOG dML@ @g0@0 _@u
OG@ Mg0dLLl@u G@@u gG[ @[0|0 gM[ Mug|l0
M80@u.gO@,
0OlOG gOlOG O@u @@OOd OlOGdu|G@u 0d|
LL_LL_ uLl[d8ud gu|@u GL[_|OG OOd gu|d|G_
GuG0G M8g@ @g0@0 _@u
@OGOG = GuG0G, @g0OG, dLQu, @O_OG, @G|,
Mu_|QOLGG.

9
9
@0@ @OGOG = dLQu, 8G OG@uL_Gu MdML@u
8@u @G|u dOg uuOg @dgg|G0 gLLu OG@
@@08|G[ M80O@ @g|u|@g|-dg|-@LO _g[@OL
GL@MOu@u. @@08Gd| LdOG gMLO[
Ou|dgu 8G OGOd0|G @@0 @g0@G0u,
Og|@@u G@ 8Q@@u G@.

8.8G Gg|. OG0 M8LLLL @@u Gg|ggG
@@ddGOM_u. @ GOgu gGG_. gG0 GOgu gGG_gG
@g0 @0@u. u__Mg00u Og| 00@ 8Q @0dGu
OGd|_dGu? @LLLLgg0 Ll[uu@gg|[u Ll[uu@gg|[
LQu Ol8LdOG @__|@u| Q[M0du. @g|d80du,
@dg@@ 80d[LdOG @g0| @@udu u_@u @_g|uGdu
@__| OGg@ @0dgu O00Gu GOg GOgg0dOu
_g[ud MdMLg0 Og| 00@ 8Q @0dGu@Gu?
_dL_Gu gG0 OGG? @g0@G0 Og|@G0 @0|G LG
gG0 Lg|ddLLLL GLOg|0O0. d_GLd@g GgOO @0|G
LG ML_0 OOuGO.
Mg0dLLl @g0@0 Og|@0 OG @[M_uL_Gu
MdML.G@0[G LOMg| @G|O Og|@O0 Og|@0
8Q@0 OG @@OOddL Llg@ Oludduu|g@uu.O_O_
_M_d dMd.
@G|g Mg0dLLl OluddLL Og|@0 G@ M_|g@ OO,
Mg@gg0, Olgg0,MgOdOl,Mug|MLg@gLLL gg0
OG@ @d|G_.
@O @u Og|@0 @0ddMLL Lgg0 _| OGg@
@0dgu @G@ OOdu L0d|Ol_u. gO@
GOggud| @g| Mug|LML@Ou u @@udgu
8GG_dgu Mg@g@u, Olg@u,
MgOdOlM8@u,Mug|MLg@u OG @G@ M_|l0gG
gu@0dOu _dd|uuG gO@ @g|-dg|-@LO
_g[gg|0gu _dd|uuG. @gG0 @g| @g0 @0dQu
@uudGdu|G OGg@ @0dgu Og|@0dudQu
Mduu0u,gO_|0O0.
@@08G, L[gGOggMuG@u L_dL0 MuM_ @@_
@L0du|0 |[LLlOOgg @[OdMu0u... OG@

I0
I0
Mug|@uuOu0, @g0@0 GOggud| L_dL0,
@@udu|G @0du u@g0@0d| L_dL0|@@ L0d|
GOgggOg @d@ OOgg @L0du;gG0 OO
Og|@0dGu; @OOg|@0dOud dOL@ O_ggGg OdO0ud|
MOMOM;gG0 G@0 @0ddMLL OdO0 OG gu
8Q @G0.
_d, @g0 OluddLL @dOdO0 @O0 @g0@0dd
MdML@u 8 00@ @[MLO@ OluddLL Og| @0dd
MdML@u 8, 8Q @0dd MdML@u 8
OLLdMdML@u OdO0u g@ @_g|@0 OGLg|@u
@@0|G LG 8OG@gg| ML_0 OGLg|@u u_@dd@g@d
d|OL@. OLLG g@g|OLG @g gLL__ @O0
@O_LL d_@ d__L |G@ 8GGOOd O@u
8_@@O@u0 LG[L8 @_g| ML@O[d.
@@0|G Ll[u @ dOldu0 _G@. @@ LlGG0
M800LGL@u @ _u|dOu |OGQ OG.

8. OdO0 O gu OGLgG M800dd@u ML@gu OLL?
OdO0u OG_ M80 GdO0u O@u M800|0|@@ Og@.
@gd GdO0u O@u M800|G ML@u|G _ggOg8 M8_dOud
MdM_ 2Mgg@@. @@ Ll[uugg|0 uOlG0
d_LlddLLLL O00 2Lg|dOuu Ol8[gg0 dd|OlLL0
Ol@O@ O@GO @ Ll[uugg|G GdO0 M8@Lu@u.
_dgg|@uu Ll[L@8uOGgOgu dd|OlL_,g|0
d_LlddLLLL 0|_u d@LQ|_u @g0| OGgOgu
dd|OlLL0 GdO0 O0O0__ _du uL_u Ol@u00O?
Og 2GG0 d_LOG M8@L. Og 2GG0 d_LOG
M8Qu @@, Odd0, OgOgdu0 OMlddQu
@@, M8_du0 M800Qu @@. @gG GdO0 |O0.
@Ogg gG||O0 OG@ gu|g|0 M8GG@u ABSOLUTENESSOG@
_0d|0gg|0 M8GG@u g_@ @OuQu 8uud@.@LL
@[ML__ Ll[uugg|G GdO0 M8@L |O0G OdO0|O0
00@ GdO0|O0; @@GO @gg||O0 OGL@Qu LG[L8
@_g| |O0 OGL@Qu 8OG@gg||O0 OG@Qu.
g|gLLl[@|O0 OGL@Qu Ll[uugu @dd| |O0 OGL@Qu

II
II
dgugg@O@_g| |O0 OGL@Qu 8|gg||O0 OGL@Qu GL[
@_Od |O0 OGL@Qu GOgg O _GL@ OGL@Qu O00u.
O gu OGL@ MOMOM. OGGO OdO0 O gu OGL@
2@OdgMgL[d|, GOgg O _GL_d| GdO0|O0d|
MOMOMOg g@u @0 O@u ML@uMdM_ |_Lg@u.
G @gL MLO[g Ggg?
d[MgOgg Mgu|Od Ll[u 6 O@ dOll0 _|uu.
gO@ GOggu L_dL0 GLG_@. g|0|@@ GOggL
L0|OG, u GOgg @@udu, gu @0dud| [uuG
@L0du|0 |[LLlOOg@uuG Og8 8g[M _|QOLOdu
dOL@ gO@ d_@ _[@ OdO0ud| MOMOMOL
ML_@@. gG0 d@OMu|dd u @@LdOG
d@L0du|@uu GOggL LO0d dOL@ OdO0u O@u
MOMOMdGO g@OlLL. gO@ OdO0gOg
OLQ@Og_dG 8gG udd0dOu, g_dG LLOLg
gg@O0dOu @g|-dg|-@LO _g[gg|0 Oludd|, GOLd
LLl8|g@d, @@O@u0 8|gg|ML@u@, u|d Ou|OuG
@OuG _@OMl00 gOOg @_g|
@0dgg@uu. @gG0 @0LdGO @@_@d OdO0
OG gu O@u ML u|d @OudL ML@g|, gu|g|02uu
GOgg @gg| @0du|0, gGd@ gLL@u u|dd@u @G_| OG@u
gu|@ MdM_uu@.g|@d@_u G@ GOg0dOuu @dd|g
g@u @gg|[ @0;OdO0 OG gu GOggu @@Ouu
@dd|g g@u @gg|[ @0





@G|, GOgg @LuMl O@u GOgg@0, @0 @dLLl0 00@
@G@dgg|0 Ll[gg|0 O[GOM M8g|dOu d.
u0du8[Mgg|[u 2. @Lg 8@LLu OG@ @[M_
gO0LQdu|0 g@d|_@.
d. u0du8[Mg g|[u: @,
1. _8Ogu 00@ Ogg@ 2. uOd[u 00@ OMddu


I2
I2
3. OO@ |Gg8u 00@ ML@u|0Q 2O[gg0- @g @G@u
OdO0gg|G @g0 @G@ dOldu|0 dM0u;
@GgGL0 _g@O@u @G@ dOldu|0 @Lg 8@LLgOgd
dM0u

2. @Lg 8@LLu: gO@ @Lgu OG_0 LlOMgg0
gO@ @O0d d_dL Q@OOG @G0_ LlOMddO00@,
ML@ggO00@ OGLgu u_@ 8@LLu OG_0 G@
OGLgu. @,

1. OlLu 00@ @0@g@u d@LML@u.
OdO0u @g@u d@LML@u Og@ gg@Ou O@u Ll[uu _gu
@d| @G@_g| OGLGg.
2.8uLgu 00@ MgLQ
gO@ M800LL_u d@LML@ud| Og@ gg@Ogg|_@u
Og8 M80@Ogd| @gd OdO0 @@d@u 2uu
Ll[g|Lgg|L Ll[g|Lgd LOGu gO@ gGOuG 8uLgu
O@u MgLLu.Ll[g|Lgg|u = M800LL_O@ = Og@gg@Ou;
Ll[g|Lgdu = @O0O@, M80@O@ = @g @0d| OdO0u
gO@ @0G@ gG M800LQ@g d@LML@u 8uLgudGO
M80@u OGLgu;
OGGO, M800LQ@g OluddLQ@g d@LML@u 8uLgu00g
GO@ M8g|du M8GG0 @ 8uLgu|00u0 2u@g0
00@ GOM_G@ Olgg0 O@u @__ud|Ol_u. _d, @0
M80@O@ O00u Og@ gg@Ou 8uLgLLLLGg OGLOgd
d_GLd@ @88uLgd @_|LQ GLg|dd|_@.
3. Ll[G@Gu 00@ @O0d d8L_d d_Lg0 OlOuu LG =
8O@dd |Olgg| L[uGgL Ll[Lg| OO 8OG@gg| gO@
MuG Og@gg@OgOg, @[ML__ gGG@u gOOg d
gg@OgOg 2MOg0, O00g @dd0du|G@u |[g[ud
Ol_LL_ GL[Gg OOd |O0ML@OGg @d OdO0 @O0
@@@0u d8L_d d_Lg0 OlOuu LG@u.
4. g|d gO@ @g GOgg @O0dd_dg g@g|OLOG
OGL@. 8gG8@LL 8uLGGGG g|d OGLgu. @0@,
OdO0ud| GOgg @O0d d_d, ugGd @@g@u
L[Ol0O0 8gG 8@LL 8uLGGGd @@g0gG OG

I3
I3
@@O0d d_@ gG LOGL ML_gg@g|GOG OGLgu.
@g 8gG 8@LLu gOl[ GO@ Ogg @OMgg@g|u
GOggu Olg|ddOl0O0. @g| ugu @Gu |_u Gg8u d0u
@g0| OOOu @g g@g|OL ML@Og|0 L0@
ML@Og|0O0;L0@ 2M_ OG@ OOG[@u M8GG0 O
GOgg|du00, MO_|du, GOgg Og|du, @g|-dgg|-
@LO0dOu u@u dGL0 d_Llgdu;OdOu u
ML@LL_gg GOMg|0O0.
O00 GOgg @0dgu 8gdG|Lu @g 8gG 8@LLgOg
uL_Gu GOM |_LGGO @u.,GO@ Ogg@g|Ou GOM
|_LGO00.
8. u__Odu GOgg @O0d d_dd Lg?

u__Odu d_ddL@ OGLg00; d__0 @0@g@u LG
OlOu@ OGL@ @_|LQ.
_G0 QMMlu G8@u gO@ @@O0d d__g0 uGg|0
GOgg O8OG OOOuQ _|GGg g uQ g
O8OGdu Ol0d| g uQ uGu @Ou@u gO@ g
uQ O _|Gg _|uG0 _Gud @GGG__u
OLg|@LL.
_G0 g@g|G O00u_|g GOgg @@ 8gG 8@LL
8uLGG@ddG_| gO@ g@g|GOddG_|,
Ld@O@OLddG_| @Gg dOd u|dduLL. _G0
gGG|Lu O@GO OGOd@u O[O g@g| Gdd|, Odu
Gu@u Gu@u g@g|g_ ML@L_, 2 ML@ 2LGg8u
uL_Gu M8O. MGG|0 g@g|__Od@ @GgdOd
u|gg0 u|ddLLLLO d0d[@_@L LOgu_|
OlLMu@u LuQdgu _O8O@gO0dgu |O_g
L_@g|l0, [dgg|0 O g@Ol_O; Ll_@ Od@ g|0|@@
GuG0@O@ OGL@ |dg@, d|OL@ OG@ @g| O88dd|_@.
gG0gG @g|dgu @@udgu GOgggOg @d@L
GLg|dd GOM_u OG_ OO[O_ OOgg|@dd|G_G.

- ----
-- -[ - [ : .

I4
I4
Ll_LLl_LQg @GL0du0 Ol[dg|__O@d@u; uM MLM MLG
O@u @G@ LOMdu|0|@@ Ol_LLgO@d@u; Q0GLddu
__O@d@u GOgg gg Ll[GO8Ggg|0 @OggO0
u|dddL@ gO@ @ddud OO[dd|@u
@@Lg@O@u @00gO@d@ GOgggOgL GLg|ddd
L@ OGL@ dLLOu
@@ 8uLgud u LlGG0 g@ O88dOd Ol_LGLu Ogd
d@g@G_|d d_@ uGg|0 @@gg|d MduuGOM_u.
8. GOggu OGL@ OGG?
GOgg 8[u O@u @0,
- - - -]-
GOggu OGL@, 2L|Lg0dgu, 2L|Lg0dOuL Ll[uMdd
MdM_ O@g @0dgu. g 2L|Lgu @g@u MuLML@Ou
Olud@u 8[d @gg|[u O@u Ll[uu @gg|[u
@g0|OOdgu@uU
@g0|OO OG_g0 LdOgdOg @g0| ggu @0dgu
L0@u. GOggu OG_0 ML@Od 2L|Lg0dOuL
Ll[uMud MdML @OOg @0dgu Ol8|LLgOOg @0dgu
gOOg @0dgu L0@u _G0 Ogdd|0, GOggu OG_0
gOOg GOgg @0dOuG @_|d@u. 2g[Mud
GOgg8[u O@u @0 gOOg gg@OgOgggG gG@g@u
OlLud 2uu@ MGG|0 GOgg0dud| O00
2L|Lg0dgd@u 8OLl[uu @dd|ud| gOOgud| @
O8gGGu, @[ML__ gG[ _|QOOl0gG ggLu gO@
gOOgGu @ML@ud @@LLg0 OGd|_@ @0. gO@,
-- - ; ]- [
@gOG @gG 2O[d[,
--[ - ----[ - -
- - - :--
[ ||
OG@ Olud@d|_.gO@
Olg O@u uO0 d_LlddLLLL, O00u_|u gGOu,
8|_|Gg _|u gGOu, @g0| Og|OL @0QdOu
OGgOgu (dMLL_ML@udug00, O_O_)

I
I
OlLMLg|LLg0 Ol@d|G_ G@OOd| (gG@ _gu
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_l_@.

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d. OldG L@8 0L8Mu. OO
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2. GO L@8 0L8Mu.
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OG88Mu OlG88|u dgg d@uu d|O OGLGOu.
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GOu 00@ ML@uGdu OGLL_u





I6
I6
dLQu Ogg@

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OOd| 8_@@OlG GL[@ugG gGOG g@ d@Old OOg@
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OgLGLg|d@u @@Qu, Ogdd_@u uMdd@u G@
2M@, Og OG@u |OGQ@, d0d[@u uud[@u
gg|L LMl@OM0d| OggOLu _@, @O_G _dd|u,
GLg|g@u, d_@u O[8 M8u u0duL GL[__@OLGg
@ddLQu OMddL L@g|.


@08G|G Og|L_ dLQu 8|OML@uG OgGu: :: :

I7
I7

d@OMddL0G LdOG @gMLO[ Ou|du @_O_d@8
u 400 _M_dgd@ @GG0 g|@88| uOLLu GG|0u
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@[M Gg8|dL ML@u@u @GG|0gg|G0gG
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ddG O@u ML@uuO. @O, @OO 8OGg gu Og|L_
dLQudd MdM@gOu @ddOl0 Mgd|_@.


d. . . . MLGG|0 ug[O8 ML@g|G ML@g@uuu
gGG|0 g[gg|0 8O8L8| ugg|[u |_@u
O|00 du|@u|dd O@|0 uO__|G Gu0u
GG|0 u@Q Gud dG Lg0du GL__|



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O00Qldgugu LluQLL@ OlLlg@) ) ) ) 2ldu|G 8L8|
ugg|[u ( ( ( ( OLGL@u u__u|00 MO@u _|Q OO) ) ) )
|_d|G_O@u, ,, ,O00 |00dgd@u Gu0d Olu0@d|G_
@|00du|@u|ddgd| GG|0gg|0 ( (( (2uu
g@dGdl0|0) )) )@MdM_uuO@u, , , , gG[ L[uML@gud|
8|OML@uG|G g|@Odgd@ Ou@ LMlOG OMddu
2gg@d . .. .

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2Mg@O@. .. .
gu _u| @ggu@u @ |Old0L 8ug|l0 L[Ll[uu
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g@ _u|u GOgggg|0 M800LLLOl0O0 LLl@dd, , , ,
O__|G Gu0d 2uu GG|0u OG G _|G? ? ? ?

I
I
GG|0gOgu g|0 _0u MdM_uu 8OGu Qd@u
ML@LL? ?? ?
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OLLMG|0, , , , @g@ _u|dgu g_dLQ[u O@u
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8OOGd @_|gGg 00u0 8OGu @g|0
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M80@uGL@ O__|G Gu0u OG OGgG O00u
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OOuGO. .. .
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@g gud| 8ggugg|[ud| @_g|d| GG|0gg|0
u@Qu,gu|@u 8G OGL@Qu Ouu.
: : : : [ : : : : [ - -- - [ - -- -- -- -
[ - -- -: : : : [ - -- -- -- -: : : : [ : :: :
- -- - - -- - .... .... .... ....
@g0| @g|@g Mug|du @ddOlO |OGQ OG. .. .

: - - -
[ - - ] :- . .
- -] -
] --

: ]
[ - ] -:-

I9
I9
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GL[_|@dOuu O@8|d@uuQ [uuG OO0dOu
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O@8|LLGg@u O OG_.
_G0, @ 8|_LLd O_d@u OO0dugu O00Olg
_O8dOuu 2uuLd@u uMMO8 MLGGO8 MLMMO8;
uMMO8Ou MLGGO8d@u Ldd|, du|G| d@8GuU
OG gO@, MLMMO8 MLGGO8 OG @@ _O8dud8
M80O LdOG @@[ud|@QML[u_u8.

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OG OugOu M80@O@GL0GO @g|u O00 _O8dgu
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g dOd0 gGOOd| 888|gGgud| OdO0u
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8_@@OlG g|@Oddg M8LL_u gO@ 8_@@OlG @u
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2M_LM@u uGg|G 80d0LOl@gg|dgu, M80 OOu
ML_g@g@ MOu|O@u O8G Ol@gg|dgu Lg|0 _ M8LLL_
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@[@gu @M0du 8|@@Og0 _O8lG ___0 @_@u
g|ddLLL_Ol_u _G0 gG 2luL_u Ol@8| @@d@u.
(@gOGggG dOg @[OO@u OG@u.) @|O0l0 8_@@OlG
g LO80 Mu@@G @_g| _L_uGL@ g _O8lG

20
20
2l[d| GO@u O@ 8uL0d|_@;|O0G
uGOd@dgd@ OLL gG@ M8g OOd| @0Ld| GL[
@_Od O@u 8gg ugg|[ g|@L |O0 O@u OdO0 |O0
O@u 8OG@gg| |O0
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gdd[MugG gG0gG _O8du ML@g 2uu@OL
@G|du OG 2O[ M8LLLL@
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MLMQ Og8 M80du@u gg|@; L0O Gu
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@Gu gG_|G0gG @@ @__|@u gg|u; LGL@gG
@LMLMOO 2ld 2uu _O8u, @ g|,
@__|@u g|d|_@.
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2I
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gOLG@u @GOu0, , , , @0Ld @@d@u. . . . gOGG
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_du OOOOdl0 Ll[uu M8@Lgg|_@ gLLd|_@ OGLOg
@Gg @dg@@ LdOG 80d[ ML@uGgG
@gMug|duG0G Gdu: :: :
- -- -- -- - - -- -\ - -- - - -- - - -- - - -- - - -- -
- -- -\ - -- - - -- -- -- - - -- -
- -- -
Ll[uuM8@Lu O0O0__@ Og|@u OlLlg@uu@ OGLg_@
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gG@gG

8 @g @g0 dOl @@0|0 OggOd @dd|g@OgOgL
ML@d|_@?
@u@g0 dOl @@0|0 0g @dd|g@OgOgL ML@d|_@.
OLL?
@ddOllG @g0 O,



_[ @_Od O LLlG |O0G
GL[ @_Od g@u
O@u uO_Mug|dGd_L _O8__OG dL_MLOG
_O8__OG L[u Ol_gO0uG OGLOg8 L_OgG @0u
GOggu GLg|d@u Lg@gg|du|G @0ddMu
M800|O_l_@.8. @G| OLL Ol_gO0 _d0u OGLg_@
2 GOgg 8gOGOL GLg|LLGg @[MLO@ O.gO@
8OGd| d0dOL Llg@ g@dd|, d0dgG
M80QGO@u L0OG @LOlLGL@u G MO@u |Old[

22
22
8L8|G OG@ OlGOLG|Lg@u @g|dgu GLg|d@u GOgg
8gOGOL GLg|LLGg @[MLO@ O@u. u__ @G@,
GdO@ Odu GOgggg|G @g @_g|G, @_u|d@u
LL0G Od@uGu OLL 8ggugg|[ g|@LG @g
@_g|Od dL_OG.@@GO @[MLO@ Ol0 GLg|gg
GOgg 8gOGlG @g LG@u- @LL GOgggg@Ou
GOgg8gOG GOgg @_g| O@u GOgggg|G OOOG
dL @ggOd GOgggOgggG @@0 GLg|dd|G_@ OG@
@_|LL0 2Mg@OgG@0u @u@g0dOl @@0|0 0
@dd|g@Ou MdMLgd|_@.









Om


OM NAMO SRI VISWAMAHAMUNAYE SATGURAVE NMO NAMAHA!
OM KAIVALYA GURO! MAHAGOVINDASWAMIN! NAMSTHUBHYAM!
OM NOMO BHAGAVAN! SRI THAANDAVARAYA SWAMIN! NAMO NAMAHA!

KAIVALYA NAVANEETHAM
THE QUINTESSENCE OF THE ABOSULTENESS
THE BUTTER OF ABSOLUTE LIBERATION

BY BHAGAVAN SRI THAANDAVARAYA SWAMIGAL of Nannilam
ENGLISH & TAMIL RENDERING BY kara,the Vedantic Scientist

{Tamil and English commentary by kara,the Vedantic Scientist, the humble
disciple and His favourite self of Satguru Bhagavan
Sri Viswamahamuni of Tirupur, Tamilnadu, India} kara




23
23
(Started at 0530/24-2-09 Tues Sivaraathri Amavaashya)

THE QUINTESSENCE OF THIS BOOK (PAYIRAM )

Om.
What is PAYIRAM?
It is a Tamil term common in Tamil Literature.It implies the short
introduction of the content of the whole book. There is no term in English
exactly equivalent to the Tamil term Payiram;approximately we can term it
as a Short Introduction or Quint Essence of the Book.
Tholkaappiyam and Nannool both are Tamil Grammar works;the farmer
being the First and the Oldest Tamil work available at present and both are
supplying the detailed description or definition of PAYIRAM.
Almost all Tamil Literary works consist of this Payiram which is placed after
the adoration verse of the Almighty Lord,
depicting
the relevant introduction and analytical picture of the content of the book,
the name or hint of the author,
the eligibility of the reader of the book,
and the Final Benefit that accrue to the sincere reader.
You can see well all these points shining bright in the frame of the Payiram,
the first 7 verses of this book.

Tamil, one of the Oldest Classical Languages of this world, is abundantly
rich in classical as well as modern, Mndane and Atmic Literature.
Almost all the ancient or classical literature of Tamils are only in poetical
form;
mixed poetical and prose form appears in Silappathikaaram, a famous and
unique Tamil Work done by a Tamil prince turned into a great ascetic, called
Ilangovadigal ( 9 to 12
th
century AC ) and
pure prose form of Tamil Literature started only from the 18
th
Century ,
starting with the Noval called Prathaapa Mudaliyar Charitiram ( 1740 AC )
by Sri Vedanayakam Pillai.

Kaivalya Navaneetham is in pure Tamil poetical form,consisting of totally
188 verses of which Payiram consists 7 verses,
First Part consists 101 verses and
the Second Part consists 180 verses.
Additionally there is one Special Short Introduction,
consisting of 5 verses, by the Holy Authors disciple,name not known.

24
24
The Holy Author, Jagatguru Bhagavan Sri Thandavaraya Swamigal lived
about 400 years back in a Village called Nannilam, near Thanjavur and
Trichy in Tamil Nadu India, where He and His Satguru Bhagavan Sri
Narayanaguru are in Samadhi Form over which a Tample is established by
His Holiness Sri Maha Govindaswamigal of Kovilur Mat, Tamil Nadu.

In the Literature of Sanskrit Vedantic Tradition, the Short Introduction
comprises two sets of units, the first being Mangalacharnathrayam, the
second being AnubandhaChathustayam
1. -]= :, [ :, - :
That is : The first set is The Holy trinity = Salutations; Benedictions;
Pointing out the Absolute Substratum.
The Short Introduction may consist one or two or three of the above.

In our Kaivalyam

the first poem makes the Salution to the Almighty who is Personal God
of the Holy Author and who is residing as a Witness in each name and
form of the Universe;

the second poem makes Salutaions to the Non-Dual Absolute Brahman or
Atman who is the Absolute Substratum of the whole Universe of Maya
with its diverse God-heads.;

the third and the fourth poeams make Salutions to the Holy Satguru who
bestowed on him the Absoute Knowledge of Non-Dual Brahman.

Thus the first two poems are dedicated to the Salutations of Personal
God and the Absolute Brahman or Atman respectively; the third and
fourth poems are dedicated to the Salutations to his Satguru.Next is,

2. -= :, , , :
The Binding Quadruple = The Subject Matter; The Eligible Student;
The Final Benefit; The Relationship.

Anubandha means the thing that binds the student who study the book
with the subject matter of the book. Thus there are four such things
that bind the student with the book.


2
2
i) Vishaya means the Subject Matter that is being dealt in the
book.The Subjct Matter of Kaivalyam is the Realization of
Absolute Identity of Non-Dual Brahman and Atman,the Self or
the Advaita Vedanta

ii) Adhikari means the eligible student fit for the study of the book.
The eligible student is one who completely posses the Sadana Chatustaya
which will be dealt in the Part One of this book.
Vedanta warrents only these four inner qualities and nothing else, no cast no
creed, no religion, no color etc. Yes, Vedanta directly penetrates the inner
personality of the student and sees whether these qulities are fully occupied
in him and if it is satisfied, then It reveals Its True Nature to him,otherwise
NOT in any way.
Under the Authority of Sruti-Yukti-Anubhava, Vedanta rightly demands only
these four inner qualities from a student who overeagerly craves to get Self-
realisation and nothing more, nothing less. So,anybody or any fanatic of cast
creed etc who demands any physical qualities like cast, creed, color, sect,
religion etc, and put a dirty barrier obstacle on the path of Vedanta, make
sure that they are totally defying the above authority of Vedanta and by their
own weight of this satanic defiance and contemptuous rebelliousness and sin,
will, no doubt, drown in the deep abysmal depth of Samsara, as cursed by the
Sruti Itself.All eligibilities or inner qulities culminate in Mumushutva, the
earnest desire for Liberation. So, if anybody at any corner of the world is
possessing this Mumushutva, then make sure that personality is one of the
most blessed children of Holy Vedanta, he is truly a blessed one,
notwithstanding he is living one among the barbarians of Amazon jungle.
Alright.You see, I am not having any of the above four qualities but I
sincerely want to read this book for just knowing the philosophy. May I be
rightly admitted?
Yes,certainly, sure, you may rightly read the book. But you will not be
blessed with that Final Beautitude which is reserved only for those who are
having that Sadhanachatusyam.
Then what kind of benefit that will accrue to me?
Sincerity that costs! So, according to the depth of sincerity that is applied by
you in reading and analyzing this book, you will get the Vedantic cultured
mental development and that will be stored permanently in your inner recess
of your personality and will be rightly utilized at a right time at a right place
for further development of your Vedantic mental structure. Thus nothing is
wasted.

26
26
Alright. Is there any unit or element in this book of Vedanta that compels me
to believe anything?
Nothing indeed.Vedanta is the MASTER SCIENCE, the Science of all
Sciences in the Universe. It is not a Religion or anything else that compel
you believe in anything. It is Pure Applied Master Science strongly based on
Sruti-Yukti-Anubhava, activating the inner personality of the Aspirent
toward Self-realisation, exactly like your wordly Science strongly based on
Relevant Text Books Logic Experiment, activating the inner personality
of the scientist toward New-invention. The Master Scientist, the Satguru will
come and guide you to the Direct Experience of the Non-Dual Absolute
Truth if you are the fully qualified one, the one who is having the full-
fledged Analytical Intelligence coupled with full-fledged desireless
mind.Thus the Master Science warrants nothing like bilieve in the required
qualification.
Alright. How can I get a True Realised Guru who can guide me in the
difficult path of AdvaitaVedanta?
Again the same phrase, Sincerity that costs!. Without bothering about
getting a right Guru, if you are sincere enough in treading the path of
Vedanta, through sincerely studying Vedanta books like this Kaivalyam, you
will slowly develop within you the necessary inner qulities which in turn will
germinate in you the necessary Mumukshutva. If this Mumushutva is fully
developed, then the Almighty, the Universal Law, the Nature will direct you
reach the right Vedantic Guru or It may even bring near you the right
Vedantic Guru.
How can I know that I have fully developed Mumukhutva within me?
The fully developed Mumushutva will make you utter restless. You will see
that the world is full of sorrows and suffocations with no trace of abiding
peace. You could not tolerate the torture of inner restlessness;you cannot
abide with the mental suffering of this mundane painful world;you will feel
like a worm that is placed on the heated sand in scorching Sun;you will feel
llike a person who struggles hard to remove the burnig coal placed on his
head. You may go to a lonely place and weep and weep and weep. If you
reach to such a mental condition, then make sure that the time of arrival of or
reaching of right Satguru is fast approaching you, the sincere aspirant.

iii) Prayojanam means the Final Benefit that accrue to the fit student
who completes the study the book successfully. That is the
Aparoksha Anubhuthi of Absolute Non-Dual Brahman, the Self-
realization, the Realization of Absolute Identity of Non-dual
Brahaman and Atman, the Self. This means that upon this Self-

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realisation, all sorrows and suffocations of this world at once
are faded into nothingness, once for all, and our own Self or our
own I is revealed as the Embodiment of Eternal Bliss,
Sat-Chit-Ananda, Existence Knowledge-Bliss-Absolute!

iv) Sambandha means the Relationship or the Relevancy between
the Speaker, the Kaivalyam and the Subject Matter, the Advaita
Vedanta.This means that Kaivalyam will always speak only the
things strictly relevant to the Subject Matter;that is it will never
deviate from its Subject Matter at any place on the body of the
book, Kaivalya Navanneetham.
Alright. What is Vedanta?
Before continuing further, please read the APPINDIX -1 of this commentary
where you can find a beautiful Article on VEDANTA found in Wikipedia,
the free Encyclopedia and by reading it you will have a short beautiful
picture of Vedanta. Have you finished reading? Ok Now,
Here is Its definition:
- - - -]-
Vedanta is the Holy Grand Collection of those books beginning with
BrahmaSutras, Bhagavat Geeta etc that expound the Vedantic Phylosophy
under the abiding Authority of Sruti-Yukti-Anubhava
Sruti = Upanishad
The translation includes the implied meaning of the Sanskrit sentence in view
of complementing the definition.
In the practical domain, Vedanta means Advaita only. But as per the above
definition one can safely include Dvaita and Vishishtatvaita also under the
banner of Vedanta. Is it correct?
Of course you are correct. But that Dvaita and the Visishtaadvaita must abide
by the Authority of Sruti-Yukti-Anubhava. Thus the Dvaita of Sri
Mathvaachaariyaa and the Visishtaadvaita of Sri Ramanujaachaarya are also
come under the banner of Vedanta. Thus Vedanta is the Complete
MasterScience that, according to the mental development of human being,
slowly or step by step guides one from Dvaita to Visishtaadvaita, and
Visishtaadvaita to Advaita, the Final and Ultimate Holy Goal of Human-
Life-journey.
Is there any other way of explaining the meaning of Vedanta?
Of course. There is. You know there are four Vedas. Each Veda comprises
many braches called Saakhas. At the end of each Saakha there is one
Upanishad or Sruti.There are thousands of Saakhas in the four Vedas. At
present, available and published total Upanishads are 188 only. That which

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comes at the end of Veda is called Vedaanta;therefore these 188 Upanishads
are called Vedantaas,in plural.
Notwithstanding these Vedantas teach Dwaita Visishtaadvaita and Advaita,
yet their THATPARYA, THE ULTIMATE INTENTION IS LEADING
THE ASPIRENT TO THE ULTIMATE HUMAN-GOAL, THE ADVAITA,
THE REALIZATION OF ONENESS OF ATMAN AND BRAHMAN.
The following line in Vedanta Saara clearly reveals the above concept:
-- - ; ]- [
TheReal Subject Matter and the Ultimate Intention of all Vedaantaas is
only the Realization of Oneness of Absolute Atman and Absolute Non-Dual
Brahman
The commentator explains the above line as,
--[ - ----[ - -
- - - :--
[ ||
THAT which remains after comletely negating the negative qualities like
all-knowing, little-knowing etc which are the products or superimpositions
of Avidyaa or Ignorance or Maya, is Suddha Caitanya, the Pure Knowledge-
Absolute whis is of the form of Jneya, the Pure Witness or the Non-Dual
Atman or Brahman.Expounding this Ultimate Non-Dual Brahman or Atman,
the Pure Knowledge Absolute is the Suject-Matter of all Vedaantaas.
Thus, this is the Pure Subject Matter of Vadaantaas
In a few words, what is the Ultimate Revelation or Ultimate Declaration of
all the Upanishads?
In a few words, the Sruti declares,
[ -

...
The Ultimate Revelation of the Absolute Truth of all Upanishad is this:
All that you see and feel are nothing but NOTHING only,like a hares horn
This appears to be Suunya Vada or Nihilism.
This is not Nihilism. The Nihilist blindly holds Nothing exists and nobody
can verify this by ones own experience. But Vedanta the Master Science
Reveals the ultimate Truth or the Absolute Truth that nothing exists except
Brahman, the Non-Dual Sat, the Absolute Existence, the ]: And this
can be directly verified by ones Transcendental Experience,by any human
being on the Mother Earth who is having the fully developed Analytical
Intelligence coupled with fully bloomed Desirelessness,irrespective of caste,
creed, religion, sect, color etc.,guided by the Master Scientist, the Satguru of
the Master Science, the Vedanta.

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Alright. What is the meaning of Kaivalya Navaneedam?
Kaivalya means Absoluteness; This means: Attaining the Absolute
Liberation from Samsaara, the sorrowful cycles of births and deaths.
Navaneetham means Butter.
The implication is this : butter, the healthy food is churned out of the milk
and presented to the child. Just like this the Absoluteness, the healthy food of
Total Liberation is curned out of Vedantaas and offered to the Vedantic
child, the Vedantic aspirant.
The Author himself will explain this in verse 6, in Paayiram.
Kaivalya Navaneetham is the best Authoritative Vedanta Book, shining like
the Sun, among the whole range of available entire Tamil Literature and also
one of the best available Authoritative Vedanta Books,shining among the
whole range of available entire Vedantic Literture both in Sanskrit and in
English. It is composed with classic perfect poetic rhythm or meter,called
Vruththa. Of course it is classic, but you will not find the traditional knotty
structure, generally found in most Tamil classic poetry. The clarity of the
meaning of the words; the style of the structure of the words, the lucidity and
sweetness of the cadence of the rhythmic words, all blended in each and
every poem, it runs like a beautiful brook with heart touching musical notes,
making every sincere reader feel like bathing and swimming and playing in a
cool stream, enjoying the surrounding green beauty of Nature with its
enchanting waterfalls, after a sweaty hard day-work! Of all the philosophies,
for an average student, Advaita Vendanta philosophy seems to him the most
intrique in nature and most difficult to understand and follow its themes
concepts, in as much as it has the highest duty of guiding the student to the
Ultimate Goal of Human-ife-Journey. As such it is not an easy joke to
prepare such a dialectical delibration without inculgating any intrique way of
phylosphical explation. But the unique Kaivalyam has done the job, quite
successfully! Such is the grandeur, magnanimousness, and majesty of
Kaivalyam! When a sincere student of Advaita Vadanta, when he is slowly
and steadily passing through the path spread by Kaivalyam, he cannot but
invariably feel infused with the quality of elevation of mind and exaltation
of character, ideals or conduct and find uplifted
This much of short introduction, we think, is enough for the Short
Introduction, the Paayiram;now we shall enter into the knowledge base of
Paayiram itself.

SALUTATIONS TO THE WORSHIPPING GOD - LORD SIVA


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The Almighty Lord, in the name of Eakanayaka is residing in the dedicated
temple of Nanninam. The Lord Eakanaayakan, from this verse, seems to be
the worshipping personal God of Jagatguru Bhagavan Sri
Thaandavaraayaswaamigal.
How is that? Can an Advaita Vedanta Guru worship a personal God?
Why not? You see,no being, under the Sun, can be directly catapulted unto
the dizzy pinnacle of Advaita Vedanta. Slowly slowly, rather, step by step,
taking hundreds of millions of births, from grass to human being, one has to
reach Visishtaadvaita through Dvaita, through Visishtaadvaita to Relative
Advaita and finally from Relative Advaita to Absolute Advaita through
Nirvikalpa Samadhi, got by the Infite Grace of Satguru, the Almighty in
human form.As such, this worshipping of personal God starts in the
personality of the sincere aspirant while he is progressing in the Dwaita
State and this vasana or impression of worshipping of personal God never
terminates till he reaches his Nirvikalpa Samadhi or his Vedeha Mukti. A
personal Deity or God with whatever the form and attributes He is
worshipped, with respect to an individual or a group, is as true as you and
me. So, it is quite normal and appropriate if the great Advaita Vedanta Guru
commences his great Advita Work, Kaivalya Navaneetham with his
salutations to his worshipping God, Lord Siva who is none other than the
everlasting Witness in every being of the Universe.
Actually in the real sense of the terms, handled very efficiently and lucidly,
this very first verse itself gives the quint essence of whole Vedanta, the
Summum Bonum of Vedanta which is the Subject Matter of this Great Book.
How? We shall see latter.
Why should this Salutations to God be offered at the outset of every Indian
literary works like this? Is it mere customary?
No. This not mere customary or habitual or wonted. It has its own bearing on
the holy and right spirit and attitude of the holy author. Offering salutaions to
the Almighty or to his Satguru means offering everything along with his ego
at the Lotus feet of the Lord or of the Satguru, since in his view there is no
difference between his Satguru and the Lord. This body mind and
everything is yours, nothing is mine, You are only doing, not I. And at the
best I can be simply an instrument at Thy Mighty Hand Such is the virtual
impact that bears upon holy attitude of the holy author and anchors firmly
and permanently in the innermost recess of his holy personality. Also this
holy,strong,firm and right psychological impact of the Salutations of the holy
author, cannot but will be stamped strongly upon the personality of the
sincere aspirant or the sincere reader of this holy work. Thus in the dual way
it rightly influences the right and spiritual attitude of both the author and the

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reader and that is why this Salutations to God, the Lord, the Almighty is
offered at the outset of any, particularly of Atmic literature, particularly in
India, the Holy birth place of the Master Science , the Vedanta.
As we have stated earlier, out of these seven verses, the first verse is
dedicated to Sri Siva,the Worshipping God;the second to Brahman or Atman
the Absoute Non-Dual Priciple, the Sat;the third and the fourth to the
Satguru who is none other than the Almighty Himself.
Thus the first four verses are dedicated to the Traditional Holy Salutations.
What are the philosophical messages imparted by these four
Salutation-verses?
The philosophical implications imparted by these four Salutation-verses are:
a) The worshipped personal God is nothing but the all-
pervading,everlasting changeless Witness through all the Jeevas or
Individuals like a string pervading through all the beads in a string of
beads.
b) The difference between the Individual Self and the Universal Self is
only in adjuncts and if the adjuncts are negated by Vedantic Vichaara,
the Vedantic Discreminative Enquiry into the Real Self, the apparent
diffence vanishes into nothing and the Individual Self realizes that he
is nothing but the Absolute Universal Self Himself who is of the Form
of Absolute Existence-Absolute Knowledge-Absolute Bliss Itself and
of the Form of the whole Universe which is superimposed on the
Substratum, the Absolute Self like a snake is superimposed on the
substratum, the rope.
c) This Self-realisation is the Ultimate Goal of Human-Life-Journey.
d) This Self-realisation is possible only through the Grace of the Satguru
who is none other than the Almighty Himself. .. .
This first verse of Kaivalya Navaneetham starts with the word PON which
means gold which is traditionally considered to be one of the holy words
that can be placed as a first word at the beginning of Atmic works like this
book,Kaivalyam.

Verse-1 Hail to the Feet of the One and the Only Lord Who is
residing in the Land, called Nannilam,which is the Land ,above all
the unsurpassed Seven Lands and who is like the infinite Space ,ever
shining as, only the everlasting WITNESS in the innermost recess of
every individual, no matter, either they are attached with or detached
off the gold, the land and the lady



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In other words,
Gold land and lady
The Desire embodied.
In the innermost recess
Of the idividuals who
Are possessed by this Desire
And of those who are
Not possessed by this Desire
Like the Space Absolute
There shines the Almighty
As an Everlasting Changeless
Witness of every Individual
He is none other than Eakanayakan
The Lord Siva who is
Residing in the Temple of
Nannilam which shines
Above all the Seven Lands
At His Holy Feet
I Humbly bow down
Humbly I bow down

The phrase seven lands denote the Seven Jnaana Bhumis which will be
enumerated in due course.
There are only Seven Bhumis or the Seven Development Dtatges of spiritual
personality described in the Srutis and there is no such Stage as Eighth
Bhumi. As such, how the congruency holds good when it is, in this verse,
said that Nannilam is above the Seven Lands?
On the basis of Sruti-Yukti-Anubhava, the Seven Stages belong to the
domain of Jeeva, the Individual Self. Beyond the Seventh Stage, the Srutis
mention it as Vedeha Mukti or the Liberation without any body or
]- that is the Absolute Experience of Non-Dual Atman or Sat
alone which does not warrant any condition like having a body or not having
a body.This Absolute Self- Experience is, in real sense, no experience at
all, it is in reality is just Being, only Just being the Non-Dual-Atman is
beyond words or mind , it is ineed beyond any explanation.;its language is
only Mouna, the Golden Silence. .Therefore in either way the congruency
holds good

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Also the Lord, Almighty Easwara is not in the domain of Jeeva; He is, in
reality, That Being alone. So, mentioning that He is residing in a Land
which is beyond all seven Lands or Stages is quite congruence in all respects.
: [ : [ - [ --
[ -: [ --: [ :
This Sruti Manthra is indeed an accurate but single definition of God or
Easwara, the Indwelling Atman or Real Self, and Brahman, the Absolute Non-
Dual Principle. From this matchless definition of Sruti, one can clearly
understand and come to the final conlusion or inference that, only the Non-Dual
Absolute Principle, the Priciple Abolute, :, without having any attribute,
[ :, is Existing in the real sense of the term and therefore, by the Logic of
Inference, all other dualities, the names, the forms and the actions, called the
Universe, must be nothing other than mere super imposition on the Substratum,
the Changeless, the Attributeless Absolute Entity, Brahman, like water with
waves and bubbles is superimposed on the sunny barren land or a snake is
superimposed on a rope.
The above Sruti runs like this:
There is only one God alone. He is ever virtually existing among all the living
beings (like the thread inter-running among the beads,in a string of beads ).He
is all-pervading (like the Space ). He is the In-dwelling Atman, the Real Self in
all beings. He is the Supervising Eternal Entity of all the actions of all beings.
Thus He is existing in all beings and at the same time He is beyond all existing
beings and objects. He is the in-dwelling Witness of all the activities of all the
sentient and insentient beings in the whole Universe. He is of the Form of
Absolute Knowledge. He is simply the Absolute Existence Itself and therefore
there is no attrbutes in Him;He is purely Attributeless.
The Suti declares here, Nothing beyond God, the Almighty Lord, the Witness,
the Atman, the Brahman
Exemplifying the thread with the Supreme Principle,the Sruti further declares
thus :
- -] -
] --

: ]
[ - ] -:-
-] - --[

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One should firmly bear in mind that which is described as Industrible
Supreme Brahaman is also called by a technical term namely the ] , the
Thread.
-] ;that is, the thread implies that it is the changeless substratum of
all the beads that are overlaid on it; just like that, Brhaman, like that thread, is
the Absolute Substratum of all the Universe superimposed on It.
So, the Yogi, the Knower of the right Yoga and also the knower of the Supreme
Principle, must wear that Thread on which all this Universe is superimposed,
just like an ordinary thread on which all the beads are laid over.
We can observe the same tone of declaration in Bhagavat Geeta, the Smruti
also as:
: - - -
[ - - ] :- . .
There is nothing beyond Me O, Dhanamjaya! All the names and forms of the
whole Universe is superimposed on Me like group of beads overlaid on a
thread.
Here Me = the Non-Dual Absolute Atman or Brahman = the Thread.
With the same implication, or connotation that
Standing on the platform of the above unique definition of the Sruti, and Smruti
the Jagatguru, in Anubhuthiprakasa declares,

- - :
:-:-: :
Those human beings, who,within their own intellect, see or feel or realize the
Lord Almighty God in the Form of Ever Existing Witness, will never
experience the socalled sorrows and suffocations of the world and also the
Absolute Bliss of Brahman is ever theirs.
The Sruti declares, If you see anything other than Me , the Supreme
Brahman, then it is nothing but mere appearance like a mirage.
:- - -
This is called God-Realisation which is, of course, nothing but

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Self-Realisation ; the result is ever enjoying or simply ever Being the
Absolute Bliss, the Brahman Himself.

So, we can ritghtly conclude that the worsipped Personal God is none other
than the Absolute Supreme Principle, Brahman or Atman.

The deduced Einstenian atomic formula is so simple but exploiting it to the
constructive practical application is so hard that it seems next to impossible
if not totally impossible. In the same manner, the deduced requirement for
God-Realisation is so simple but its acquirement is so hard that it seems, in
the modern age,next to impossible if not completely impossible.
What is that requirement?
That we have hinted already is the fully developed Intellect coupled with
fully bloomed Desireless mind. Of these two the most difficult and the most
wanted is the acquirement of mental Desirelessness.The culmination of all
the spiritual sadhanas is this one and the only one requirement, the true and
real mental Desirelessness.
That is why the Great Thiruvalluvar of Tamil Nadu, India concludes his
Applied Vedantic Analysis thus :
If the Desire which is of the nature of unending and unquenchable
insatiateness is completely negated, or eradicated, then that very moment
bestows the Supreme Realisation of Absolute Truth, the Sat, the Absolute
Existence.
Sruti tehnically terms this Supreme Realisation or the Absoute
Realisation as ] ] ] ] : :: :, ,, ,the Realisation of Ever Being the Absolute
Existence or Ever Being the Existence Absolute

Why that be so? Then what is the wayout?
Desire,or Vasana, the never ending temptation of enjoying sensual and
sensuous worldy objects is the bright indicator of the existence of the
Ignorance which is the route cause of the so called cycles of sorrowful births
and deaths, the Samsara. Also the bright indicator of TRUE KNOWLEDGE
is this Desirelessness.
Ignorance is identifying one Self with non-Self by which is ego is developed,
the doer and the enjoyer, the Jeeva , the Individual self. Thus the only
obstacle that blocks the Realisation of true Self is this vasana or desire which
blocks It like the dark cloud in a rainy season blocks the bightest Sun.

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While Vedanta is saying that it is only the Ignorance that covers or veils or
clouds the Self like the dark cloud that veils the bright Sun, in rainy season,
you are telling that Desire is veiling the real Self.
Of course, you are right. Only the Ignorance veils the Real Self and as a
result, the Ego, the Individuality, the Doer and the Enjoyer is germinated.
The Ego in its turn produces the enjoyment-thought-patterns called
Sangalpas. The Sangalpas, when they are fully glottened or matured they
themselves become the bundle of desires and are stored in the form of
Vasana, the properly Stored-Memories of desires, in the memory location of
the Jeeva. When relevant or appropriate place and time come, the desire, the
Satan, one by one tempts the Jeeva jump into the ocean of never ending ,
ever painful actions and reactions and reap the results there of, the sorrows
and suffocations, the births and deaths. By this way of Vedantic analysis, you
can find finally that Ignorance is the route cause, the and the Desire is
its product, the [ , the effect, like father and son. The father is generally
considred to be the son himself. If the son is killed , the father is considered
almost killed. The Desire is the Effect, the son and the Ignorance is the Route
Cause, the father. Thus if the effect, the son is destroyed, the cause, the
father is also considered destroyed. That is why the Vedanta declares,
:The complete eradication or destruction of Vasana or
the memory-pattern of deires is called Liberation.
Like our Great Thiruvalluvar, the Sruti also declares that the destruction of
all desires is called Moksha or Libiration. The Sruti says,
: , ,
[ -- : :-- ...
Liberation is not on the back of the sky above the clouds, not in the
Underneath world, nor on the surface of the Earth. When all the desires- the
effects - are completely destroyed, the Chitta i.e the impure mind or the
mind veiled by the Ignorance or the mind along with its veiling Ignorance
will also be made destroyed ( by the fire of Brahma Jnana, i.e by the dawn of
Absolute Knowledge of Brahman or Self )
In fact, what is the true picture of the inner personality of a Jeeva, the
Individual self?
The Real Self is totally veiled by the Ignorance. Real Knowledge of the Real
Self, through the - of the Satguru alone destroys this Ignorance like
the Suns light alone destroys the darkness.The Desire is the only obstacle
that, like a strong and thick safety shield, blocks the bright light of True
Knowledge. This is the actual picture of the inner personality of a Jeeva.

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So if you want to destroy the darkness, the ignorance, by the rays of light, the
True Knowledge, then you have to completely destroy the protecting shield,
the budle of desires that shield or protect the Ignorance.
Do you mean to say that by some how or other should I first completely
destroy the bundle of desires, and then somehow or other should I acquire
the true knowledge to destroy the Ignorance?
No, a big NO. In Vedanta there is no wavering or weakening suggestions or
conclusions as you said, somehow or other. Every word in Vedanta is based
on the concrete basis of Sruti-Yukti-Anubhava and is always oriented
towards the aspirents practicability. Please bear this always in your mind.
Here we are discussing about the great process of Vedanta, the great Applied
Master Science which is the Ultimate Domain for one who sincerely thirsts
for reaching the Ultimate Goal of Human-Life-Journey. As such, you must
not take anything for granted and come to your own conclusion according to
your own greymatter. Since every conclusion taken in the domain of the
Master Science has its own practical applicability and Atmic utility, it must
be taken very very carefully; that means every conclusion must be verified or
tested passing it through the triple acid tests of Sruti-Yukti-Anubhava. If it is
passed ok then it is ok;if not,then throw it away or if you are having any
doubt about it, then put it under quarantine for further purging but in any
condition dont pass it to practicability.
Therefore here also the authority of Sruti-Yukti-Anubhava, does not allow
the one by one process of practicability of first destroying the bundle of
desires, technically called the Vasanas and then the process of destroying the
Ignorance. But, rather the above authority commands the students of the
Master Science to put them into practical appliance simultaneously. Yes
simultaneously; added one another process called Manonaasa, the destruction
of the wavering mind, the Sruti advises the student to practice the three,viz.
--: All these three will be dealt in deatail in the
concluding portion of this Great Book.

Such being the paramount importance of the knowledge of the Desire of the
Bound and of the Desirelessness of the Liberated the first line of the first
verse of this Great Kaivalya Navaneetham is dedicated.
The first and the very opening line of this Great Book suggests the phrase:
The Bound and the Liberated this phrase, in turn suggests the pertinent
question at the outset of this Book :
How the Bound can be Liberated by himself in this very human life?
The second line is the answer.

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The second line suggests that the Sadhana to get Absolute Liberation is
Sakshi Bhava, THE WITNESS ATTITUDE as dictated by the Sruti which
gives lucid definitions in many angles in many places.
For example in one place, this Sadhana of Sakshi Bhava is given in the name
of NiralambaYoga:
: ---[ -

[ ---;-
- -- : -
] ..
Yet another place, the Witness is ever untouched by any attributes that
belong to the Ahankaarin,like the light is untouched by the attributes of the
house,
-:
- [ :
Yet another place it is taught as, By seeing the mind, the Ahankaarin, by the
Mind, the Witness one will get the Absolute Liberation which otherwise is
almost impossible
- -- - : :: :- -- -
:-
:- -
:

[
Yet another place, the Sruti teaches, After negating the seen objects like the
ego etc and thereby confirming your own Self, Be the Witness to those
objects, as if you are witnessing the insentient objects like pot cloth etc:
]- - [ -
---
Yet another place it declares that the Witness, the Seer is none other than the
Absolute Atman.
:- -:
Thus throughout the Sruti and Smruti, the : is suggested to all kind
of Vedanta Aspirents as an easy and effective Vedanta Sadhana.
Then what is the benefit of the Vedantic Sadhana?
The Last two lines suggest this Supreme Benefit, the Absolute Liberation
from the sorrows of the world and Ever Being of the Form of the Supreme

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Bliss Itself. That ]- or the - or the ]-
which is the Land above the Seven Land, the Ultimate Goal of
Human Existence is implicitly suggested in the last two lines of this first
verse of Kaivalya Navaneetham.
Thus the first verse itself, in its unique way of applying beautiful and pithful
suggesting terms, deep Vedantic implecations-packed words, suggests the
reader or the aspirant or the student at the ouset itself, the gist or the sweet
juice of the whole range of this Book suggests

Now let us come to your question What is the wayout?
The only way out is the ENQUIRY into the true nature of the REAL SELF
and the falsifying nature of the world and its objects under the authority of
Sruti-Yukti-Anubhava through the able and Graceful Guidance of the
Satguru, the Holy Vedantic Teacher, The Almighty God in human form.The
complement to this Self-Enquiry is the Sakshi Bhava which we have given
withshort explanation;the detailed one will be given in due course.
This is the theme of Vedanta put in a nutshell.
Treading this Vedantic Enquiry with steadfast determination and staunch
dedication, with purity of heart and clarity of intellect, with implicit faith and
adamantine self- confidence and with the same unshakable confidence in
Guru- Easwara-Vedantic Saastraas is the ultimate summum bonum of
Human Life.
No matter whosoever you are, do you accept this?
Yes I whole-heartdly accept this.
Then it is damn sure that when you finish this whole Book reading sincerely,
you will acquire the necessary quantum of desirelessness and thereby you
will attain the Paroksha Jnana, the Indirect Knowledge of Oneness of Atman
and Brahaman and thereafter, it will not be far away for you to acquire the
Aparokshaanubhuthi, the Direct Absolute Knowledge of Oneness of Atman
and Brahman through the Holy Grace of the Holy Satguru.
What do you imply by the phrase whosoever you are?
We imply that Vedanta, the Master Science belongs to the whole world of
Humanity.No caste, no creed, no religion, no sect, no colur, no belief, no
philosophy, nothing, whatsoever, stands as a barrier or an obstacle between
Vedanta and a human being. The only requirement to enter into the Holy
Domain of Vedanta is the unquenchable earnest thirst to realize the Absolute
Truth,or the earnest thirst for Absolute Liberation, Mumushutvam,

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But in some Vedanta Sastras like Brahma Sutra and its commentaries the
Sutras, the lowest caste in India, are being mercilessly eliminated from even
touching the Vedanta, not to speak of reading and following it.
Ofcourse. But,do you find anything like that in the whole range of all the
Srutis?
No. Not even a single term that bars Sutras from entering into the Temple of
Vedanta. Their Sruti-quoting is quite far-fetched and against the true
intention and implication of the Srutis.
So, thus you yourself come to the conclusion that their contention is totally
against the Great and Gracious Srutis.Also you must understand that the
Sutrams or Aphorisms that bar the sutras are cunningly interpolated by the
cruel minded selfish caste-fanatics for mere filling their bellies, thus for their
cursed survival, by thus deceiving the other castes. We will, under the
authority of Sruti-Yukti-Anubhava, prove it in detail in due course.
Also do you find any fair logic in it ?
No. No fair logic can be applied to hold this as true.Physically and
Scientifically all the human bodies are having same structre and
functionality. Cast, color etc belongs to the body only and the Vedantic
practice lies within the frame work of the mind-structure, so says the Srutis
also. So differentiating one caste from another is logically utter foolishness
and totally inhuman and brutally sin against the whole humanity.
Also can you give some examples that shatter their contents into pieces?
Yes. In and after the Era of Jagatguru Great Swami Vivekananda, many
foreiners like Nivetita who are considered by these caste-fanatics to be the
Mlechas, :,have become great Vedantins. This and like this examples
in the modern age burn their contents to mere ashes.
Thus by your own words their intentions and contentions are totally against
the Vedantic authority of Sruti-Yukti-Anubhava.This Great Book Kaivalyam
also, we will see later, vehemently and fervidly curses these uncompunctious
caste fanatics to dire consequences

Alright.It is said that the route cause of Desire is Ignorance. If it is so, then if
we destroy the Ignorance alone, then why doesnt the Desire die
automatically?

Theoritically your contention is correct but practically how to destroy the
murderer while his very strong and equipped son is standing before the
murderer as a protective shield of the murder-culprit? Another example:
There stands the very big tree with the deadly poinous thorney branches and
dealy poisnous thorney tendrils and deadly poisnous thorney leaves, fruits

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etc, covering upto the ground level of three miles of radius. Of course, the
whole tree will be destroyed if you pour burning acid at the route of the Tree.
Is it possible for you to complete the job, that too by you all alone? Never,
never possible. First you have to slowly and very very carefully cutting the
poisnous tendrils branches etc reach the bottom of the tree;then slowly and
very very carefully burry the ground under the tree and reach the routes of
the tree and safely pour the burning acid, then, there is no doubt, the tree
dies. The route is the Ignorance; the stem, branches etc are the bundle of
desires; the burning acid is the Knowledge of Self; this burning acid is not an
ordinary acid which can destroy the tree only slowly; but this burning acid,
prepared and supplied by the chief scientist, the Satguru, of the Master
Science, the Vedanta, destroys the whole tree within a fraction of a second,
leaving only the ashes of the whole tree!!
Cutting the branches etc, fighting with and killing the son, are all action
oriented only. As such why this way of Vedanta Vichaara,the Great Enquiry
to cut the Desire?
In analogy it seems as if it is action oriented, but in practical it is not so; any
desire in any human heart survives only because of ignorance. The desire
germinates from an individual heart why? Because, the Jeeva wrongly thinks
that happiness resides veritably in the objects of senses; but in reality the
happiness, thirsting for, resides in his own Self, as his own Self within only
and no where else. Such being the case, you can not destroy the desire by
doing the compulsory actions of abstaining from it or physically going away
from it; rather it will be dormant while you are physically abstaining it and
growing strong without your knowledge. And if any chance arises, it will
come out with multiple force to quench its blocked thirst,then, you will be
doomed, once for all! So in the real sense of the term, destroying the desire
means slowly and steadily infusing the right knowledge, thereby instilling the
right attitude of the worldly sense objects into the ignorance-tempting, the
desire-deceived mind. In other words, it means that slowly and steadily
purifying the impure mind with full of wrong or impure attitudes, by slowly
and steadily, continuously and untauntly replacing or reinstating the right or
pure attitudes, until atlast the sufficeiently purified mind stands ready to
receive the dazzling light of Knowledge through the Grace of the Satguru.
Once the True Knowledge dawns, the Ignorance with its residual desire
disappears into nothingness; now the Brahman, the non-dual Sat-Chit-
Ananda with its pristine beauty shines within the aspirant as his very own
Self.
What is that residual or lingering desire?

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By practicing the Vedanta sadhanaas one is acquiring the purity of the mind
by replacing wrong or false attitudes which are nothing but the form of
desires,by replacing the right or true attitudes which are nothing but the
forms of true knowledge aquired through Sruti-Yukti-Anubhava.By this
process of Vedantic practice the aspirent acquires only the Indirect
Knowledge which cannot destroy the Ignorance that veils his own Real Self,
but destroys the gross disires that protects the Ignorance as its protecting
shield, leaving only the form of subltle desire which cannot be destroyed by
the application of Indirect Knowledge,but at the same time the subtle desire
cannot block the dawn of the Direct Knowledge. This very subtle desire is
called in Vedantic terminology as residuel desire or lingering desireor
[ as Bhagavat Geeta states. This residuel desire is destroyed along
with the Ignorance when the Absolute Knowledge of Oneness of Atman and
Brahman or in other words the Aparokshaanubhuthi, - ,the
Direct Knowledge dawns. Bhagavat Geeta declares that this
[ - this residuel desire is destroyed when the aspirant realizes
the Supreme Reality, the Brahman ( in Nirvikalpa Samadhi, [ -
)
Now the the :,the Living Liberated One, completely free from all
gross and subtle desires, completely transcending all the inner and outer
phinominal or wordly trasactions which go on non-stop as usual or as normal
as to an ordinary worldly person according to the impulsions and activations
of the Prarabdha, the destiny, and ever being as the Ever Being wanders on
this world.
Such is the Grand Culmination of the Grand Vedantic Sadhana!
Thus at the ouset of this Great Book, Kaivalya Navaneetham, the first verse
itself, by its pragmatic and lucid suggestive terms, gives the very short and
graphical sketch of whole Vedanta, the complete subject matter of this Great
Book. The Applied Advaita Vedanta Philosophy, the method of Vedantic
Application or Vedantic Sadhana and the Ultimate Benefit there of --- all
given in a nutshell, in a single verse!

Pl Note: Wherever kara puts capital letters in the middle of a sentence, there the
term or terms should be taken as having special meaning with respect to the context
or with respect to the original




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@g0 @g0 @g0 @g0 dOll0 Og|L_ dLQud| 8|OML@uOG Oggg|G.
@ddOll0 Ll[uu M8@Lud| gG@ _gu M8@LgOg
Ogg@d|_. @g _gu M8@LGu Og|L_dLQuG
8|OGdQu, g|@u0dQu Ll[uuOdQu u__ O00g
MgO0dudQu u @L0dudd dMLL_u ggOG
Ll[L@8udQu, @ddud OGg@ud 2uu@. ggOd
@[ML__ gG[ L[uML@Ou Oggg|g OM0d|g
@g|dd|G_.


Ll[uu Ll[uu Ll[uu Ll[uuGuM8@L OgGu GuM8@L OgGu GuM8@L OgGu GuM8@L OgGu
2.G_u|g gg|d@u M8Odd Gd@Ou G u0
_G_ 8@ug gGG Gg @gg|u |_@u
_G_ @gg@u @GLLQM _gOG gu
GgG_| Olu0GLg M8@LgOgL LMld|GG_GG. .. .

gGG,20OdL LOLg@d dg@ g|dd|G_gd|
@gMgg|@d@u d[Mud Olu0@d|G_ (dLl[u0dud|)
@O_G Ll[uGgO[d|u,g|@u0d|u, u_@u uL8|Ou
ML@g| 8|OML@uGd|u,@G@u OMMl0L0d
2l@uu u_@u 2l00 OGg@
OO0duu,O00O_@ugu O0@u ddu_ L_[Mud
|O_@ gu|@u |gg| @dg[G L[GuO[Gu (d[M
Ll[uuu),GLGLddL0u,GLGLddg|G[Gu OG@u
gu|@u u8__ _|GO OOG _GuM8@LgOgL LMl@
OM0@d|GG_G .
u|g@ ~ dLL__| @O ~ d[Mu
_G_ ~ GuGOuML@g| , uL8|Ou g0d|, Gg ~
OMMl0L0d, @O__, @gg| ~ OOu, _G_ ~
L_[MuG, @GLL QM ~ _Ggd dL0, _gOG ~ @G
Olu0 ~ uu@O__, @, GLgu ~ _|Q
GOggu GLg|d@u @g gg@Ou OGG?
GOggu GLg|d@u @g gg@Ou 00@ gG|ggg@Ou
OGL@, 2uu@ gG@ uL_Gu @ 8g ugg|[uG@U

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gO@ 2uu@U OGL@ gG@ uL_Gu. 8ggugg|[ g|@L
@gOG OlOd@u gG[ Mug| MuuGuU
@@ @d@ @_g|@u?
|Old0L 8ug|lG|G@u O@gO@d@ @@ @_g|@u?
@gOG8 @g| 8gg 8uG g|@L, 8ggugg|[ g|@L
OG_Ogd@u. @0@ g|@L OGL@ @_g|; g|Ql0 O@u
g|@L00. @OO@_g|OggG Od@u uG@u OLL g g
@LO|O0 OGL@. u @GGL Lgg
:-:-[ O@u @g| Mug|u
@OgggG GLg|dd|_@. @g|G@ Lgu @g0 @gg|OO[
OGg@u 8O d_LOG OGLg0 @OO@_g||O0
@gg|@LO|O0d@u Gu0GGg
[ :- :
OlLG8LGu 8ug|G O00u u@u @0QOL
uGg|@OLGg
OG@ @g| M80@Og0 @@ 8ug||O0d@u Gu0G
Od@uGu MgL@ g g@_g||O0. @g 8ggugg|[
g|@L 2LG0_ @@g@u gG@gG 2L0|00u0
@@g@u gG@gG OGd|_@ @g|.

gG|ggg@Ou OGd|_GL@ 8Qgg@Ou OGQu 2ML?
2M_. @OOgu Ol8|LLgOOgu 8Qgg@O gOOgu- OG
@OO 8Qgg@Ogg|@u L0@u.
8Q gg@O gOOgu OGL@ OGG?
Ll[uud[ Ol@gg| LLl8 OOG GOgg 8Old0L 8ug|
@g0 @gg||O0g@u |Old0L 8ug|OO[ 8Qgg@O
gOOgu.
|Old0L 8ug|l0|@@ O@gO@d@ Od@u, GG_M
@g0| @g| M80@u, 8ggugg|[ g|@L, gG|ggg@O, Od@
uGu OLL, gOOg@_g||O0
8Qgg@O gOOg|O0O Od@uGu @0u @[uQ @_|LQ
HINT, SUGGESTION g[@u, gG|ggg@O gOOg@_g|l0
gGgG @@d@u, Od@uGu OLL @_g| gG@uL_Gu
2uu@, OGGO g@ @_|LQu @u g[@@,gg0 @

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4
gG|ggg@O @_g|00, 0@ MuuGu MuuGu MuuGu
gG@ uL_Gu Mug|.
Od@uGu OLLg gGOud@ 20d|0|0 2g[Mu 2ML?
2M_. g gG[ 2g[Mu _dugG. @g _du O0@
@d|_@ OG@ 2GG0 M800@u? 00@ 2GuGg0
|OGg@ggG Ldd@u? @g00O? @LLggG
2G@ M8@Lgg|G gG|ggg@O @_g| |O0u. @[QLd0|00
@Lu d0u Gg8u__ @Lu Od@uGu OLL @Lu
@LLM00u 2u@Odu. d0Gg8u @00 @LgOgG
@[QLd0 @00 @LgOgG d_LOG M8@ Ldd@u?
d_LOGG M8@ Ldd @gGL@ Odd0 OLL
OlOLL@? _u OO@_g|l0 @00gOd@ @ggOd
Mug|du 2u@O@ GL0Qu Llgg GLO@GL0Qugu Mgu.
@Odu OOGddM_ 8|LLdu,OG @OdOuddM_
8|LLG
Lg@gg|du u_@GLu 2MMLG@ L0 M80|G OdO ..
OG@ @@0 Mug|O@GL0
8 gG|ggg@O|O0 Od@u uGgg|_@u OLL@ @@ddL_u.
8Q gg@O|O0O OOO@ @g|u @@udgu
Olud@d|_du?
@88Q gg@O gOOg|O0O [uuG GdM0du|0
Olud@d|_du @g|u, @g|-dg|-@LO _g[gg|0
@@udgu.
2g[Mud dMLL_u Ll[L@8u _[@Lgg0
OLLuu@? @ _[@ Lgg0 G|@gu @Lu @ddu
gO@ |O0__gd gO@ MLdQu @LudQu
@ddudQugu 2uu@. @g ML8L@dd OOG
2L0@g0| Ll[L@8gg|0 @@Ggg|G0 G OG@ OG@
d@g| gG|g@Oud| 8Og@Ou OL@ 0OlOG gOlOG
d@dd OOG @[LOLdu|0 8|dd|8 8|gg[OOgLLL_L Ll_@
@_@ 2g0d|_G. _G0 gggg|0 2G@ OOu G|@gu
@L @dd OOlG@ 00 2G@ 2MOuG OOu 8g@-8|g@-
_Gg OOlG@ gO@ 2G@ OOG@ MLGg00
u_d 8g 2uu@ OOG@, 2G@ OOG@ @Lu00 u_d
8|g _|Q OOG@, 2G@OOu @dd OOGg00 ( @ddu

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OGL@ d@dd OO @[LOLOd @_|d@u) u_d 2G@
OOu @O_g g|g |O_OG _GgOOG@U
OG@ G|@g @L @ddOg8 8@ 8g@-8|g@-
_GguGLg|LLg0 @@, 8Qgg@O gOOg GLgOGd|_@
gOG 2MOg_dG GOgg Ol8[ uddgOg gG@
2MOu OOu OGG O@u Muggg@O Ol8[udgOgL L0
GdM0du|0 GLg|dd|_du @g|u @@udgu,
dGdM0dugG 2L8OG Og|du OGL@. @@OlG
g|@O@u0 LggLL_u @88Q gg@O gOOg 2L8OGdu
|Og g LuGL0 Ll[uud[ Ol@gg| uL_u 2uu, g|Q__
@_g| |O0d| |Old0L 8ug|l0 |O_Q ML@d|G_G.,
@88ug|l0|@@ O@gOG gG|ggg@O gOOg |O0d|
Od@uGu OLL 8gg ugg|[ g|@LOLgOG 2ugu
Q_uQu Ll[uu OOlGG
8OG @ggGd|_G
@LL 8Qgg@O gOOg LLl8 |O_OlG@0ugG
gG|ggg@O g|@L OLQ@d|_Gg 00u0 G[d 00.
gO@ 8Qgg@O gOOgu @0ugG gG|ggg@O gOOgu
OLLML@d|_@. Ll[uuu uGg|_@ OL_u OG @g| M80@O@
8Q gg@O gOOgu; Ll[uuu uGg|_@ OLL@ OG@
M80@O@ gG|ggg@O gOOgu. @LLM00u M80@Og0
gOOgu @@OlgGu OGd @gLLldMduud L@. @g|
gG_|GG0G GLg|ddLL_u gOOgu
gG@gG.@LLM00u M80@O@ OOg@Olg gg@OgOg
Olu0d|d Mduu @g|-dg|-@LO _g[gg|0 Olud@u g@
Oluddd GdMGu.

Verse-2 Introduction:
In the first verse we saw the very Summum Bonum of Vedanta, the very
short sketch of Vedanta, the whole subject matter of this Great Book.
The last two lines of the first verse suggested the Ultimate Goal of
Human-Life-Journey, the Land above the Seven Land. In reality, the true
Vedantic Aspirant realizes, the Absolute Liberation is simply a by-
product when he attains the Ultimate Goal, the ]-:.Such is the
grandeur of Human-life-Goal!
In this second verse, the graphic picture is depicted as to how the Realized
Soul view this Universe. He view this whole Universe as his own Real

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Absolute Self or Absolute Brahman and sees nothing other the Pure
Knowledge Absolute as the Sruti declares,
[ --] -[ -:
-]- - - --]
- -:- - -
-- -- -- ...,
Since all are of the Form of Knowledge Absolute alone, there is no form
with any sort of blemish, whatsoever, ever! Since all are of the Form of
Existence Absolute, there ever Exists only Existence-Knowledge-Bliss-
Absolute alone! Supreme Brahman alone is ever Existing;other than Him
there exists nothing.He I am! He I am! He I am! He I am! Brahman, the
Eternal Supreme Principle I am
Thus this second verse humbly submits its tribute to such a Supreme Non-
Dual Brahaman who is none other than Atman, the indwelling Supreme
Principle, the ]:, the :

SALUTATIONS TO THE SUPREME SELF

Verse-2.
I humbly bow down to the Pure Form of Knowledge Absolute
Whose Manifestations are the Trinity, the Three Supreme God-
Heads, Lord Brahma, Lord Vishnu and Lord Siva Who are the
Prime Causes for the Actions of Creation, Protection and
Destruction of this Universe respectively and again It has been
manifesting as all the names and forms of the Universe; It is like
Ocean of Bliss Itself or the Sun of Knowledge Itself.
In other words,
Humbly I bow down
To the Pure Form
The Knowledge Absolute
The Absoute Whole
The Absolute Ocean of Bliss
The Absolute Knowledge of Sun
That Manifests as
Brahma Vishnu and Siva
The God-Heads three for

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Creation Protection and Destruction
Again to That Supreme Self
That Manifests as
All the Names and Forms
Of the whole Universe
I bow down humbly
Humbly I bow down.

Alright. But who can realize this Pinnacle Principle of Pragmatic Vedanta?;
in otherwords the ]-:,the Ultimate Realisation of Being the
Ultimate Absolute Non-Dual Being?
It is he and he alone, the Blessed one alone, who wakes up from his Vedantic
Nirvikalpa Samadhi. It is beyond the reach of speech and mind. So says
Sruti,
:-:-[
That plane of Absoute Realisation is beyond the plane or reach of the
speech and mind
We can call this, for the purpose of clear and easy understanding,we can call
this plane of Absolute Realisation as The Absolute Plane which shines ever
in the pure Satvapart of Anthakarana of the Realised Soul, which is of the
Form of Non-Dual- Absolute-Existence, the of
which is beyond the speech and mind.
The Bndage and the Liberation are in the Relative Plane of Advaita Braman.
As such, as per Sruti, the Absoute Plane is beyond this so called Bondage and
Liberation.
[ :- :| Such is contention of Srutis, the
Vedantas. So it is beyond even being in Nirvikalpa Samadhi which is, in fact,
within the reach of mind. But ] is beyond the reach of mind. This
we call as The Absolute Truth.
Then what is the Relative Truth?
All that is within the reach of mind is called within the Plane of Relative Truth.
The Dwaita, the Visishtaadvaita, Relative Advaita all are of the form of
Relative Truth.
What is then, the Relativve Advaita?
From the plane of Advaita Vedantic practice upto the plane of Nirvikalpa
Samadhi all are coming under the Principle of Relative Advaita.

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Then how both of this planes are experienced?
The Absolute Truth is not experienced; any experience cannot but be within
the reach of the mind.That which is beyond the reach of mind is the Absolute
Truth, the ] :
When the Realised Soul wakes up from his Nirvikalpa Samadhi, from that very
moment to the Eternity where the time space conception, the domain of Maha
Maya vanishes into nothing, this Absolute Realisation of Absoltue Truth, the
SATTAAMATRAANUBHUTI shines in the plane of pure Satva part of the
Anthakarana of the Realised Soul while at the same time in the plane of the
RajasThamas part of the Anthakarana of the Realised Soul, the Relative Advaita
Principle shines which is nothing but the reflection of the Absolute Advaita
Principle. This is the platform where all the impulses are being activated
precisely according to the precise direction of the Guiding Principle, the
Prarabdha, the Law of All-pervading, All-knowing Eternal Nature.
In fact the Absolute Realisation of simply Being is beyond all explation;its
only language is the Great Mouna, the Mouna alone!It is indeed beyond all
logic and explanations.
Alright.Does not this ] existist in each and every being in the
Universe?
Yes, of course, there is no doubt about it.
Then what differentiates the Realised one from the ordinary one ?
It is the Realisation or Supreme Knowledge or within, that
diffierentiates one who does have it within from one who doesnt have it
within. That is all the difference.
Any example?
Are you having the knowledge of a mirage-water and have you ever
experienced it by yourself directly.
Yes of course.One day with my friend went to a forest for collecting some
herbals. When time passed we felt very thirsty. Searching for water we
neared the end of the forest and entered into a vast desert. At certain distance
I saw a very big lake of water with glittering waves! I cried in happiness and
hurried call my friend. My friend came near me. I happily showed the lake of
water. My friend laughed profusely and said, O, my innocent friend! It is
not real water it is indeed a mirage. The mirage fools you.If you try to
approach it, the miragy water will simply start go back as much distance as
you go near it. So it is utter useless and painful to try to get it and quench
your thirst.
Since then, since the dawn of the knowledge of the mirage lighted by my
friend, I never fooled by a mirage of water.

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Very good. Now you yourself is the example.Think over your inner
personality or attitude before and after the dawn of the knowledge of the
mirage. That is the power of knowledge which alone differentiates the
personality with it from the personality without it. Without it you ran after
the miragy water thinking that it is real water. With it, though you are seeing
it as it appeared before, you are not running after it, rather enjoy it as a
wonder of Nature.Such is the power of knowledge!

So, in the same way the Universe appears as real as his own self to an
Ignorant person;so he runs after it to get his thirst of never ending desire
quenched and therefore endlessly suffers;but, to a person with Brahma-Jnana,
,Kwnoledge of Self or Atman, this Universe appears exactly like a
miragy water ;not only this but also he realizes that the everlasting peace and
happiness is ever existing within himself as his very own Self and also that
his Real Self is none other than Supreme Brahman, the Non-Dual Supreme
Principle, the Eternal, the All-pervading like space,Sat-Chit-Ananda,
the Existence Knowledge Bliss Absolute.
Alright. Vedanta says the Realisation of Being is beyond mind and speech.
How is that ? And is there any example that, though not expresses it exactly,
expresses it atleast approximately.
You see, as we have told earlier, the Absolute Truth is inexpressible but
unequivocal, beyond mind and speech but can be Realised face to face and
so, there is no other way except you realize it face to face within and without.
Till then you have to wait humbly and patiently doing all your earnest duties
of Vedantic Sadhana undauntedly ever non-stop.The moment you realize it,
all your doubts and oscillations are shattered into pieces and burnt into ashes.
So declares Sruti, the Ocean of Mercy and Grace!
-\: [ :
[ [ -
The moment one realizes the Higher and the Lower, the knot of his
heart becomes untied; all doubts are cleared; and all his karmas are also
consumed or destroyed


And the only example that betrays all logic, speech and mind, available in
everybodys experience is the Space. Can you say where the Space ends?
No it is not possible. It is infinity!
Alright can you imagin where it would be the end of the Space?
No. It is also not possible.Never. Yes it is beyond speech and mind.

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Such is the Nature of Absolute Truth, beyond speech and mind, beyond space
and time, beyond day and night, beyond anything that the mind and speech
can point out
But in the case of the Space you can never realize its real form. On the
contrary it is quite possible to Realise the Absolute Truth to only declare,
Here is One, Only One Non-Dual Absolute Truth Ever Existing here and
now. Come all my brothers and siters of the world! And Realise It here and
now! But not to prove It by logic or by anything else.
Alright. Let it be so. Then what about the Relative Advaita? In what way the
Srutis explain it?
When the all-knowing Sruti declares that Supreme Brahman or Atman is
]:,Sattaamaatra:, EXISTENCE ALONE, or in other words if the Sruti
declares that the Truth is beyond the reach of mind and speech then,it is
understood that the Sruti is declaring the Absolute Truth of Supreme
Brhman. And when the Sruti declares the Supreme Braman is Sat-Chit-
Ananda, or in other words the Sruti declares that the Truth is Realised
through the mind then,the it is understood that the Sruti is declaring the
Relative Truth or the Relative Advaita of Supreme Brahman.
Relative alright. But with respect to what?
With respect to -- :, NON-EXISTENT INSENTIENT-
MISERABLE OR SORROWFUL OR PAINFUL NATURE of the world.
Brahman is Existence Itself but the World is non-existence itself; Brahman is
Kowledge Absolute Itself but the world is of the nature of insentience itself;
Brahman is Bliss Itself but the world is sorrowfulness or ruthfulness itself.

Why does this Relative definition or explation is given? What is the
necessasity of this Relative definition while there is the one and the one final
definition, the absolute definition for Brhaman?
In this world, you know, wise men adopt the method of guiding one from
known things to the unknown thing. It is next to impossible to guide one
drectly to the required unknown thing. In Vedanta too such a wise method is
being adopted to guide one to the unknown thing, the Supreme Principle,
Brahman, through the known thing, the Relative Principle, the World. It is
quite explicit to everyones experience that the world is extremely transient
which is tantamount or equal to non-existence, that the world is quite
insentient because everything in this world can be seen by you,the Seer and
finally the world is full of miseries, full of sorrows and suffocations.All these
are quite explicitly kown things or daily experiences of each and every
healthy minded human beings. Not able to tolerating the onslaught of these

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bitter known things, the wise person of this world, the healthy minded person
of this bitter world, sincerely thirsts for getting rid of these bitterness and
cries and earnestly seek if there is any suitable antidote that can permanently
cure this mental torture.
At this very point the Sruti comes and declares, My dear Seeker there is
one absolute antidote that will permanently cure all your poisnous diseases
of your mental misapprehenstions. That absolute curative is Sureme
Brahman who is of the Nature of Sat-Chit-Ananda which is directly and
diometrically opposite nature of this bitter world. That Supreme Brahaman is
non other than your own Self. Thus you are of the nature of Absolute
Existence; on the contrary this seen world is Absolutely Non Existent; you
are of the nature of Absolute Knowledge Itself, on the contrary the world is
absolutely insentient; and you are of the nature of Absolute Bliss, on the
contrary the world is full of sorrows and griefs, regrets and ruefulness.Hence,
come along and follow the codes of Vedanta with determination and
dedication and Realise this Absolute Non-Dual Sat-Chit-Anand as your own
Self.
Thus in the Relative Domain of Advaita Vedanta, the Sruti, in order to
understand and follow the Vedantic Path easily, explains the Ultimate Truth
in many angles. The explantion of - --nature of Brahman
against --

:-nature of the World is one of Such angles of

explations.In due course Kaivalyam will give very detailed accout of this
angle of explation under the authority of Sruti-Yukti-Anubhava.
In Absolute Advaita, the only language is the Great Mouna by which only Sri
Dakshinamurthi-like Gurus can enlighten the Sanatkumara-like students!
Pure gold is not ordinarily useful for doing oranaments.Just like that
Absolute Truth is not ordinarily useful for enlightening the ordinary students
like kara.So the infinitely merciful Sruti guides the ordinary students of
Vedanta to the Realistation of Absolute Advaita through the realisation of
Relative Advaita. By saying this,please dont have the misapprehension that
there are two Advaitas. There is only one Advaita.For the sake of easy
comprehension and smooth practicability, the All-knowing Graceful Sruti,
shows these Two Great Angles, under the authority of Sruti-Yukti-
Anubhava;that is all.
Alright. Then, what is the practical applicability of this Angle of Sat-Chit-
Ananda against Aniruta-jada-dukka that a sadhaka or an aspirant can enforce
it in his practical life?


3
3
Every Vedantic Angle has two sides, the Assertion and the Application in
other words Ascertaining and Practising:
Assertion or Ascertaining:
This should be well done in solitude only. Go to a calm and lonely
place or to a separate room where nothing should distrub you atleast for an
hour.Off your cell phone etc that probably may distrub you.
Sit down preferably squat down on a mat or cloth rectangle seat comfortably.
Ask the Vedantic Pertinent big Question Who am I ?
In order to realise the answer of this question, your first assertion must be the
nature or definition of Witness. What is the definition of the Witness ?
The Witness is that Sentient Subject who SEES the Object or Objects
in which that Sentient Subject cannot be included, involved or added
For example an eye sees an apple in which the eye cannot be included or
involved or added. Here the eye is the Witness, the Subject and the apple is
the Object, the Witnessed
The most important point to note is that the eye can see everything other than
the eye itself only; that means the eye cannot see itself by itself;the eye sees
only the thing or things other than itself. So the philosophy is that if you see
anything or witness anything, then you are absolutely different from that
thing;the witness cannot be the witnessed; the subject cannot be the object.
The Sruti declares that You are the Witness and teaches the method of
ascertaining the Witness, your own Self.
How?
By the method of negation of everything that is seen by you. You are seeing
the whole out side world and so you are not the world. You are seeing the
body and so you are not the body. You are seeing the mind and so you are
not the mind and as such, any pain or pleasure of the mind cannot affect you.
You are seeing the intellect and so you are not the intellect and as such any
pain or pleasure cannot of theintellect cannot touch you. Thus by this precess
of negation of all the seen objects both gross and subtle,along with their
pleasure and pain, finally you will be witnessing the nothingness. When this
nothingness is also negated, you are now, as it were, stand alone without
knowing the final assertion of, Who am I? At this point the Sruti comes
forward and gives the grand final assertion, You are the Absolute Sat-Chit-
Ananda. Or Existence-Knowledge-Bliss-Absolute
How I am Absolute Sat-Chit-Anaanda? The Kaivalyam, in due course will
give you the relevant detailed answer under the authority of Sruti-Yukti-
Anubhava.

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4
Go through that detailed teaching of Kaivalyam in this respect i.e in this
angle of Relative Advaita, the angle of Anruta-Jada-Dukka nature of the seen
world againts Sat-Chit-Ananda nature of your own Self.
Thus under the authority of Sruti-Yukti-Anubhava, you have first
ascertained that you are the Absolute Witness of the objects, being seen by
you, which are of the nature of Anruta-Jada-Dukka only and then by
absolutely equating the Witness, your own Self, with the Universal Self, Sat-
Chit-Ananda, you have ascertained that you are none other than the Universal
Self, Sat-Chit-Ananda.This technically called - , the Ascertained
Knowledge of the Self.
Does not this ascertainment warrant Satguru?
Of course. The Sruti says so.But at the same time the Sruti does not bar
anybody who eagerly study Vedanta all alone and Practice Its Tenets based
on Sruti-Yukti-Anubhava. If this all-alone-sincere-study and practice of
Vedanta is coupled with the required desirelessness of the mind and ends
without acquiring the able Satguru, then the Almighty Law does make the
individual attain Brahma Loka where Brahma Himself becomes his Satguru
whose Grace imparts or bestows on him the Aparoksha Jnana and gets
Videha Mukti along with Brahma Deva.So says the same Sruti.
So, nothing is wasted in this Devine Path of the Greatest Endeovour of
attaining the Ultimate Goal of the Human Existence.
- [ ] Even an iota of practice of
this [ saves one from great fears. Geeta. Here [ is this Great Vedanta
Practice.
So you need not bother about when and where you are going to get the
Satguru. By your own undaunted earnest sincere practice if you are fit
enough, the Almighty Lord, so says Bhagavan SriRamakrishna
Paramahamsa, will lead you near or bring you to the Satguru.
Now,
The Application or the practicing of the ascertained code of Vedantic
Science.
This Practice is done irrespective of your being in solitude or in multitude.
By the earnest practice of the above ascertainment, you must have attined
inwardly the applied Great Attitude of SakshiBhava, as expounded by
Bhagavan Sri Viswamahamuni in His Viswopanishad which is provided in
this DVD itself.
Thus in your day today life, in solitude, ascertain that Sakshi is none other
than Sacchidananda your own Non-Dual Self. And in solitude as well as in



multitude, inwardly, without giving any chance of inadvertence, practice that
ascertainment, the Sakshi Bhava.
For example we must ever inwardly hold the view like this : I am the
Witness, the Pure Self, Sacchidananda. I am not the body mind and intellect
which constitute this Ahankarin. I am the Witness of this Ahankarin who is
the doer and enjoyer of this world. So all the actions and the results there of
all belong to this Ahankarin alone and nothing can touch me the Witness ,the
Absolute Sacchidananda, the embodiment of Bliss alone


8_@@ OgGu

8_@@ ?
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- -
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6
6
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7
7
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:- ] -- :-
-- - - :-:-- : :

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OLQ_L ML@d|_@.
@gG0gG 8_@@Ol_@ Ld @u@gg|dgu _duLLdu
OG@ @g|u @_g|uGdgu @d|_du.


Introducion to the Verase 3

In verse 1 the Jagat Guru, Sri ThaandavaraayaSwaamigal, by the way of offering
Salutations to his worshipping personal God who is none other than the All-
pervading Witness, the Almighty Himself, showed the Summum Bonum of the
whole range of Vedanta which of course is the Subject-matter of this Great
Book. The verse 2 also, with respect to the Subject-matter is an extention of the
verse one, particularly of the last two lines of the verse one.By way of paying or
showing humble homage to the Absolute Brahman, the great author teaches, as
it were, the meaning of the first two Brahma Sutras.
-:-- and -- :
These two Brahma Sutras gives in a molecular nut-shell, the very short sketch of
the whole Vedanta, or the Great Revelations of the Srutis.
The implied meaning of the first Aphorism is that the Srutis or the Vedantas
teach the Brahma Vichaara, the Enquiry into or deliberation on the Nature of
Brahaman or Brhman Itself i.e Who is Brahman?
Alright. Then what is the Nature of Brahman, or Who is Brahman, the Ultimate
Conclusion of the Brahmavichaara?
The Second Aphorism answers this question by declaring that Brahman is That
from which are derived the birth, maintenance and destruction of this Universe.

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9
And this is the exact meaning of the first half of the first line of the versse-2 of
this Great Book and rest of the lines are the short complementary of the meaning
of this BrahmaSutra or the complementary meaning of Brahman Itself.
Thus the first two verses of this Kaivalyam, like the Great Brahma Sutras, gives
the synoptic but lucid picture of the whole Vedantas or the grand symposium of
the Upanishads, also called the Srutis.
Alright. The first two verses of this Great Book gives the synopsis of the
Relative Truth or the Relative Advaita and the Absolute Truth or the Absolute
Advaita. Now what is scope of this third verse?
The third verse implies the greatest importance of Satguru without whose Grace,
Realisation of Non-Dual Supreme Braman or Self Realisation or
Aprokshaanubhuuti or attaining the Ultimate Goal of Human-life-Journey, or the
Brhamajnana is quite impossible so declare unanimously the Srutis and the
Great Teachers of Vedantas.
Then who is that Satguru? What are the outstanding unique qualities or
characteristics of the Satguru?
Please listen, the Sruti itself answers your question:
- -
- - --
- [ ---
- ] - -
Satguru is of the form of Everlasting Bliss Itself. He bestows the same
Supreme Bliss upon the eligible Vedantic Student. He is of the Form of
Absolute Knowledge Itself. He is beyond all dualities. He is Infinite like the
Space. He is the Ultimate Supreme Principle shown by the Great Sentences
or MahaVakyas like That Thou Art. He is the One without a second. He is
ever Existing Principle. He is spotless. He is motionless. He is of the Form of
Witness in every intellect of every living being.He is beyond anything that
seems existing;that is He is beyond the seen world. He is without the Three
Gunas;that is He is beyond all Gunas.He is Satguru; to Him I humbly submit
my humble Salutations.
This is Satguru.
What is this? All the absolute attributes that belong to Supreme Brahman
Himself are exquisitely attributed to Satguru also!
Yes, no doubt about it.
How! Under what uthority?
Under the Vedantic Authority of Sruti-Yukti-Aubhava.

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How?
Sruti declares, - Brahmavid bramaiva bhavati; One who
realizes Brahaman is Brahman Himself. So Realised Soul, as He is, He is
Brahman Himself and therefore, all the absolute attributes that belong to
Supreme Brhman must absolutely fit to Satguru also.
As we have explained earlier, being on the Realisation of Absolute Being,the
]-: and seeing the whole Universe as His own Self,there shines the
Great Satguru!Who is He, then, other than Supreme Brahman Himself?
This, in the Modern Age, seems to be a simple eulogy?
Of course. Not only in Modern Age but in any Age or age, this seems to be
simple Ulogy to those, only to those who are not coming under the Supreme
Authority of Sruti-Yukti-Anubhava. We, the Vedantins need not bother about
these pseudo Rationalists or fake esthetes or charlatans. God, the Almighty is
known only through the Grace of the Almighty Himself. Just like that, Satguru
is known only through the Grace of the Satguru Himself and no other way, no
matter how long days or months or years one lives with or near Him. Since His
outward personality and activities seem as normal as an ordinary or even below
ordinary person, there is no instrument so far invented, under the Sun, to find
Him out or recognize Him within. That is the unmatched Greatness of Satguru!!
That is why Bhagavan Sri Thaandavaraaya Swamigal, at the outset of this Great
Book, composed four equally great poems; two for God and two for Satguru
who is none other than God Himself.Also he concludes this Holy Work with his
humble salutations to his Satguru. Not only this, if you see with deeper insight
you will find the greatness of Satguru is mingled all along this Book like butter
is mingled all along the milk, like sugar in the juice of sugarcane, like salt in the
ocean, like thread interwoven through the cloth.Why? Because the centre theme
of this whole Book is none other than Non-Dual Supreme Braman who is again
none other than Satguru Himself!



SALUTATIONS TO THE SATGURU BHAGAVAN

Verse-3.
I humbly bow down to the lotus feet my SatGuru,by whose
grace only, I realized that I am That All-Pervading Brahman alone;
the whole universe with all its varied names and forms is
superimposed upon Me ; like the Space which is not divided or
secerned by wall or by anything at anywhere else, I am the All-

6I
6I
Pervading and Undifferentiated Brahman; and, thus having realized
this Absolute Truth, ,, , I remain within as the Brahman Itself, like the
Undifferentiated and Undifferentiable Space by walls.
In other words,


Humbly bow down I
To the Lotus Feet of my
Satguru by whose Grace I
Realized that That am I
The All-Pervading Brahman
Upon Me the Absolute Atman
Superimposed is the Universe
With names and forms diverse
All, imaginations of Maya!
Yes, I realized it is Maya!
The Space is untouched and undivided
By wall or by anything
So am I untouched and undivided
By Maya or by anything else
Yes, I realized that I am
Like Space undifferentiated and undifferentiable
Absolute undifferentiated and undifferentiable
Brahaman That I am
The all-pervading Brahman That I am
There is one beautiful Tamil Poem that runs thus;
The bondage of the Soul, bound by the rope twisted by the three threads of
three desires cannot be torn asunder by any means of worship, austerity,
pilgrimages to holy places and temples, unblemished sacrifices or unlimited
free gifts, charities, alms-giving etc except by the the Grace of Satguru who
appears in human form like us. By His Great Jnana Deeksha, the Bondage is
burnt to ashes then there.
:- ] -- :-
-- - - :-:-- : :

Due to the false notion of taking non-Self as Self, I was sleeping the sleep of
indiscrimination; as a result, I was fall into the dreaming of I and mine. By the
sublime crystal clear words of Mahavaakya thundered by the Satguru, when the

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62
Sun of Self-Knowledge arose I woke up (from the dreaming of I and mine and
established in the day-light of Self-Knowledge where I see nothing but My own
Non-Dual Self everywhere)
The concept of this verse is this :
The Jeeva whose intellect is clouded by the veil of Ignorance of Maya clutches
the false idea of this unreal dream-like world as real world and of this false ego
created by the Ignorance as his Real Self. In a dream everything is unreal
created by the Ignorance of the mind, the Maya;but one due to the Maya takes
everything as real and behaves accordingly thereby welcoming all illusory pain
pleasures. When the Sun rises he wakes up and finds himself in day light where
there is no illusory world that he dreamt of. In the same way the Jeeva, due to
the Ignorance falls into the dream of indiscrimination which, the mighty power
of Ignorance,rules over the Jeeva to forget his own Real Self and take hold of
the false self, the Ego as his own Real Self. This is the State of Sleep,svapna
gathi,-: The Jeeva wakes from this state of svapnagati only when the
Sun of Self-Knowledge dawns. This Sun of Self-Knowledge dawns only when
the Satguru like thunderbolt bombards the words of Mahavaakya into the ear of
the Jeeva.
In the ordinary world the Sun rises the Jeevas wake up. But in the Vedantic
world the Sun of Self-Knowledge rises only when the Satguru utters the
Mahavaakya into the ear of the aspirant. Then only the aspirant wakes up into
the Real World of Real Self.
That is why the Srutis and Mahatmas of Vedanta unanimously declare that even
the three Murtis cannot be equal to the Satguru because the Ultimate Goal of
Human Existence is achieved only through the Great Satguru who is the
embodiment of Brahman Himself. This concept is still clearly depicted in the
next verse no.4.


dOl- 4 8_@@OG 8 OgGu

@G|, gGd@ Ll[uugu dg@Oud| gOOg @Ggg|OG
@u|O 8_@@ LdOG OGL ML@Od8 M8GGO,
@ddOll0, uGL0 O@ OGd@ @G gdOd u|gg
88_@@LdOG GO@@u00 @ O00u O00
L[uML@ud| 8GG OG@ 8|_LLd Mug|@, LMl@ OM0d|L
GL__|g @g|dd|G_
u M8G_ dOlddgLLgg

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63
_O80 Ol[ggGG0 QMMl gggu gGG0
_8@ GOuOl gGG0 uO@ guu gGG0
L8 Lg0du MLG_ LOL uGL0 Og
Gg8|dG @gu @G gdOd0 MLG@u GG_

O@u MuuMug|d@ 2g[MOluddudg g|dgOGg
@ddOlu@u

8.OG@OL uG@ Qgg| @g| 8[Mu00u
OG@OL _|OlGG0 @[Ol@G @uGudd|
OG@OL u @u dMuGO_d@ M8
OG@OL @@OgMgG@u 8OG @O_@8|GGGG.

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G GO@ Ll[uu GO@ O@u ML_|OO @u Ll[uu@u
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@0L8|ggud| 8Gd| Ll[uuud|) @u (dLdu
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@G gLO80) M8 OG@OL 8_@@
OOgGgG_|@gu O[OGL LMl@ OM0@d|GG_GU

@g| ~ @g| ~ Mgg|0 u_@u _|QL Q0Gdu
@uu ~ LG|
u @u du ~ 2uu@ g@ OO@, 2Lg|0 G OG
GO@L_, @G Ol8[gg0 2Lg|du 0d 2uu gG[
L[uML@u Ll[uugu d gg@Oud Ol@d|_@.




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Verse 4 SALUTATIONS to the ALMIGHTY WHO IS THE SATGURU HIMSELF

Introduction to Verse 4
This third verse is the continuation of the verse-3. In the third verse he
extolled the Satguru that by His Grace only he attained Brahma Jnana, the
Non-Dual Self Knowledge. In this verse also again he humbly pays his
humble homage to his Great Satguru glorifying Him that He is none other
than the Almighty, Easwara, God.
In fact, does not the Tamil poem that you have quoted under the last verse
clearly explain on a par with this very verse-4?
Yes of course. Here again it is :
The bondage of the Soul, bound by the rope twisted by the three threads of
three desires cannot be torn asunder by any means of worship, austerity,
penance, pilgrimages to holy places and temples, unblemished sacrifices or
unlimited free gifts, charities, alms-giving etc except by the the Grace of
Satguru who appears in human form like us. By His Great Jnana Deeksha, the
Bondage is burnt to ashes then there.
Verse-4
I humbly bow down to the One Supreme Lord, the Sarveswara,
who, manifesting as my Satguru, bestowed the Absolute
Knowledge, He and I are One. This Absolute Knowledge, like
the Sun dispels the veil of fog, dispelled the Ignorance, the form
of my mind,intellect,senses and body
In other words,
My mind my intellect
My senses my body
All, the embodied Illusions
Of Ignorance, the Maya
Vanished into nothing
When my Self-knowledge dawns
Like the fog vanishes
Into nothing when the Sun dawns
Humbly I bowdown to my Satguru
Who is the Almighty Himself
Manifested in human form
To impart the Self-knowledge
Through the Great Mahavaakya
That Thou Art.

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6
What is the meaning of Mahavaakyas?
Mahaavaakyas means The Great Sentences of Srutis or The Great
Declarations of Srutis or the Great Vedantic Dicta. They are many. They are
found only in Srutis, called Vedantas and no where else in the whole world
of Atmic Literature or of Worldly Literature
Why it is so Great?
Because only they preach Advaita, the Non-difference between Jeeva and
Brahman.Advaita is the Ultimate Truth which can be realised face to face
within oneself by strictly and effortfully and sincerely following the
Vedantic Codes taught in the Srutis and Smruti, the Bhagavat Geeta, under
the feet of an able Satguru. No where else and by no body else in the whole
domain of Human Existence, this Advaita is taught except in the Srutis
called the Vedantas.Since through these Mahaavaakyas only, one can attain
or in other words realsise the Ultimate Goal, we repeat the Ultimate Goal, of
Human-Life-Journey,they are called the Great Declarations.How can there be
a Declaration, greater than the Declaration that teaches the Ultimate Goal of
Human-Life-Journey, attaining which one realises that everthing that ought
to be attained in a human life is attained and that there is nothing further to
be attained; that too one can attain That Greatest Summit of Human
Achievements in this very human birth, that too while one is living bodily on
this Mother Earth?That is why they are called Mahaavaakyaas or Great
Delarations or the Great Dicta of Vedantas.
How many Mahaavaakyaas are there in the Srutis?
As we have told already the Mahavaakyaas are those vaakyaas in the Srutis
that teach Advaita.By this definition one can find hundreds of thousands of
Mahavaakyaas in the Great Srutis.
Out of these, the most common Mahavaakyaas are four
They are :
= - -- That Thou Art
= --- I Am Brahman.
= - Brahman is Knowledge (Absolute.)
= - - This (Absolute) Self is Brahman
With these four one more is generally added that is :
[ = [ - - All are indeed Brahman.
Of these five, the first is the - ; Bodhana Mahaavaakya;
the Teaching Great-Dictum. And rest all : Realising
Great-Dicta

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The first is being used only by the competent Satguru when He imparts
Self-Knowledge which is technically called Jnana-Deeksha to His fit
Vedantic disciple,lonely at a proper place and time. The fit disciple
immediately realizes as I am Brahman. Thus, the rest all
and also such other hundreds of Mahavakyaas found in the Srutis are
invariably used by the Vedantic disciples when they are practicing
Vedantic Sadhana to attain Indirect as well as Direct Self-Knowledge.
Thus the frst Mahaavaakya, , like the one Star, the Sun among
other stars, shines among all other Sruti- Mahaavaakyaas. All kind of
Brahma Vichaaraas, the Inquiries into the Absolute nature of Brahmana or
Self, are centered around this One Great Dictum of Vedantas. We will
study about this Great Dictum in detail later in this Book.




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67
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6
6
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O00 @g|,@@udu udGdu|G d@OM Gd@.




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69
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ug@u 2M@u@ Og@ gg@Ou M80GOGG


70
70
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OOgg|@ddGOM_u. @@ O00O_O_u _|@MdM@g

72
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@LML@uG|G 8_@@ @O@d@ @@O0 _dd @Ogu Gd|0
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8OG@gg| OL0u;GO@ O@O0u Odu d__@u 8
d_dOlLL@u 8.

What is the Subject-matter? &
Who is Eligible to Learn this Book?

Introduction to Verse 5

In this verse the holy author, after paying again humble salutations to
his Satguru, announces the kind of students who can read and
benefitted by this Book.
By studying the last two lines of this verse we can fairly infer the
background or the situation of the Vedantic Literary World prevailed
on those days.Until the emergence of this book, it seems, only those
students who are well-versed in the vast Vadantic Literature which are
all in Sanskrit language only can study and persue the path of Advaita
Vedanta.Others who knows Tamil only or those who knows Tamil as
well as a little Sanskrit, it seems, were stumbling upon the very steep
and huddled path of Vedanta. Even today, if there is no other single
original full-fledged Advaita Vedanta Book in Tamil like this Kaivalya

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73
Navaneetham, then can you not safely imagin what would be the
tense and taut discourteous stuation for Tamils who eagerly thirst for
studying the Advaita Vedanta? Until the holy emergence of this Great
full-fledged Advaita Vedanta Book in Tamil, there would be no Tamil
book except the Great Thirukural, which is in fact the Great Brahma
Sutras in Tamil, would have been, as it is today and ever be so,
guiding the Tamil Vedantins.
This wonderfully ever shining Book of Kaivalyam Navaneetham in
Tamil discretely and distinctly covering the complete range of Advaita
Vedanta under the staunch authority of Sruti-Yukti-Anubhava is
indeed a single full-fledged skilled and unique Authoritative Tamil
Advaita Vedantic Guide that can lead an ardent sincere and competent
Vedantic Tamil aspirants till they reach the Greatest Summit of
Human Intellectual Achievement, the Self-realisation, the Realisation
of Being the Non-Dual Supreme Brahman and of course under the feet
of competent Advaita Vedantic Satguru.
The Great Thirukural, the Vedantic Life-Guide of the entire humanity
of the World, is ever there; as such why saying stubling on the path of
Advaita?
Of course. But you must clearly bear in mind that Thirukural is the
holy crisp synopsis of the total Four Vedas, the A to Z parts of Human
Life.
But Kaivalyam is only and exclusively the Z part, the Advaita Vdantic
Part of Human Life. So for those who are exclusively living in the Z
part of Human Life, the formar is not enough, since the Z part, in it, is
of the form of, as we have pointed earlier, Aphorisms of Advaita
Vedanta. Hence the importance of the latter, the exclusively Zpart of
Human Life, also the most toughest part of Human Life; toughest, in
the sense it is pure Intellectual Path that essentially warrants the
complete inner annihilation of the bundle of all worldly desires along
with the false Ego of Individuality created by the Ignorance veiling the
Inner Self. In the worldly affairs also, you know, working in the
intellectual domain is of the toughest nature and hence such a one is
paid with highest salary. Another example; Thirukural is like the
World Map comprising all the pictures of all the Nations, States etc.
But Kaivalyam is like separate Map of the State of TamilNadu. In the
world Map you are not expected to find all the large and fine details of
the State of TamilNadu, but in the separate exclusive Map of
Tamilnadu you can find them easily.In the same way you can find only
the crisp synopsis of Vedanta in Thirukural which an ordinary aspirant

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74
cannot apply and follow them in his practical life easily. But in
Kaivalyam you can find detailed as well as fine description of Advaita
Phylosophy, which even, as the author himself says, the dull-witted
aspirant also can apply and follow them in his practical life easily.In
this way the Great Kaivalyam tops any other books in Vedantic
Literary World.
In short Thirukural presents the crisp synopsis of all four Vadas as
well as Vedantas in Tamil Verses while Kaivalyam is presenting the
crisp detailed description of Pure Advaita Vedanta in Tamil Poems
Verse - 5.
Humbly prostrating the Jnana SatGuru who is ever shining like
the Sky which has neither beginning nor end, I humbly begin the
deliberations upon the Absolute Truth with such an easy dialectic
flair that even those who has little knowledge of the Great
Vedanta( (( (that inculcates the vast lore of Vedantic Literature like
Upnishads, Upnishad Bhashya,Brhmasuutra Bhaashya Geeta
Bhashya etc) can easily understand, fallow, practice and realize
the Absolute (of course, under the able guidance of an able
Satguru)
In other words,
No end no middle no beginning
Like the Space Infinite
There shines ever the Absolute
Knowledge, the Infinite
The Satguru
To His Lotus Feet I
Prostrating and Him I Glorifying
Humbly Submit
The Vasthu Tattva
The Great Phylosophy
Of Non-Dual Brahman or Atman
The Realisation of That
Is quite easy even
To the dull and dumb
That cannot persue
The vast Vedantic Lore
That only can show
The Bondage of the Soul
And the Liberation of the Self.

7
7
Why dull and dumb head?
Dull and dumb in the sense, only in the sense of having little knowledge in
Sanskrit language.
In those days, as we have said in the introduction of this verse, especially in
Tamil Nadu, all the books of Vedantas and Vedas were only in Sanskrit
which were, as it were, within the strong fist of one brutal cast fanatics, the
fake Brahmins who were vehemently protesting against the other lower
casts,particularly sutras even touching or hearing the Vedas or Vedantas and
if touched their hand would be cut off or if heard molten lead would be
poured into their ears!
Is this your own graymatter-imagination or mental works?
This is not our mental work; there are srong internal evidences in Brahma
Sutra Bhashyas, in Gautama Smirtis, Manu Smrutis etc that are profusely
qutoted by these caste fanatis to hold their idiotic, irrational, crazy, diabolical
views that any persons who are sutras by birth, no matter how high is their
mental and intellectual caliber, character excellence and spitual stamina, are
not at all eligible to read, to hear, or not even to touch the Vedantas or Vedas!
And the innocent trespassers were barbarically and brutally punished, and
severely and savagely crucified as we stated earlier.
Even until the middle part of the 19
th
century this pathetic situation was
prevailed not only in Tamilnadu but all over in India and so not to speak of
those days when this Great Kaivalyam was about to emerge.Envisage those
days, the days of creul caste fanaticism reigning and riding roughshod, the
days when the noble true Brahmins and the said high castes were out-casted
for their mere merciful looks upon the downtroddens, along with it,
envisage the stupendous magnanimity of this Great Heart, the colossal
integrity of this Great Brain, the scrupulous attentiveness rising to the
prevailing situation, the sharp and keen foresight of future Tamilians all
bringing this Masterpiece, this Matchless Great Book,
KaivalyaNavaneetham.
Vedanta warrents only the fully developed human intellect coupled with the
state of the subtle mind that desires nothing except the Realisation of the
Absolute Truth. As such, for that matter, no real Guru does demand any
sharp language-skill, particularly Sanskrit-skill.But the required Vedantic
materials were packed only in Sanskrit language, no translations in Tamil or
authoritative Originals in Tamil were available on those days and also no
possiblity of low casts, inspite of their mental and physical eligibility,
learning Sanskrit.So the Almighty in the form of his Satguru Bhagavan Sri
Narayanaguru, appearing in his yoga-vision instructed this Great Mahatma to
write in Tamil, this Great Authoritative Vedanta Book, in all respects.All

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76
these can be inferred from the first and the last few verses of this Great
Evershining Authoritative Vedantic Tamil Book.
So, for those who knows only Tamil, this Book and Thriukural are more
than enough for successfully culminating their royal journey of Vedantic
Majesty, no matter whether they pursue or can pursue other books on
Vedanta. Such is the everlasting matcheless glory of these two Great Books!
The former shows exclusively, the exclusive final path that leads one to the
Ultimate Goal of Human-Lif-Journey while the latter is showing exclusively
the Genral Path that leads one to the starting point of the final path and from
there joins hand in hand with the former, happily travels till the Ultimate
Goal is reached. Such is the everlasting matcheless glory of these two Great
Books!
Alright. Then who is eligible to read this Book?
The Holy Author has not given any restriction for simple reading, anlysing,
practising of this book. Any human being irrespective of caste creed religion
color belife etc, even a dull-witted if he is interested in and sincere enough,
can read this book and reap the results there of according to his intellectual
capacity, mental ability and character integrity, like reading, analysing and
practising any worldly science text book.
But,- this but is very big one! Why? Because this Book is from its first
letter to its last,of the type of completely,out and out Applied Advaita
Vedanta; this means that an eligible and able aspirant, under the guidance of
an able Satguru, reads this book, analyses this book, practises this book, and
when he is about finish this book, he finds himself Realised One! Such is the
practicability of the lucid content of this Great Work! So, you will find in this
book, no hair-splitting argumentations, no niggle of technical term
definitions, no qubbles over anything, - in short nothing is added or omitted
beyond the scope of the book, the succesfull practicability of Applied
Advaita Vedanta, the Self-realisation, the Realisation of Being the Non-Dual
Absolute Brahman.So if you want to be one of the such successful aspirants,
then you must have the full-fledged FOUR SADHANAS which will be
enumerated later.
You see. It seems that I have no such qualities as Four Sadhanas.But I am
sincere. I want to acquire them, for which atleast, will not reading this book
and try to practise it myself be helpful to me?
Definitely. Sincerity that casts! If you are sincere enough, that is enough,
that will bring you what is necessary for you at what time-thus assure the the
Srutis and theGreat Mahatmas. So you can happily proceed reading this book
and try practicing this book.

77
77
You see. I am a foreigner with different mother tongue but I know English.
Also I am a believer in my own x-Religion? But at the same time I sincerely
obey the authority of General Logic which does not disturb my belief in my
Religion. May I read this book and get benefited?
No doubt you will be benefited. Vedanta is the Master Science that warrants,
as we have stated earlier,nothing else except the fully developed intellectual
capacity coupled with fully blossomed desireless subtle mind that earnestly
thirst for Realisation of Absoute Truth alone, and as such no belief,
religion,caste creed, color etc can stumble you. It will never mar your belief
in your Religion, instead, it will rather complement your sincere belief and
guide you through the Vedantic Path under the authority of Sruti-Yukti-
Anubhava,i.e Upanishads-Logic-Experience of others as well as your own,
like a loving mother guding a sincere child.
I understand Logic and Experience, but what is this Srutis?
Srutis are the collection of many books called Vedantas which are the
Guiding Text Books of this Great Science, the Vedantic Science, the Master
Science, the Science of all Sciences. We have enumerated all these details
earlier. In the domain of worldly science also, in any of its branches, are you
not having the relevant text books that guide you through ?
Yes of course.
In the same manner the Master Science has its own unique texts books called
Upanishats that guide the Vedantic Students through the Vedantic Path to
become the Vedantic Scientists, the Jeevan Muktas, the Liberated while
Living.
How is this called the Master Science and what is the difference between the
Worldly Science and the Master Science?
This we will discuss in detail in due course.
Alright. But I dont know neither Tamil nor Sanskrit, will it be possible for
me to grasp, through translated into English, those Sanskrit as well as Tamil
technical terms or definitions?
Why not? When you are reading or learning any branch of worldly science
are you not understanding the relevant technical terms in Latin or in Greek or
in any other language that you do not know slowly alowly?
Yes of course.
In the same manner you will understand the Vedantic technical terms slowly
slowly by their English Translation only and will rejoice grasping the
implied and experienceable meaning of the Sanskrit or Tamil Vedantic
Technical terms.
Then no necessity of learning Sanskrit or Tamil?

7
7
It is optional. But it is strongly recommended option.If your personal, family,
or social situations do not allow you to learn them, then no problem this
English Commentry itself is enough for you to perfectly and successfully
tread the path of Vedantic Science.You need not bother about anything if you
are perfectly sincere enough.
If your time and tide allow you well and if you put some sincere hardwork
you can easily master both the languages. If you are thus fortunate enough to
master Sanskrit and Tamil, then you will constantly begin to drink the
ambrosia of Srutis and Bhagavat Geeta etc and the elixir of Kaivalyam and
Thirukural, the Eternal World-Human-Life-Guide etc.
Like Einstein, the Genius, I have no belief in personal God having name and
form which, in my view, holds its stand in defiance of all natural Logic, but
accept some Sentient Super Power that infinitely goes beyond human
understanding and intellectual reach.With this strong view may I successfully
persue the path of Vedantic Science, the Master Science by reading this
English Commentary of Kaivalya Navaneetham?
No doubt, you can. The Master Science does not allow any interference of
belief or non-belief of Personal God while a sincere aspirant slowly
advancing towards the Goal. For such a students like you the Master Science
strictly advises to put aside their concept of God or Easwara, and of Soul or
Spirit or Jeeva and strongly instructs them to follow the sadhana or the
practical exercise of Brahma Vichara, the practical Inquiry into the Non-Dual
Nature of Brahman and Atman under the authority of Sruti-Yukti-Anubhava
with the strong assurance of automatic clearance and salvation of all your
doubts, the moment you Realise Your Own Self. We will later discuss on this
point quoting the original Sruti Texts etc
So, even an atheist can read this book?
No he will not and cannot read this book. He who denies the Personal God
but accepts the impersonal All-pervading Undefinable Mighty Power by
explicit natural logic is not an atheist; he can read and get benefitted by this
book. But he who blindly denies the above both is indeed an atheist. He is
like a man who denies the existence of the Sun, shining in the bright day-
light, because, he argues that he sees no Sun at all! What does this mean?
His outward organs of sight may be ok but his internal parts like retina,
choroid, sclera etc or optic nerve-system must either be totally under-
developed or totally damaged by some disease or viruses.
Such being the case, how do you expect that such poor blind sick fellow can
read this book or any book for that matter? You need not bother about these
sick, rather mentally degraded and intellectually underdeveloped insincere
children.

79
79
In short any human being who is intellectually and mentally sincere enough
can read this book and get spiritually benefitted.
As he assured in this verse, the Holy Author has created this Great Vedantic
Tamil Master Piece in such a singular, coherent, tenacious and distinctly
defined manner that, throughout this Great Work, not even a single verse
poses any difficulty of understanding its philosophical import with lossless
metric consistency, harmonious unity,literary beautitude and aesthesis and
philosophical cohesiveness.Literarily or philosophically very few hard words
are used. A moderate knowledge in Tamil language is more than enough to
understand clearly the literary as well as philosophical meaning of each and
every verse of this Great Book.The aesthetic flow of poetical words is like
the aesthetic flow of crystalline brook on the Himalyan land glazed with icy
film. There are no words to express the real beautitude of this literary as well
as philosophical Master Piece; if possible please do learn Tamil and swim
and rjoice to your everlasting hearts content in the Ocean of Elixir called
Kaivalya Navaneetham!
Alright. I will learn Tamil.Then what would be the extra benefit that I can get
by directly reading Kaivalyam in Tamil?
When you are reading each and every verse of Kaivalyam without exception,
the vibration of the sweet musical cadence with the modulations of
hormonics of the philosophical contents in the verse in your mind and the
revibration of the same in your enraptured intellect transform your inner
rhapsodic being to an ecstatic condtion where you will be like a bee drinking
the nector of the flowers rather enchanted and delve deep and merge in the
imbibed content of the verse!
Oh!This seems no better than rejoicing on a beautiful wordly Literary
piece!;then what specialy or uniquely differentiates this from that ?
The disillusion of your inner being; that uniquely differentiates this from
that.
Of course when you are rejoicing a beautiful worldly literary poem your
mind is temprorily concentrated and enchanted by the musical elements
coupled with the content of the poem which is purely worldly and hence the
resultant sweet psychological effect upon your mind and intellect will also
be, not only worldly but also invariably quite transient.This sweetness,
though transcient makes the structure of the illusion of your inner being
more and more strong and hard. On the contrary the sweetness that made
you enchanted your inner being, like a medicated sweetness, being
philosophically, Vedantically medicated, makes the structure of the illustion
of your inner being more and more weak and washy. The Content of each
and every verse of Kaivalyam is purely Vedantic coupled with enchanting

0
0
melody and hence it invigorates the Soul, verse by verse increasing the
intellectual potentiality to shun away the illusion caused by the Ignorance
dormant in the Soul or Jeeva.But not so in the worldly poems no matter to
what degree they enchant the singer or the listener. This is the difference.
So, if possible learn the eternal and immortal sweet language of Tamil and
take in the medicine of Vedantic Phylosophy mixed with the invigorating
sweet melody of the original Tamil verses of this Great Book, Kaivalya
Navaneetham.
@_LG
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OLgO OlLuM g|G@ O0OG[ L8|l0G[.

u|dLL[@ _g@ Ol@ d|Ld@u 2L|Lg0du OGd|G_
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I
I
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u@L0du uL_u MguL, OlLlg@ @@dd|_@. g

2
2
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g0Lgugg|0 O gO@ 2GdGd Mg@ @Ou Md_O@
@OudGd Mgg@GL0. @g OlLgMg0u @@O@u0

3
3
@@OgOg u|_g 8gdd@ G[. gG0 8GG OOG
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@Lu MdL@ 8gOG M8@ O[GOM_u OGd|G_G @g|u
@@udgu.
--\-:-
-- [ ]
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@@udgu O88dd|G_G.
: -[

: -
- - [ -\ . . .
Ll[uu |LOL O@u Ll[uud[ Ol@gg|l0 dOGd @O_O
@@g OG_0 gO@ 8L8|d @@@ uGu Ll[uud[
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LGL@gG uGu Ld|@dLL_, @dd0du uO0GL@u 8|d[u
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@dd0du O00u dMu0 GLOl_u .
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( g|@@_u GLG_) 8gg|[gg|_@ OlG[gudg GLd0dOu
MOu|G @LOlg@dMdM_ Gg 8ugg|0 2uGu g@
@G|OO[LGL0 uGu 2uGdd 8gOG M8@O@d|_g
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dOG|g@ O. @LL OlL@_8|G_ MgLg0, g L[u
LOGuG L[uML@Ou OLLML__OG 2uGu @@@u

4
4
@u|88|__OG Ll[ugg|@uL @ddu__OG
_Ggud @@LL OG@ Ogg@d|_.
8. dOGd@O_Q OGL@ uGu Ll[uud[, 8L8|d[
Ol@gg|O Ol_g@ OlLd[ Ol@gg|d u_Ol_Og?
_u. 8d8 M8GG. uGgOg Ll[uu
LOOGO,8|gOGO, 8L8|LOOGO, _gu 8L8| G,
_guGO G, Ll[uuGu G. G d0d 00G O@u
2LGLLdQu Og|uO_dQu 2uu Ll[uu 8|gOGOg
2uGu 2uGddGd dOGd@O_Qd@ @Lu MdLu0
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OGG@u Mgu? OLLL LLLd8 8@
g0Lgugg|0 O g@ g|O Mgu? OgL LdOG
d|@QM L[ugGO dOgl0 M80OOgdGdu.
-: : -
- : -\:-
\ - : - -:
- -- -
(8gdG Ll[uuLLl8gOg Ol_g@) Ol80dOug MgL@
g|G|d@uGL@ O__|0 L_@ _L_d|_@, L__|0|@@ _O8
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OLd|_@,Qgg| 8gg0 g|Mgg|d|_G

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dOGd@O_OO OuG OGd|_du.
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2uGu Ol@LQ MO@LQdOu Ol_g@ 8L8|G G _guGO
G Ll[uuGu G OG LLl8|g@ Og0 MOu|l0
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O00g @dd0dgu g|Mgg|OGg_ Qgg|u |880uG



_guOOdGO |O0ML_@L GL[Ggud|Ol_u O@u
d@gg|0 GLg|dd|_. gG0gG,
-

:-
- -- -- ..
OlL0dud|_ du0g@LG,@d@LG @u, @dd0dOu
OlOuOlLL@uG GguOd| _guO00ggd| 20d
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OOG g _guOO8 8|g|LLd !
OG@ @dg@@ 80d[LdOG uuOd@d d@OMLG
GLg|dd|G_.

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20@u GgG@u. 2uGu Mdg|gg GddlG MOu|Gu
Mdg|LLdggG @@d@u,Q0uLlG 8O!
2 GOgg 8gOGdOu8 M8@, 2uGu @u|@ 2u
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O0|Ou ML_@O@u, @O0|Ou ML@u uQ 8gG
d0gg|G0G, MOu|G 2G Ll[[LgLL O008 M8@u 8G
M8G0 OG8 M80 Q@MdM@g@u 2uGu OgG@u
Lg|ddLLLg _gu |uug| OL@ O@O. gG0
Ogud @@ uLldOdG_ 8gOG M8@ O@Od
:-
:- - -
2uGu @u|88|__GL@ MOu|0@u @u|88|dGO @@d@u,
2uGu _O80 Mdg|LQMLO@d@ MOu|0@ dL_gg
GLG@ gd|d@u
- -^ -
- -: -
OOOuQd@ OOOuQ MOu|Gddd| 20du OlLLL_d|_Gg
gO@ MOu|GdOdOlL_ 2u Gd@ dOLLLlddL

6
6
L_d|_Gg,OOuQddOOuQ Gu0G gG@ 2u 20dud|
L[ugu Ol@d|_@U
-- -:-:-
O00 2ldgd@u 2uGu OLLG LLGgG
MOu|Gu |O0ML__gd @@d@uU
-:- -:-[ :- - - . .
OLL g@OG uGu 2uuGg LLggG OG @0Qu
@@d@u. @@ g@ 8GgGuG, OG@u u_ @[d8|u@uU
: :- ..
O@ g@OG|G Qgg|G @GO OG|G 8|gg|

- - - . . ..
uG@ Og|88gOg OLd|_Gg @GO _d|_@ uuG@;
GO@Olgud 00

:-- --
@@G|d@ 20du @ddddL0 uGu,@G|dGd 20du
_GguGuU
- - :- :-:
- - :-:- .. .
OOOuQd@ OOOuQ d0d[uG@ LLl8Gdgg0
u_ddLL_d|_Gg,OOuQddOOuQ, 2uGddd| @d@u
g|@L 2OLG@d@ gG@ M8g _guOlG _Ggu
@LOLL_d|_@U
- -: .
OOOuQd@ OOOuQ 2uGdd|0 uGu
|O0ML@d|_Gg,OOuQddOOuQ uGuG@ MOu|O8OGO
Ol_d|_@ ( gG0 OOuQddOOuQ _GgggOg
@LOlLL )
-- @OO@ _l[ddMddG Mug|du|0 @g|u @@udgu
@g|-dg|-@LO_Oud @u 2GOM_u OG@
O0O0__ d@OMG_ GLg|dd|G_G. OGGO @u|u
L0O Ggg|_@ @Lu MdLu0 gu[@ OlL@_8|G_

7
7
@OLOlL@ LMlGO_u ML@OuG_u GuLldOdG_u
u@ GOgg 8gOGdOug MgL@GOud!
@@GO @g| u|@g| @@0 @g0| OGg@ GOgg 8gg|[
OOG GOgg 8gG 8[u@u.
What is the Spiritual Benefit of this Book?

Introduction to Verse 6

In the last verse the Grudeva showed the type of aspirants who can read this
book and get benefitted. In other words he declares that he is going to make
one such Advaita Vdantic Work that even those students who are earnestly
thirst for Absolute Liberation but unfortunately do not know the Sanskrit
language in which all the Vedanta works are tightly packed in and hence are
not able to pusue the the vast Ocean of Vedantic Lore, can, read it, practice
it and ultimately Realise the Absolute Truth very easily. He is absolutely true
to his declarations. Every bit of his declarations has been cumulatively
translated into a exquisite majestic beautiful concrete strcture of Advaita
Vedanta Philosophy named Kaivalya Navaneetham.
In this verse-6 he, with his artistic skillful literary hand, carves an aesthetic
beautiful picture depicting an allegorical dynamic scene of how he created
and presented this Great Work to us. Indeed the metopheric literary painting
is very beautiful and quite appealing to our heart and brain.
The Vedanta is the Ocean of Milk. The Great Gurus of ancient lore gathered
the Milk in innumerable pots called the books on Vedanta. In view of their
greatness in numbers and in contents and in language, not ordinary souls like
kara can even approach near them much less to read and practice them.
Seeing the pathetic conditions of helpless souls like kara, the infinitely
merciful Gurumaharaj, Jagatguru Bhagavan Sri Thaandavaraaya Swamigal of
Nannilam of Tamilnadu, India took the blessed pain of boiling, cooling and
churning the milk-pots to get the Butter of Kaivalya, the Absolute
Liberation.
He meticulously succeeded in his Great and Stupendous Endeavour, the
beautiful and the majestic matchless creation of Advaita Vedantic-Repository
called Kaivalya Navaneetham. Indeed there is nothing in the world under the
Sun to repay him or show our gratitude. The only way to show our gratitude
is to sincerely study his Great Work, untauntly follow it till we reach the
Ultimate Goal, that this Great Torch of Kaivalyam Navaneetham lights upon.

6.In fact, the Great Vedanta is like an Ocean of Milk ( the Ocean
containing Upanishads,Bhagavat Geeta and Brahma Sutras with all



their complex, deep and difficult commentaries as Milk) Our great
Gurus of ancient lore have collected that Vedanta-Milk in their Pots of
Books and kept in store for our use.. I, after Boiling ( in the fire of
Guru-kripa) and Churning ( i.e. philosophically scrutinizing by my
intellect driven by the mighty power of Guru-kripa) those Vedanta-Milk,
extracted the Butter, the Essence of Vedanta, this Boook,called
KAIVALYA NAVANEETHAM, ,, , THE QUINTESSENCE OF
ABSOLUTENESS obtaining which ( (( (i.e. through which gaining the
Supreme Self-knowledge) the hunger (the illusory worldly relative
Sukha-Dukhas caused by the Ignorance) would be quashed altogether
(by the Supreme Self-knowledge); And, as such, will such hungerless-
person (i.e. he who is established in the Bliss of Absolute Self-
knowledge)ramble ( taking births and deaths) eating and for still eating
the mud of worldly pleasures? (No, never)
In other words,
The Ocean of Pure Milk
Is the Vedantas, the Philosophical Bulk
The Great Gurus of Vedantic Lore
Placed before us the Pots
Brimmed with the Pure Milk
That are heated and boiled hot
Cooled and churned with care
Taken out the Butter, the Kaivalyanavneetham
The Butter Food of Absoluteness
Placed before you all to eat
Eating it to your hearts content
Quenching fully the hunger and thirst
Will you be able to eat
The dirty filthy mud, the sense-objects?
[No, not at all
Oh, ,, , come along and rejoice!
And Ever be the Bliss Immortal !]

If we imagine Vedanta as an Ocean of Milk, then the Butter mingled in It is
the --, the Absolute Knowledge of Oneness of Braham and
Atman.Here the comparision is the Milk and the compared is the Vedanta. In
one instance the Sruti compares Vedantas to Butter and Vedas to Milk;in
another instance the Sruti compares the Universe to Milk and the Non-Dual
Brahaman or Atman to Butter or Ghee. Thus the Milk is a versatile example

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not only in Vedas and Vedantas but also, we think, in almost all literature of
the world. Thus,
:-:-[
- - :
[ - - [ :--[
-:- -- -
[ --- -- - -
That, from where the words along with mind return unapproached, is of the
Form of Absolute Bliss in this very Soul, the Jeeva; That realizing which the
wise becomes Absolutely Liberated is the Atman who is All-pervaded just like
ghee pervaded in the milk
In the second verse ,the Sruti twice repeats the phrase,
-- -
This means that [ ---- - - is ; that
means that the Knowledge of Non-Dual Absolute Brahman or the Knowledge of
Oneness of Brahman and Atman or the Knowledge of Absolute Advaita is
revealed to the whole Humanity of this world ONLY BY the UPANISHAD or
SRUTI not by anything else or by anybody else.
That is why the Inquiry into the Absoute Brahman or Atman or the Vedantic
Science or the Super Science or the Master Science is totally based on the
absolute Authority of Sruti-Yukti-Anubhava that leads one to the Absolute
Liberation from the torturing clutches of Samsara, the excruciating painful
experiences of the cycle of births and deaths.
Alright. How to realize That Absolute Truth revealed by the Upanishad?
-:- -- - |
That Absolute Truth is realized by the Inquiry into Absolute Atman coupled
with Thapasya. In another place the Sruti says that the Absolute Truth is
realized by
--- all practicing as one unit, at a time. This we will
explain in detail in the concluding part of this Book.
So, comparing both the statements of the Sruti and considering the practical
implication of both the statements we can equate

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to and : to -
Kaivalyam teaches nothing but these Atmavidya and Tapasya under the
authority of Sruti-Yukti-Anubhava.
By following the Holy Foot Path of Kaivalyam, under the able guidance of an
able Satguru, one realizes that He is none but the Non-dual Absolute Bliss Itself.
Thus being realized and satiated completely himself in Himself, would it be
possible for such one to eat the dirty filthy mud, the illusioned enjoyments of
the sense objects? thus asks the HolyAuthor.
For such one it is not possible but what about the sadhakas, the aspirants just
like me who have just started and are treading the Path slowly? Do they have to
eat the dirty filthy mud of sense objects till they reach the Goal?
No. There is no such athing as going on eating the mud till they reach the Goal.
You cannot do the both sadhana and eating the mud at the same time since both
are diametrically opposite to each other;they cannot go hand in hand, doing
Sadhana and fulfilling the desires of sense objects at the same time.Of what
kind of sadhanaare you doing while you are delving deep in the mud of sense
objects?
I mean,if the force of Prarabdha that makes me delve deep into the mud of sense
objects, does not allow me to do any sadhana, then how can I, avoiding the
eating the mud, get going on doing my sadhanas?
Your conception regarding sadhana and prarabdha seems to be quite vague
and wispy. If you have clearly understood the both, such a doubt would not
have arised in your mind.Prarabdha belongs to the domain of Karma on the
contrary Sadhana belongs to the domain of Knowledge.That is why the latter
is called Buddhi-Yoga. Negating the seen objects, gross and subtle, standing
aside as Witness of the seen objects including the Ahankarin, your local self,
is the Vedantic Sadhana; prarabddha, the Karma, belongs to this Ahankarin
not to You the Evelasting Witness. So the Prarabddha, the Karma cannot
interfere with the Sadhana, the Knowledge. The only thing that can interfere
with your Saddhana is the dangerous inadvertence, the heedlessness, the
absence of or wading out of attentiveness. And killing this inadvertence by
advertence is also the act of Buddhi and so it is nothing to do with your
prarabddha, the Karma, the Universal Law of Karma which exploits and
activates the activites and their results there of of Ahankarin, the body-
mind- intellect- equipment. You can simply, without involving in its
activities and results, observe or watch the activities of this equipment,so,
you are above or beyond this equipment. This means that You are Witnessing
the activities of this equipment called Local self or simply as Sri

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Viswopanishad puts it as, Ahankarin. Therefore I am not this Ahankarin;
I am the Witness of this Local self Ahankarin who is acting according to
Prarabddha;I am nothing to do with this Ahankarin and with his Prarabdha
cum activities and their results there of. I am Changeless Witness, the
Everlasting, the All-pervading Atman, Sachidandanda, Existence-
Knowledge-Bliss-Absolute ----thinking or remembering or BEING like this,
under the Authority of Sruti-Yukti-Anubhava is Suddha Jnana, Pure
Knowledge and NOT PRARABDDHA KARMA OR ANY OTHER
KARAMA; Knowledge cannot even be touched by any karma much less to
speak of its influencing over the former. Ever Being like this is the
Emancipation, the Absolute Liberation and intermittently Being like this is
called Sadhana,Spiritual Practice; this intermittence will be ceased when you
get out of your Nirvikalpa Samadhi, which is gained, in the long run, through
Satguru Krupa, through Sadhana, through the Jnana Sadhana of Sakshi
Bhava as shown by Srutis including Sri Viswopanishad.
So dear aspirent do not be deceived yourself by this Maya of this confusion.
Please be on Alert! Please be on Guard!!As visualized in the Holy Form of
Bhagavan Sri Thakshinamurthi, the Adi Satguru, trampling the vismruti,
the inadvertence, the only killer-enemy of your Sadhana, do your Sadhana,
undaunted and ever non-stop.
When you are practicing the Sakshi Bhava, the easiest Vedantic Sadhana,
graced by Sri Viswopanishad under the authority of Sruti-Yukti-
Anubhava,day by day, slowly slowly, you will begin to observe yourself that
you would be affected less and less by the onslaughts of external affairs and
circumstances; this means that you are slowly slowly disillusioned from the
clutches of illusioning Maya.
: -[ : -
- - [ -\ . . .
By this inadvertence, -forgetting the inner practice of Sakshi Bhava, the
Vedantic Sadhana, -the dogging of sorrows and suffocations of personal life
increases to the height of mountains and cliffs. But on the contrary,by killing
this inadvertence and practicing Sakshi Bhava undauntly and sincerely, all the
mental ailments are totally annihilated like mist of fog is annihilated by the
dazzling light of the Sun
Athus spake Bhagavan Sri VasiShta Maharishi.Such is the great danger of
inadvertence and such is the grandeur of Sakshi Bhava, the Ultimate
Vedantic Sadhana!
Following the above verse , Bhagavan Vasishta, further in two verses,
teaches the practicability and the practical implication of Sakshi Bhava thus:

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You must inwardly alert and on any account you must not off-tracked from
SakshiBhava;but this does not mean that you should shun away or eschew
away all the wordly affairs and worldly interactions which are all being
activated and going on by the super power of prarabddha which cannot be
and need not be avoided.These will not even to the least be able to shake you,
you will not be shaken even by the greatest tsunami or typhoon on the Earth,
if, only if, you are stead fast inwardly in establishing in Sakshi
Bhava;otherwise you will be doomed, no matter how great your outward
personality is.
And this is the teachings of all Srutis and Mahatmas in this repect.
Alright. Tracking-off the Sakshi Bhava and at the same time tracking-on the
never-ending course of sense-objects is called inadvertence, the only
deadly killer of the Vedantic Sadhana, SakshiBhava.Am I correct?
You are absoultely correct.Not only in Vedantic Sadhana, but in any spiritual
sadhana in the world, this inadvertence is the deadliest killer enemy of any
sadhana of any kind and degree. That is why all the mahatmas whether in
Dwaita or in VisiShtaadvaita or in Advaita earlnestly with all humility pray
for the protection from the deadly poinous eye-spray of the deadliest
poisnous snake called invertence.
Alright in what way this dangerous sanake crawls and sneaks into our
Sadhana, how it furtively robs us and what would be the end result?
For your question Bhagavan Himself answers in B.G.thus:

-: : -
- : -\:-
\ - : - -:
- -- -
The pilferage of your Sakshi Bhava by the inadvertence starts from the very
simple thought stream of sense-objects. The Bhagavan says,
When an aspirant gives way to emerging of thought streams of sense
objects, then attachment toward those sense objects slowly sneaks in; out of
the strengthened attachment there creeps in the desire with strong force of
temptation to enjoy those sense objects; out of this vehement desire the
dreadful anger is sparked; the dense smoke of sparked anger takes the form
of dense delusion; this dense delusion creates the inadvertence or the
forgetting of or unmindfulness of Sakshi Bhava; this invertency totally
annihilates the stanch memory of the Real Self ; this memory loss of the Real

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Self is tantamount to total annihilation of your own self or in otherwords to
complete suicide, to self-destruction
In the next two slokas Sri Bhagavan teaches as exactly as Bhagavan
Vasishta teaches, that we have seen earlier.
That is why the Srutis and the great Teachers of all times severly warns of
this most dangerous deadly poinous snake called the inadvertence
When you are off your guard, the moment you entertain the heedlessness in
Sakshi Bhava or Brahma Vichara by entertaining the tempting thought waves
of sense objects,the deadly snake creeps in and starts biting you if you dont
revert your attention immediately toward Sakshi Bhava; then you will be
slowly swooned and finally collapsed.This attentively reverting your
attention toward Sakhi Bhava is called Abhyasa or the Sadhana or the
Spiritual Practice and nothing else; all other thigs gross or subtle are simple
helpers, thats all.
Why this be so?
Because hundreds of billions of births the impression of illusion of seeking,
explicitely finding no other way, enjoyments in sense objects has been
strongly crystalised to such a degree that it seems next to impossible, on its
own ground, to be got rid of its onslaughts called temptations.
Only when you are entering in the Blessed Domain of Vedanta, the Master
Science, by self-inquiry, under the able guidance of Satguru,you
intellectually understand that all the glided phenomina of this world are mere
illusions, posing as if real and giving real happiness but in reality they are
giving only sorrows and pains and that the real happiness abides only in your
own Real Self and nowhere else and as a result starts practicing staying in
your own Self, the Everlastig Witness.
Now only you are accepting the great advice of Jagatguru,
- :-
- -- -- ..
Shunning away the dirty filthy thoughts of non-Self, the thought waves of
sense objects which are the route cause of all the sufferings, think of your
Real Self which is of the Form of Bliss Itself and which is the primary cause
of Absolute Liberation from the clutches of Samsara, the ever torturing
pain-prone cycles of births and deaths

Illusion of the mind is Bondage; experiencing the pain and pleasure of the
world.
Disillusioning the mind is Sadhana;, the SakhiBhaava, the Brahma Vichara,
the Jnana Sadhana.

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Disillusioned mind is the Absoute Liberation or Emancipation, in other
words, the minds Transcendental Establishment in Sakshi alone or in the
Non-Dual Brahman or Atman alone is the Emancipation or the Absolute
Liberation.Thus the Absolute Science, the Vedanta teaches that the Bondage
and the Liberation are only in the domain of the mind and the Absolute Truth
or the ] Sattaamatra Non-Dual Brahman or Atman is beyond
theBondage and the Liberation of the Mind and hence the declaration of the
Sruti,
:-:-[
Figuratively speeaking, the mind alone lost ( forgot) its own Proerty, the
Liberation and hence the mind alone has to strive hard to get its own
Liberation and nobody else.
If thus the mind is established in the inward Self, the Sakshi, the Ever
Transcendental Biliss Itself, the seemingly on going turmoils of the outer
world cannot touch it; the mind, as it were, remains as cool as the Himalayan
top.
Why seemingly on going turmaoils of the outer world?
Because the ever established Truth is : How your own mind, so your own
world
Naturally, therefore, if your mind is cool so will be the outer world with
respect to you, but, for others the world may appear with full of turmoils; that
is why the phrase, seemingly on going tormoil of the world;here the
tormoils is the Prarabddha with respect to others view not to his own view;in
his own view, the world is so cool that there is nothing to bother or shake
him.We can anchor your attention towards the such words of Sruti, Smrutis
etc that staunchly establish the above Truth. Thus,
:-
:- - -
- -^ -
- -: -
The world is cool for those who are cool ( absolutely desireless ) inwardly; for
those who are inwardly baked and burned down by the desires of the worldly
objects and objectives, the outer world appears as if it is being burnt by
forestfires.
Oh! Munivarya! Inwardly how much amount of outward world is rejected by
indifference, so much amount of eshtablishing in the Real Self is gained.

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-- -:-:-
-:- -:-[ :- - - . .
For the whole beings of the world, what ever created inwardly is created
outwardly as well.
What is the mind, so is the being this the Ssecret of the Eternal Truth.
: :- ..
What is the mind, so is its Goal or Destination
- - - . . ..
Everything, gross or subtle, takes place exactly in occordance with the decision
of the mind and not otherwise.
:-- --
For the Ignorant the world is full of sorrows and griefs, but, for the Jnani, the
Wiseman, the world is full of Bliss.
- - :- :-:
- - :-:- .. .
How much the ego is forgotten or negated, so much the inward vision is
focalized and as a result so much amount of Inward-bliss is incremented.
- -: .
How much depth the mind is established inwardly ( in the inner Self, Sakshi)
so much amount of outwardly- driving- impression of the mind is thwarted.



@G|,@g Ll[gg|G |O_Q dOlG gu dOll0 @@0
OLLL L@ddLLL_ _ddLL_u OGLOg Olud@d|G_.
M8d|GG_GG OGg gGOu g@Ou OlOG@__|0 @Og0
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M80@Old@u gO@ O@@Old@u 8Gd| 8_@@OlOG
OM0d|8 M80@u OGd @_|LLlg@8 M80@d|G_. @g|0

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8|O@u _u gG@ O@u gg@O@u GLg|ddLL@d|_@.


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g ~ g@LOG,u|LLOG OGGO @@gG _lGG
L[uML@ud| [MG.
dggG ~ the Creator, the Almighty God, 20@
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@OOlO_OGGgG 8_@@ OOl0 O@ Mu@@Gg dOd
@0u L8Lg0du MLG@g0d| @dg|lOG u|LLOG.

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_8@ GOuOlgGG0 uO@ g@ugGG0
L8Lg0du MLG_ LOL u u u uGL0 Og GL0 Og GL0 Og GL0 Og
Gg8|dG @gu @G gdOd0 MLG@u GG_.


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gG@ 8_@@gG|G g|@LML [M Gg8|d OGLg_d|O
GO0dGL8 @@gG OG_.
LL0u ~ @0|G 2L LlQ,L@LQ.

gg@O Oluddu ~ MuLML@uOluddu gO@,20@,
8OG,8G,_Gu,L[Ll[uuu,uO OlgOg Lgu,@dg|
@O__|G 2MOuG @MML@u @, @O__|G|OLG
Olu0@u 8uLgu,MgLQ @, Lgu @, @dg| @
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2uugg|0 2M[OOd@u 8gG Oludd@u @ggg@O
Oluddgg|0 L0@u

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@MMl@ OGGO g|0 8Ggd0du O@O@ @0GL O_O_
8@g|-dg|-@LO( udGdgOL@u gG@uG @LOu)
LLOLl0 Oludd|gMgu| OOLL@ 8GgdMgu|g0_u.

8Gd| 8_@@LdOG|G GL[@L LGG @@0, G MO@u
d@OlG O@u 2MOuO 2Mgg| Ll[gOg |O_Q
M8d|G_ @dg@@ LdOG @gMLO[ Ou|du.


The Build of the Book

This verse-7 is the concluding verse of the section Paayiram,the
Quintessence of the whole book Kaivalya Navaneetham.In this verse, while
the Master explicitly expresses the build and parts of the Book, he implicitly
expresses his profound humility,nay,the profound truth, the profound actual
fact that this great work of writing the Advaita Vedanta Book has been
commenced and will be completed successfully for the divine benefit of the
whole Human-race that tread the Royal Path that leads directly to the
Kingdom of God, the Self-realization, not by his power but by the Mighty
Power and Grace of his Satguru who is none other than God Mukuntha,the
Almighty Himself;



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Verse-7.
Hailing Sri Venkateswara,Sri Mukuntha,the Ever Liberated One who
is the Creator of this Universe, the Overlord, the Almighty and my Great
Master, the Satguru Bhagavan, I begin to tell the KAIVALYA
NAVNEETHAM, dividing into two parts as 1.the Part of Dialectic
Deliberations on the Absolute Truth and 2. the Part of Clearing
Doubts
In other words,




Oh! The Emancipation Embodiment!
Oh! Venkatesa! Mukuntha!
Oh! Venkatesamukuntha!
Thou art the Great Performer,
The Doer of all
-The Creator the Protecor the Destroyer -
Thou art my Great Satguru
The Great Emancipator of my Soul
Thou art the Great Inner Writer
I am the outer instrument
This instrument prostrates
At your Lotus Feet
Prostrating at yourLotus Feet
Starts writing this Great Book,
Kaivalya Navaneetham
In two Padalams, the Chapters
The ThatvaVilakkam,
The Dialectic Deliberations
On Absolute Truth and
Sandheham Thezhithal,
The Clearing Doubts
Hail again and agai to Thy Lotus Feet

Mu = Mukti, the Emancipation
Ku = Jnana, the Absolute Knowledge or the Wisdom of Absolute Truth.
Tha = the Besower.
Therefore Mukuntha means the Bestower of Mukti to Jnanis and the
Bestower of Jnana to His Bhaktas.

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Our Great Gurus accept both Sri Adi Narayana and Adi Thakshinamurthi as
the Adi Jagarguru. This means that Both are the One and the Same God the
Almighty,eradicating any difference that incloses the minds of the Bhaktas or
Divotees of Both and establishing the Unity, the One God, the One Almighty
God according to the Srutis Dictum, : [ :......which is
already explained.
Also, it is worth noted that in the first Verse, the Holy Author adorned
Bhagavan Siva and in this concluding verse of Payiram, Bhagavan Sri
Narayana, the Holy name of his Satguru, in the name of Venkatesamukuntha
is adorned.So it is virtually established that
Worshipping God = Sakshi = Siva = Brahman = Atman = Narayana =
Satguru.So basically there is no difference in the conception of God-
Consciousness; the difference is in the concept of adjuncts only. And this is
the Great Vedanta.


In the innermost recess of a Jnani,there is no Ego and its attributes the
Doership and the Enjoyership or its offspring the I and Mine. He, being
established in the Transcendental Realm of Absoluteness, the Supreme Self,
the Brahman, is only the ever shining never changing everlasting Witness.
Thus, the Ego-centric Individuality being absolutely absent in a Jnani, there
is only null existence of any Doership or Enjoyership.
If it is so, who is the doer and the enjoyer in a Jnani?
Your question is irrelevant in as much as we have told you that there is null
individuality in a Jnani.
No. It is quite obvious that anybody can observe that, not even as much as
but much more activities inward and outward are being done by a Jnani, than
that we can observe in an ordinary Egocentric Individual; how can you
explain that?
It is nothing but the Mighty Prarabddha that is doing all those activities.
Again Prarabddha is nothing but the Mighty Power of the Lord, Almighty. In
other words, the Lord Almighty Himself executing the entire range of
activities, inward or outward, observed or found in a Jnani.
If there is any trace of Doership or Enjoyership lingering in an individual,
then how can he said to be a Jnani? He is not a Jnani,the Jeevanmukta,the
Liberated while living, but an ordinary Jeeva bound by the laws of karma, the
Samsara,the painful cycle of births and deaths endlessly suffering the torture
of worldliness.


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Such being the truth,Bhagavan Sri Thaandavaraaya Swamigal being a Great
Jnani and as such, the Ego, or the Individuality, or the Doership or the
Enjoyership or the I and Mine being totally absent, the Great Divine Work,
the Kaivalya Navaneetham has been commenced and will be completed
successfully by the Almighty Himself through the fit instrument in all
respects named Bhagavan Sri Thaandavaraaya Swami, for the divine benefit
of all the sincere and ardent aspirants who thirst for successfully treading the
Ultimate Divine Path of Advaita Vedanta.

If it is so, then what is the meaning of the Jnanis statements like, I am
doing, I am enjoying. I am thinking this is mine, etc etc?

Please listen!
\: [ :
- [ : .
The moment one realizes both the Higher and the Lower, the knot of his
heart becomes untied; all doubts are cleared; and all his karmas are also
consumed or destroyed

This is the answer for your question in all respects. Anyhow please listen!
With respect to Jnani,as we have explained earlier, as there is nil
Individuality, instead, only the Jnana,the Absolute Knowledge ,the
- the Realization the Changeless Witness, is shining within
the Pure Satva Part of the mind, it is indeed the Almighty Himself, but with
respect to others, it is, as explained by our Vedantic Masters, the burnt down
Ego, the temporary adjunct, the RajasTamasPart of the mind, that exists till
the end of the Prarabddha and in which the Knowledge of the Supreme Self
is being reflected, like the transient existence of the cloud of the smoke that
is still appearing but temporarily, even after the quelling of the fire, the Ego,
the original source of the transient smoke, the Prarabddha.Absolutely as there
is no Ego or Individuality and as such there is no Doer or Enjoyer, with
respect to Jnani, there is no Prarabddha karma as well; that is why the
Sriti very very clearly says,
- [.. His all karmas also consumed or destroyed
[ which implies plural, and not dual, in number as per
Sanskrit syntax, means all the three karmas, the Sanjita, the Aakaamya and
the Prarabddha,the details of which will be explained later.

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And one more thing: Prarabddha is truly valid only where is the experience
I experience sukhadukha,the pain and pleasure In Jnani, the I, the Ego
being absent, there is no such experience at all. Then why do you bother
about Jnanis Prarabddha, while, for whose existence or non-existence there
is nobody else to bother?











@u
OdO0 O gu
L@g| gG@
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8gG 8@LLu, G@ 8gG0du:

8g|g@g g@O@ O@GO @ 8gGu. GOgg 8|gg| O@u
8OG@gg|O8 8g|g@g g@u G@ 8gG0dgd@ 8gG
8@LLu OG@ ML.
@@0 g@ |O_OG @@OuG @_g| @0 OGLg|OG
OLGL@u dOGgg|0 OOgGg @@O0d d_@ O[GOM_u.
@@d@u M_d@uG ML GduOlLg|0 MgLdgdGd,
gOOgu 00g Ll_ gg@O, d@g@d dMLG0dgdGd,

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8|dd0G gdd OlOg0dgdGd, ML @0ddM @0dd|
dOlOgd @_|LQdgdGd, gLL _dgdGd,
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@@0 Mug|ug@u 2M@u@ @g|-dg|-@LO _g[gg|0
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\: [ :
- [ - : .
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@OOOu Og|dOu g|g@ @gg @[8gOg OLL
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LGL_gg| uGudud| Og|dOu g|g@, gG u_g|0
@gg Muggg@O 2MOd| gG @[88|gOgL ML_L

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LGL_ggOl0O0MG_0 @ G Ll[uuu O@u 2G
gG@MOO, gG|gO@GgOg g|g@ G Olg@OG _|Ou|
O@u gG|g@O 2MOO, d0d[g gLOL 2MLdd|,
dOldd|L LlG GdL 00@ MO@LQg g @u G0Lgg @u
Og@8 8uL0dd| QdgOl@LLd@g|l0 GLL_ @Ol_u
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@g0d| 8gg|[0dgu.
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_Lg@u d00gOdgd@ @GOu0, d00gGLdGu
00Odu 00Odu ..... OGM_00u L8M80O
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gG0 @@O0dd_@u gLL__ QMMlOGduG
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d__@u 8, @@ @G@u Oddu0 gG|dd d__@u 8
OLLdd__@u @_g|uGd GOM_u O@u gG[ @0L8|
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O8@g|O0l@u OlL @_8|G_ SINCERE _dd d_@O@0du,
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8|gg|d| 8OG@gg| ML@O@ |88u.
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OlOdd|G_




. |gg| |gg|0du |MMMg OlGOdu
ugg| @dL[0du O@GLd0du|0 |[O8
8gg|u 2O[ddGOM_u 8u-_g| OG@ _@LLu
@gg|O Ol@uQu|8O8 Mug|O 8gGu @GGd
(I) OlGOdu:- |O0GOgu gO@ Ll[uuu 8gg|u
|O0__OOdOuu gO@ dMLL_u @dg u|g OG
_@ GO@Llg@ Mgu|Od _|@Mdugu,

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|88lg@dMdugu ___@OL L@gg_|Od| GL[_|Q
OGLL_u OlGOd@u,
- -
: - :
--- :
:- -- - : .


(2) OO[dd|u:- @OLLLLLgd Olu0@u G|gg|uG,
2L0@g0| @OQ0d|G dGLd0du|@u, G|gg|uG
L[G0dMuGLL_u OddG0d0du|G dGLd0du|@u gO@
dML@u GdLL@uG O00 G|gg| GLdL ML@udu|@u
(@OOM00u d0d[gOg @@GgOg
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@O__OO u_@u |O0__OO, @ddgg|0 @LOO gG0
O__|0) ddOd OlLOLl0GL0 _O8__gGOuu,
--- -
- - - [ .
- [ -^-:
---[ - .

(3) 8uu @g0| _@ 8uLg@:- 8uu @g0| _@,M80O0dgu
u_@u
(4) @@LggOu:- Ol_gO0GOLOdu (20d
d@dd0du|0|@@ O@uGLGg |O0GOl_gO0 GOM_u
O@u g Ol[ GOLOdu) _d| @GGd 2MOuG(gOOg
GOgg) g|dd@GOdd _ggdd 8gG0du OG@
M80@O 8GG_ .
gO@ d0d[u @g0 gO@ OlgOg OOG d[M
Ggdu @g0 @0uG 2L0 OO[ 2uu gOudu OGg@u
@@Ggg0 d_LOG M8LLLLOO. @ggudOug
gG@OL 2MOuG MuOOO 2M@MdM_

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I0
@ggOudu|G@u Ol_L_Og_@L ML@GOLOd Mdugg0
O@GO @ @@LggOu OGLL_u.
gO@ @@LOl@OL 2ugMQ OLL @@d@u OG|0,
G_! @LdL0d| L[uML@Gu! OGd@ OLGL@gG
OLLggG @g8 8u8[g gOul0|@@ Ol_gO0 d|OLd@GuU
O@u gMl Ol_gO0g gdgGg_ @g@d MdM@d@u
-- - --
-- - .
-- [ : -
:- .
8uu @g|0| _@u G8@ g@ 8gGud OMMLL_d|_@

uG|gd@ __O@ _|OlG @gMgu|g Ou88|
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8gG@Ol0,
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MuLML@u dML@ _|Q
O@u Mu_|Od,@Gud gu|O@
@OOlGOdu @@ uOl0 @OLOlL@ g@O0
M80L_uGL@ u__ 8gG0dMu00u gud
OgOu,@OQ0@u OgQu O00u g0dMOMMg
@dduudg GgG@u,GgG_GO @O__|G|G@u Ol_LL_
|_d,Ou g LML_| gO0l0 O gg0 OgggLOlL_
Ol_gO0ML_ OOOuQ gOl[u dL_OG[ OOuQ
gOl[uGOl_gO0GOLOd GgG@u,GgG_GO 8_@@
GgG@O,GgG_GO Ol_gO0 ML@d|_

ugg| ~ @OLLLLL OG_.@_|LQ OGGMOG|0 dOl 163-GL
O00O__|_@u Gu0( the Topmost) G0du 8gg|G0dMuG@u
Ll[uuG0du g|0 _O8OOg@ Og OLgOdu 0GdG
@dg|u OLd|_du,dgG0du GLdgg|_dd@ OGGO
@OOl[M_ G0d0dOuu Ol0ddGO ugg| OG_
@g G@ 8gG0dgu @gg|O Ol@uQu @8O8 OGLL_u
Ol_gO0 GOLOd OGLL_u @@LggOu u__ @G@

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8gG0du|G OlOuQ OG0u 00@ @@Lg@Ou
OLQ__0 u__ OGg@ 8gG0dgu O@ G8@ @gg|d@
@L_8 M80@u. @LL @@OOdl@u @@Lg@Ou
GOgggg|0 @dd|g@Ou ML@d|_@. @gG0gG LlGG0,
@g__u| ( @gg| GOLOd 00@ ug Muggg@OgOg
2M[GOM_u O@u ML@ GOLOd) d|OLLL@GO O@ggu
Oug-d0G @g0_u| OdOg0 @gg|u OdOggGuU
OGL
8. @g G@ 8gGu g@O_@ OLL OLQ@d|_@?
gGd@L Ll[[LgO8ud O@ Ouu Mgg|0|@u
OgdOdl@u-gO@ OM _8[u gugg|0- GOuu
@Ouu @@gg0@u, gOgg|G@u, 2MOuG dLQu
Ldg|@u @g G@u g@O_@ OgOLQ@u OGd|_
@dg@@ 80d[LdOG:
-[ -^-
- .

KAIVALYA NAVANEETHAM


PART ONE

THATVAVILAKKAPPADALAM


DIALECTIC DELIBERATIONS ON THE ABSOLUTE TRUTH

(THE ADVAITA VEDANTA)

Introduction for verse-8
Heretofore, upto the end of the verse-7, the humble and graceful
adoration of the Lord Almighty and the Satguru,who is the true embodiment
of the Lord Almighty Himself, who is none other than the Lord Almighty,

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and the short description of the Supreme Theme or the Quint Essence or the
complete Scope of the Supreme Theme, expressed in the whole body of this
book called Kaivalya Navaneetham are expressively analytically and clearly
depicted.
Now from the verse-8, the Holy Author, Jagatguru Bhagavan Sri
Thandavaraya Swamigal starts giving the Dilectic Deliberations on the
Absolute Truth. The Ultimate Goal of the Human Existence is to Realizie the
Ultimate Truth.
In order to try it out to get anything in the world, there must certainly be
certain proper instruments without which the unique mission would be
otherwise impossible and there is, therefore, no exception for this Unique
Ultimate Vedantic Mission, the Realization of Absolute Oneness.This verse
supplies those unique instruments.
What is meant by the Sanskrit term Sandhanaas with respect to Vedanta?
The inner instruments or the inner qualifications with the help of which the
Absolute Liberation is obtained or gained are called Sadhanaas. Thus there
are four essential internal instruments that are most necessarily required to
attain the Ultimatum of Vedanta, without which one cannot even think of
treading the Vedantic Path.One who, rightly and accurately manipulating the
four Sadhanas, is treading the Vedantic Path sincerely is called Sadhaka or
the Aspirent.
The Sadhaka or the reader of this book must always bear in his or her mind
that:
Kaivalya Navaneetham is purely an Anupoodhi Nool which means that it is
an unique book that deals with and deliberates on the practical or the
Applied Pragmatic Ultimate Vedantic Philosophy that directly places the true
Vedantic Sadhaka face to face with the Ultimate Truth.Naturally, therefore,
you will not find anywhere in the body of this Holy Book, any hair-splitting
philosophical arquementations, any puzzling philosophical zigzags, any
nonending philosophical confrontations with other philosophical schools, any
non-practical useless sentimental literary ulogies or laudations or anything
that puts even a slightest obstacle on the path of Applied Absolute Vedanta.

Verse-8.
There are FOUR SAADHANAs or FOUR INNER INSTRUMENTS,
FOUR ESSENTIAL INNER QUALIFICATIONS, FOUR
CHARECTERISTICS or FOUR INNER MUST-HAVES to be present
in the personality of Advaita Vedantic Aspirants. They are,


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1.the Viveka,the Discriminating Power of the intellect to distinguish
between Nithya,the Eternal and the Anithya,theTranscient

2. the Desirelessness in Earthly and Heavenly Enjoyments

3. One Group of, or One Unit of, Sama etc, ie controlling the senses etc,
Six Qualifications

4.Ardent Zeal for gaining Absolute Liberation,
the Attainment of the True Knowledge of the Absolute Truth thereby
Transcending worldly pleasure and pain and establishing in the
Absoluteness, the Supreme Self, the Supreme State of Jeevanmukta.
In other words,


The inner Liberation for
The required Must Haves are four
The four Sadhanas, the Instruements four
Not external but Internal sure
The Discreminating power of the Intellect
That Dishtinguishes the Eternal and the Transcient
The Disirelessness of the Mind
That kicks away the both
The Heavenly and the Earthly enjoyments
The third is the Single Folder
That contains the Six Spitual Assets
The fourth is the Inquenchable Thirst
Quenchable only by the Liberation Absolute
Named Mumushutva
The Ardent Zeel for the Liberation Absolute

These are the four essential inner qualities, primarily required to successfully
tread the Supreme Path of Vedanta to reach the Ultimate Destination of
Human Existence, the Self-realization, the Non-dual, without a Second, Self-
realization.
We have highlighted the word inner in order to brush aside any
misconception of any requirement of outward instruments. As we have
already explained, the Bondage belongs to the inner mind and the
Liberation also belongs to the inner mind and therefore only inner
instruements are required to exploit them efficiently and effectively to gain

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the required inner Liberation.That is why the Great Vedanta, the Master
Science warrants no external elements like caste creed color sect religion
belief etc and declares that its only requirement is this one holy inner bundle
of Four Sadhanas, the Four Required Inner Qualifications or Inner
Instruments.
For the sake of clear understanding let us take one by one with short note of
explanation.
1.The first and the foremost is The Viveka
The fully developed intellectual capacity or power of Discremination, that
can sharply and unambiguously distinguish, under the authority of Sruti-
Yukti-Anubhava, between the Eternal and the Transcient is called the
Veveka or simply The Discreminating Power of the Intellect.
What is the Eternal or Nithya? The Absolute Form of Atman or Brahman is
the Eternal or Nithya? Then what is the Trascient or the Anithya? All that are
seen by you, including your body mind intellect etc are all Anithya or the
Transcient
Thus Acharya Bhagavan Sankara teaches:
- -
: - :
--- :
:- -- - : .
The Absolute form of Atman or Brahman is Nithyam and anything, gross
or subtle, that is seen is called Anithyam- this unanmbigous Determination of
the Absolute Entity or the Simple Being is called - : the Clear
Discremination
Or in other words,
Brahman is Satyam, Real and the World is Mitya, Illusory- this kind of
Staunce or Determination is called Nitya-Anithya-Vasthu-Viveka:, the
Discremination between the Eternal and the Transcient
Thus first you must have such an excellent fully developed intellectual
capacity or power that can, when you dedicate yourself to the Inquiry into the
Nature of Brahman, under the authority of Sruti-Yukti-Anubhava under the
able guidance of an able Satguru, sharply and unambiguously discriminate
and determine the Real Nature of Brahman or Atman and the Illusory nature
of the seen world including your body-mind-intellect-equipment,the local
self, the Ahankarin.
Why fully developed?

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Because the half-baked or the unbaked intellect is utter usless for this Super
Scientific Master Enquiry. The half-baked is more dangerous than the
unbaked. The unbaked is rather harmless to some extent while the half-baked
is the most dangerous that betrays and spoils not only itself but also the those
that come into contact with that!The ego of the half-baked bulges to the size
of a mounten peak and the pride swells to the size of an elephants belly. But
not knowing all these diseases, the diseases that blind his inner eyes and
slowly kill his inner self , the half-baked thinks that he has achieved
everything and in the clouds of superior to all. Thus fooling himself and
befooling other blinds also begins to teach them and becomes the Great
Blind Guru of the Era! Thus the half-baked blind with all his blinds
performs his group dance of every kind and finally, dancing and dancing, the
blind-dancing-group falls into the abysmal depth of the Hell never to uprise
again! The Sruti very clearly shows the real nature of this half-baked thus:
- [ : : -:
: :- - :--:

[ :- [ :-- :
-[ :- - -: :-
Even though they are in the centre of dense ignorance , they boast
themselves as great intellecuals and as great learned wisemen.These boasting
fools tortured by innumerable dogging pains and grieves, vainly go around
the world, like the blind leading the blinds ( finally falling into the ditch the
Hell ) Here the blind is their own ignorance of Self. We can also interpret
the sentence as These boasting imbiceles lead other such fools to miseries
just as the blind leads other blinds to fall into the ditch-pit
Notwithstanding their nature is full of idocracy, yet these half-wit children
boast themselves as Kruthaarthaas i.e think themselves that they have done
what one aught to have done i.e think that they have achieved the Ultimate
Goal of Human Life.
Thses fools do not know the doctrine of Karma, the secret Laws of
Actions, and hence severely beaten by their own scorching desires fall from
this highest position of Human Life (and take the lower births)

Such is the nature of half-baked fools. Please ever be on guard!
Then how to escape from this kind of self-deceptions?
Very difficult indeed! That is why the necessasity of a proper guidance of an
able Satguru is warranted by Vedanta.His gracious company and guidance
only can save from such dangerous self-deceptions.The difficulty is, in that

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case,you will not at all aware of being inflicted by these diseases like an
insane person who does not aware of his mental disease, much less to take
effort to cure himself.The half-baked may go even to that extent of saying
Guru is not at all necessary, not knowing the paradox of being he himself
becoming the Guru who declares, Guru is not necessary, tantamount to an
insane person saying, No doctor is necessary to cure anybodys own mental
disease. If a strong insane person cures himself without a doctor, then the
aspirants can also cure himself from his disease of Samsara without a Guru.
If a child becomes a Great Scientist without any guidance of a teacher and
relevant text books, then the child of Atmic relm also can realise without the
guidance of a Guru and the relevant Text books. If an abondened child in a
junkle becomes, by its own efforts, a full-fledged scientist, then an aspirant
can also become, by his own efforts, a full-fledged Vedantic Scentist.

Then how can I know that I have fully-developed or developing intellectual
capacity or power?
The scale is the Vairakya in you.By keenly observing the illusiory and
inconsistent nature or the deceptive and discrepant nature of the enjoyments
of the sense objects or of the elements of the world, developing desireless
inwardly is called Developing Vairagya. So, the development or the depth
of Vairagya, Desirelessness is directly proportional to the development or
depth of your Viveka, the Discreminating Intellectual Capacity or
Power.And, as such, if you find in yourself that you have developed
complete desirelessness, the desirelessness that wants nothing either in this
world or in any Heavan, in your mind, then, you can doubtlessly confirm
that you have fully-developed intellectual discreminating capacity or power.
In this condition or status of your mind, discovering nothing but sorrows and
griefs in this world and also discovering no abiding peace or happiness in any
corner of this world, you will feel developing some sort of restlessness in
your inner self which painfully feels as if some burnig charcoal has been
placed on your head.This sort of unusual mental torture is, not the torture of
Samsara, but it is the good sign of developing Mumushutva, the Earnest thirst
for Absolute Liberation from the never ending clutches of Samsara, the never
ending pain of births and deaths.
Apart from this Mumukshutva, what would be the mental by-products of
developed or developing Viveka and Vairagya?
There are innumerable mental goodies and dainties that you will taste and
enjoy while you are sincerely developing this twin inner powers. For
example now only you will really see and feel the dirthy filthy unhealthy
barbaric nature of non-veg food-items!Now only you will feel the blessed

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strength of speaking truth only. Now only you will see the six Atmic Assets
that we will discuss later embracing you warmly.As a matter of fact, now
only see the utter uselessness of Kaanchana, the accumulation of wealth and
money. Now only you will see the utter deceptive and pain-ending nature of
enjoyments of sensual and sensous objects of this world. In short you will be
in the seventh heaven when you observe inwardly the earnestly seeked
abiding peace approaching you slowly slowly in so far as you deepening your
Vedantic Sadhana,the Sakshi Bhava


2. The second required Inward acharacteristic of the mind is Vairagya

As we have discussed earlier under Veveka, the mighty power of Vairagya
is developed in so far as you develop equally the mighty power of Viveka.
The both hand in hand developing other necessary inner qualities like the six
Atmic Assets, lead the Vedantic aspirant to the height of the Great Vedantic
Summit, the Ultimate Goal of Human-lif-Journey, the Summum Bonum of
all Spiritual Sadhana, the Self-Realisation, the Realisation of Being the Non-
Dual Brahman or Atman, the Face to Face Realisation of Oness of Non-Dula
Brahman or Atman.Such is the paramount importance of this Twin Mighty
Inner Powers which are the singularly unique Twin Powers that the Race of
the Human-being alone can gain and by the bye such is the Greatness and
Uniqueness of Human-Race! If you dont develop or if you atleast endeavour
to develop these two, then Vedanta declares that you are not a human being
but you are the beast in the form of a human being! Please dont take this
negatively as chiding you severely but you should take it positively as severe
warning in the merciful gracious intention of not to waste your human birth
which is not so easy to get!
We must note that while Viveka belongs to the region of Pure Intelledt,
analytically, the Vairagya or the Desirelessness belongs to the region of Pure
Mind. Only the synchronized Force of these two Powers leads to the
dazzling Summit of Absolute Liberation or Emancipation like the
synchronized force of two wings of a bird leads it by flying to the summit of
a mountain or a cliff and not by the force of either of the two- so declares
Acharya Bhagavan Sri Sankara Bhagavat Paada: in V.Chuu.

Then what would be the ultimate abiding attitude or feel of the Mind that has
developed its Vairagya to its brim?
The JagatGuru Himself answers your question thus:
--- -

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- - - [ .
- [ -^-:
---[ - . |
If your mind absolutely derides on or repulses in the all sensual and sensous
pleasures of all the Lokas starting from the BrahmaLoka, the Ultimate Heaven,
ending to the Lokas of inert things, just as one repulses in the filthy excretion of
a crow, then make sure that your mind has attained the fully blosommed
abiding Pure Desirelessness.
Or in other words,
The consummate repulsion in seeing hearing etc of the sesual and sensuous
enjoyments which are illusory, transcient and pains-prone, being derived
commencing from the body etc upto the end of the Bhrahma Loka is called
[ - , the Perfect Pure Desirelessness
Alright. But we are observing in this world many aspirents without bothering
about the Knowledge of the Ultimate Reality are going on performing Yaga
Puja , Dana, Dharma, Selfless Public Service etc which are, according to their
conception, the ultimate irremissible bounden duties of a human being. In this
kind of attitudes and acivities of the aspirants, you cannot deny the certain
quantum of pure Vairagya. As such what would be their fate then?
Here is the Sruti that answers your question.
- :- - -^ :
- - .||
Those consummate fools who do not know any other higher Values of
Human Life, think that performing Ygaas, Danadharmas etc is the Summum
Bonum of Human Life. They after enjoying and consuming the results of their
mertorious deeds in Heaven, they, according to their Prarabddha, returns to this
world or to the nether worlds
Thus their pure Vairagya is rewarded by heavenly enjoyments and after the
cessation of the result of their pure Vairagya they have to return to this
world or to the lower world to do Karmas and earn results there of. Using
such a mighty power of Vairagya which ought to be exploited to gain Self-
Liberation, to gain such a transient bit of enjoyments, is nothing but,
according to Vdantas, is a simple fool's errand, wasting such a very rare and
topmost birth of a human being! Thats why the Sruti chides them as
consummate fools,Pramuudaha

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Alright. What are the Primary roles of these mighty powers in the domain of
Vedanta?
The Veveka is the incredible mighty Sword in the hands of the mighty
Empror, the fully developed Intellect or Buddhi. The Vairagya is the
Wielding Power of the Prime Minister, thePure Mind or Suddha Manas. The
six Atmic Assets are the Ministers under the control of the Prime Minister,
the Mind and of course of the Empror too. The Satva Vasanas or the Pure
Mental Impressions are the Army of the Empror while the Rajas Thamas
Vasanaas are the Army of the Satan, the Asuddha Manas, the Impure Mind.
The Bondage is the stage where the Empror with his Prime Minister,
Ministers and the Army is conquered and exiled from his Kingdom of
Heavan by the Satan, the Impure Mind with its Army of Impurities, the
RajsThamas Vasanas,the impressions of tempting desires. The Sadhana or
the Spiritual Practice is the Stage where the Empror, with the cooperation of
his Prime Minster, Ministers and his Army with determined and dedicated
herioism is incessantly and successfully fighting with the Satan, the Impure
Mind, the bundle of Impure impressions,the Asuddha Vasanas. The Absolute
Liberation or Jeevan Mukta is the Stage where the Sataan and his notoriously
mighty army is totally not only vanquished but totally annihilated and finally
the Empror gaining His Lost Kingdom of God,reigns Supreme
This, in a way, is a short play of the powers in the Domain of Vedanta; if
you are having enough patience and power of imagination enjoy this play,
else skip this and let us jump to the next point, the Atmic Assets

3.The third required Inward acharacteristic of the mind is the
Six Atmic Assets
The following one unit of six spiritual assets of the fully developed Intellect,
cumulatively packed, as it were, in a folder of the intellect is the third Sadhana,
the Satka Sampath
1. : - Sama or Mind-Control
2. :- Dama or Senses-Control
3. , :- Vidal or Uparama or Discard
4. - SAHITTHAL or THITHIKSHA or SELF-CONTROL
5. - SAMAADHAANAM or the POWER OF RETENTIVITY,
6. ^ - SIRATTHAI or SRADDHDA or FAITH
The next two Verses,9 and 10 will explain these in detail.

II
II
4.The Fourth required Inward acharacteristic of the mind is the
Mumukshutva, the Ardent Zeal for Absolute Liberation.

Bhagavan Sri Sankara Bhagavat Padaaha, difines the Mumukshutva thus:
-- - --
-- - .
-- [ : -
:- .
Beginning from the Ego upto the end of the Body are all superimposed on
Brahman by the Ignorance and stand as ones Bondages. The Ardent Zeal for
Absolute Liberation or Emancipation from the above bondges,( by the
mighty power of Absolute Knowledge of Oneness of Brahman and Atman,
thus) by Realizing oness own Absolute Self is called Mumukshutva or
Mumukshuta
The simple meaning for mumukshuta is desire for liberation.
Liberation from what?
Liberation from bondages.
What are the bondages?
The body mind intellect etc are the bondages.
How are they considerded to be bondages?
Because they are superimposed on the Real Self by the Ignorance or by
Maya.
How they are superimposed?
The Self by the power of ignorance of Maya, forgetting Its own Real Nature
considers these body etc as I and Mine thereby considers that I am the Doer
and Enjoyer.
In otherwords, by the mighty power of Ignorance of Maya, laying over the
Actions and the Results there of, of the Ahankaarin, the Body-Mind-Intellect-
Equipment, on Its Own Real Self, considers that I am the Doer of the
Actions and I am the Enjoyer of the Results there of while in reality the Real
Self being none other than the Non-Dual Brahman, the Schidadanada, the
Existence-Knowledge-Bliss-Absolute is nether the Doer nor the Enjoyer.
Simply putting in other words, the dense darkness of Ignorance veiling
over the Real Self is Bondage and the eranest thirst for removing the
dense darkness of Ignorance by the dazzling Light of Absolute

II6
II6
Knowledge is called Mumukshuta, the Ardent Zeal for Absolute
Liberation or Emancipation.
Thus the Ignorance of or the Amnesia of Self is Bondage and the
Realisation of Self is Liberation. Or more simply,Ignorance is Bondage;
Knowledge is Liberation

The Holy Acharya expresses the intense inner feelings or inner spritual
restness of the aspirant who is clenched by Mumukshuta in the next sloka
thus:
Squeezed by the onsets of thought waves of the sharp intellect that finds, by
implicit discrimination and explicit experience, nothing except sorrows and
suffocations, pains and griefs in this mundane trasitory illusory deceptive
world, finding no shadow of relief, no trace of peace of any kind in
anywhere else, the sincere asperant outbursts thus:
Oh! The Ocean of Mercy! How and when will I be absolutely Liberated
from the cluteches of this Samsara Bandha, the Bondage or the pains and
griefs of whirlwind of births and deaths?this kind of srong intellectual
outburst is the right sign of true Mumukshuta that constantly and strongly
clenches the aspirant
Thus explained the four essential and exlcusive Inner Characteristics that are
inexcusably required for an asperant who ardently wishes to tread the
Majestic Path of Vedantic Apogee
Alright how can one aquire these four Sadhanas?
Rightly sticking to the personal duties that are brought by ones own
Prarabdha , -this means that one must try to strictly follow the norms of life
expounded and guided by the Sastras like Thirukkural, Naaladiyar Geeta etc,
irrespective of the insurmountable driving force of Prarabddha, the
SaastraPrayatna -by doing right Thapas that also as per the guidedance of
Thirukkural etc and all the above coupling with Bhakti as expounded in
Gospels of Sri Ramakrishna and in Geeta are the right means to gain these
four Sadhanas
This is the practical and implied meaning of the following verse of the Great
Acharya.
-[ -^-
- .
Oh! This seems to be very difficult to acquire!
Of course acquiring the Four Sadhanas is not an easy joke.In hundreds of
millions of births, one slowly develops and accrues the necessary good or
Satva Qualities of the mind and intellect to tread the steepest and sharpest

II7
II7
path of Vedanta. The fully developed Intellect coupled with fully blossomed
desireless mind is acquired, only after passing through such so many number
of births.When your mind and intellect ,by self analysis, find nothing except
pain and grief in the world and irrepressible thirst for Liberation, then make
sure that you have come to the final lap of the Life-Race to enter and win the
Blissful Kingdom of God, the Self Realisation. So, not bothering of when
and how, one must go on putting ones sincere and ceasless efforts in the
right direction of Vedanta;that is all ones duty, rest the Almighty Nature will
look after what ought to be brought and when.Unlike the merciless worldy
efforts that may or may not bring some transient happiness, only at the end of
the labour, this Vedantic efforts, as much progress you make in the right
direction, so much real inward peace and happiness you will gain without
fail. In the worldly affairs, if you are seriously introspective enough, you
will find all your past efforts were ended only in vain suffering gaining
nothing.In the last rut of your futile mundane life when you are laying
helplessly on the bed which may become your death bed rather, with the
body withered, the mouth agaped, the eyes stilled at the roof, the mind full of
worried and painful thought waves, the intellect sharply, poignantly
interrogates you, Dear! What have you achieved finally in your life? Is
there anything that you have gained to supply now an iota of abiding peace
to your mind?
Have you ever thought of the ultimate purpose of Human Existence?
You being a sincere being, reply, No Dear Nothing nothing so far; but its
too late to wake up----this is the sad plight of every introspective
intellectuals, introspective at least at such a death bed!!
Alrigh. Is there any Sadhana that can be the only Sadhana sincerely
practicing which can I acquire the Four Sadhanas as well as, at the end , the
Summum Bonum of Vedanta? And that Unique Sadhana must come under
the benign authority of Sruti-Yukti-Anubhava?
Yes, in all respects! Starting with the later part of the 20
th
Century, the
Ultimate Vedantic Domain, in accordance with the progression of Kaliyuga,
the Computer Yuga,the Atomic Yuga, is blessed with such an Unique
Sadhana that its every step is under the benign authority of Sruti-Ykti-
Anubhava.Yes!This Unique Sadhana, only this Unique Sadhana, is in His
Mind when He declares in His Bhagavat Geeta thus:
: : :
-

II
II
Even if you are the most sinnest person ever seen in the whole world, you
will transcend, cross across the ocean of all your sins by the very Vessel of
Jnana,the Absolute Knowledge
This verse seems standing diametrically contradicting the very pure purpose
of the above Four Sandhanas. How such a terrific sinful person can attain the
Four Vedantic Sadhanasas and thereby gain the Summum Bonum of
Vedanta? Is this a simple encomium, explicit laudation of Jnana? Or a
powerful dose of stimulating medicine of pean of Jnana that triggers the
everlasting encouragement, dormant even in a most sinful personality?
--all this and similar doubts and confusions will haunt you, the normal
Vedantic aspirant, until you go through and start practicing the
Viswopanishadic Dictum, the SakshiBhava. Yes, the Sakshi Bhva, the
Witness-Practice, which is exhaustively dealt with in Sri Viswvopanishad,the
holy dated collection of more than Two Thousand Vedanctic Teachings, all
invariably centering round the singularly unique Sadhana, the Sakshi Bhava
whose MahaVakya is BE THE WTNESS AND BE FREE
This SakshiBhava warrants nothing, yes, nothing except the singular
sincerity, the Sincerity that incessantly looks inward,separating the Real
Self, the Witness from the Ahankarin, the Local self, the doer of all the
actions, the gross and the subtle and the enjoyer of all the results there
of, with unflagging resolve, without giving any chance of sinful assaults
of inadvertence, no matter how sinful you are or how noble you are!
SakshiBhava is not Karama or Karma-prone, in any sense of the term; it
is pure Jnana, the Applied Knowledge of Vedanta, when practicing IT
with dedication and determination of one-pointedness, slowly slowly
steadily steadily, purifying your inner self, and thus bringing forth all
the paraphernalia, the Four Sadhanas, directly launches you, at the holy
feet of the Satguru who blesses you with theVedantic Realisation of
Being of Oneness of Brahman and Atman, the Absolute Realisation of
Absoluteness.
Also in this Sadhana of Sakshi Bhava, your sincere effort is never, at any
point, wasted and hence the level of inward purity and peace you
attained during the course of your Sadhana is not at all reversible by any
force, external or internal or gross or subltle. If the intensity of your
Sadhana increases in linear and geometric progression, then the
intensity of inner purity and peace increase in logarithmic and
exponential progression;that is why the Lord declares,

--\-:-

II9
II9
-- [ ] ...
No effort is wasted in the unique Sadhana of Sakshi Bhava and it is not
subject to any fault or pitfall or any reversibleness of inner purity that is
acquired during the course of this Sadhana. Even if you practice to a
small extent, you will be saved to a very great extent from the terrible
fear of great pains and griefs of the world -the result of acquitition of
fearlessness will be amazingly to a very great degree-
In fact there is no words express the greatness of this Sadhana of
SakshiBhava. We just cannt say enough about Sakshibhava to fully express
what we have been feeling right now nor what we have been feeling ever
since the The Saver of The Soul entered into our life, since the everlasting
Vitality of the Amrosia started running into every bit of our blessed blood
vessels. So,you yourself go and go through SriViswopanishad which is
attached with this Kaivalyam and you yourself practice undauntedly and
enjoy the super spitual benefit there of.

Is this a Noval Vedantic invention of Bhagavan Sri Viswamahamuni?
No, not at all. Vedantic Domain is the Master Scientific, the Super Scientific
Domain which is Absolute in Itself and where the Ultimate Absolute Goal
of Human-Life-Journey and the required Sadhanas are Revealed by the
Great Rishi groups at a time immemorial. As such, there is no chance of
speaking of completely inppropriate and hence impossible terms like
invention, innovation etc. Vedanta is nothing but the Sruti, the Sruti only.
So all other Vedanta Books like Geeta, BrahmaSuta, SriViswopanishad,Sri
Sankara Bhagavans works, Sri Vidyaranya Swamigal works, Kaivalyam etc
etc are purely dedicated to explain the Sruti in their own way of explanation
under the authority of Sruti-Yukti-Anubhava and in accordance with the
social and cultural circumstances, prevailed during their Era or Epoch.

Naturally,therefore, the SakshiBhava Sadhana also, as we have depicted
earlier, is one of the Revelations of Srutis only, but it is, as the time so far not
warranted, not so explicit as other Revelations. Now, as the ever increasing
Hard Hearted, Kamini-Kanchana-Violance-Prone Kaliyuga advances, as the
time or the Era of Bhagavan Sri Viswamahamuni warrants, the zooming of
or the Clear Exposition of the Sakshibhava Sadhana, through Sri
Viswopanishad, has been necessitated by the Great Law of the Almighty
Nature, after the 35 years of Unbroken, Continuous, Vedantic, Great
MOUNA THAPAS of Bhagavan Sri Viswamahamni at Tirupur, Tamilnad,
India.


I20
I20
The severe concomitant problems of Kaliyuga , the resultant determines,
bearing upon the social economical cultural political status and the over all
influences that cause the world run ruthlessly after KaminiKanchana and
Violence, leaving the poor sincere aspirants in a state of severe suffering
from the weak rententivity of the intellect and the strong oscillatons of the
mind all these and the like, triggered the Mighty Power of the Almighty
Nature to rise to the occasion and thus It saved and has been saving the
weak but sincere aspirants like kara of BhaktiMarga and of Jnana Marga
through Sri Gospel of Sri Ramakrishna Paramahamsa and through Sri
Viswopaniishad respectively, both naturally and precisely fitting under the
authority of Sruti-Yukti-Anubhava.



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I26
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Introduction to verse-couple 9 & 10



Verses 9 &10. The Group of Six Qualifications or the Six Atmic Assetes :

Verse 9&10
Sama, the Mind-Control
Controlling the Mind from being
Diverted to the objects external
Anchoring at the Sakshi, the Holy Witness

Dama, the the Sense-Control
Conrolling the Senses ten from being
Diverted to the objects external
Anchoring them places internal


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Uparama, the Discard
Discarding the crave the lust and the temptations
That pull the mind outward
Stayig one in the Witness inward

Thithiksha, the Self-Control , the Tolerance
Is the silent bearing the transcients
The pains of the body, the griefs of the mind
Without croaking any kind




Samadhaana, the Power Retentivity
The power of retenvity that keeps the bundle
Of memory, the Saastra and the Satguru
Bestowed upon the Spirituality to kindle

Sraddha, the true Faith, the coherent Confidence
On the holy words of Saastra and Satguru
That leads to the Emancipation True
These are the Atmic Assetes six
The ailments mental to fix.

The following are the words
That explain them like the bards



1.Sama or Mind-Control

Due to the vast and dense heap of Vasana, the High Negative Potential Power
of Mental Impressions accumulated over countless hundreds of thousands of
past incarnations, forcibly pull the aspirant outwardly towards the
enjoyments of sensuous and sensual objects. So, it is, as it were, natural to
the mind to run outwardly to fall into the fathomless ditch of Sensuous and
Sensual Objects, the Vishayaas.
With the mighty power of Viveka and Vairagya, the extraverted mind is
controlled, pacified, gentled and made introverted to stay relentlessly,
persistently ever on the Self, the Witness.- this is called Sama.

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The Great Achaarya says,
- -: :- - : \ .
Ever establishing on the relentless endeavour that make the mind sacrifice its
negative impressions and constantly anchoring it on the Ultimate Goal of Self-
Realisation is called Sama
Or in other words,
-^ --

:
- : .
By the power of sharp discrimination, constantly showing the dirty-filthy-
ugly-unhealthy-deadly-poisonous nature of the sensous and sensual
enjoyments of the transient painful and miserable world and thereby
instilling the true desireless in the mind, constantly anchoring it on the
Ultimate Goal of Vedanta is called Sama, the Mind Control
In the Same tone the Universal-Veda, Thirukural also voices thus:
M8G_ @Lgg_ M80OlL gMg@
G_|GL0 2LL@ __|Q-
That is only called true knowledge or wisdom or Sama which forcefully
preventing the mind from plunging into the dirty-filthy-unhealthy-deadly
poisonous objects of senses, determinately lynchpins it on the Ultimate Goal
of Vendanta

2.Dama or Senses-Control
While Vedant calls Sama as Mind-Control, it calls Dama as Sense-
Control.
Without the mind, the senses are, as it were, insentient and as such the Sama,
the Mind-Control in itself includes Sense-Control. Such being the fact why is
this unnecessary addition Dama, the Sense-Control ?
No. This is not unnecessary or unwanted addition, it is in fact most necessary
addition.Of course, without the mind the senses are breathless but the
negative impressions of sensual and sensuous enjoyments are stamped not
only on the domain of the mind but also on the respective domains of the
senses.For example the habit of writing or typing etc is stamped not only in
your mind but also in your hands. The impression of the vasana of method of
writing, typing etc is made, through teaching, not only on your mind but also
on your hand. Once the relevant impression is stamped on your hand you are

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start writing or typing speedily even closing your eyes! Likewise you can
extend this idea to other senses also.
Such being the nature of the senses you cannot skip or remove the Dama
from forming part of the Six Atmic Assetes.
Alright. What is then Dama, the Sense-Conrol?
Always keeping your ten senses under your complete control is called
Dama or the Sense-Control.
The Great Jagat Guru says,
\:-- - .
Completely controlling the outward outburst of thoughts through the senses
towards the sense objects is called Dama, the Sense-Control
Or in other words,
: [ --
-] ; [ : .
Completely preventing the impetuous dashing of the ten senses( five senses of
knowledge and five senses of action) toward the sense objects and ever
consciously binding them in their respective sense-domain is called Dama, the
Sense-Control.
That is why the Sruti and the Mahatmas advise the Vedantic aspirants to behave
always in the outer world like a blind, deaf, dumb,lame, and impotent. If one
behaves like this then it is damn sure that he is the blessed one who is having
the great Vedantic valued bundle of the Six Atmic Assetes,nay, the total Four
Vedantic Sadhanas.
Thirukkural, the Universal-Veda,
3.Uparama or Vidal or Discard

3. Vidal or Uparama or Discard is discarding, eliminating, decimating,
throwing away, casting away all the negative activities that
vehemently,fervidly conflict with the Vedantic Sadhanas from the
domain of the mind and intellect(that are attached with woman, wealth,
land,fame, cast, color etc)
The Universal-Veda, Thirukkural also endorses the Discard thus:
Yaathinin yaathanin neengiyaan noathal
Athanin athanin ilan
Whatever the thing, gross or subtle, internal or external, you are discarding,
then, the outraging and appelling pains and sufferings that originate from
that particular thing are automatically stood eliminated

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Shall we take this as Sanyasa, Renouncing ?
Why not? In all respects you can take Uparama as Sanyasa, disowning
everything internal or external, gross or subtle that were fakely, falsely
considered to be ones own. But you must note that although sanyasa is
purely internal nonthless the external sanyasa is indeed a mighty and
matchless aid to achieve the internal. So you cannot deny the great and plain
unequivocal importance of external sanyasa. That is why all most all the
Mahatmas of Vedantas are stressing great importance of external sanyasa.
Some strict Mahatmas are going even to that extent of emphasizing that
without external sanyasa, achieving internal sanyasa is not at all possible!
Nevethless, dont worry most of the Mahatmas including Sruti, this Book etc
highly encourage the weaklings and wussies like kara by declaring that
without external sanyasa, if one is most sincere and introverted then, one can
gain internal sanyas as well.So we need not be discouraged but we must be
most sincere and extremely introverted failing which will be doomed to
despair and damned we will be. The World-Veda also engrages us thus,
Mazhiththalum neettalum vENdaavaam ulagam
Pazhiththathu ozhitthu vidin.
If you are able to discard everything that the Mahatmas view as sin or false,
then there is no need for you to take external sanyasa that demands external
posture or stance like bearing bald-head or locked-head
The Great Jagatguru definew Uparathi thus:
: : -:- .
Curbing the thought waves that are running towards sense objects and
directing towards the Witness or Self is called the highly valued Uparathi, the
Discard.
Or in other words,
- :--:- .
Curbing the thought waves from hanging on the external sense objects ( and
at the same time diverting them towards the Atman, the Self or Brahman ) is
called the benign Uparathi, the Discard
But in Kaivalyam says here, Amar tharum karmam patraathu arutthale Vidal
enRaahum- Completely discarding the conflicting activities in such a way
that they must not bear attachment in the self of the aspirants is called Vidal,
Uparathi, Discard. So how can this definition be equated to the sanyasa?
Why not? Simply defined: Internal Non attachment to all sense objects is
called Sanyasa And this internal Non-attachment cannot be achieved unless
you gain non-attachment on all your activities. So Non-attachment to sense

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objects, Non-attachment to activities, discarding conflicting activities are all
bear the same meaning. Note the phrase patraathu arutthale in such a way
that they must not bear attachment In any way the internal Non-attacment
is meant here not discarding the activities themselves altogether which is
impossible, as declared in Geeta, for any bode else in this world.

3. Thithiksha, Tolerance

3. THITHIKSHAA or SAHITTHAL orTOLERANCE or SELF-
CONTROL is the power of controlling one self when one is tempted by
the hallucinatory carnal desires etc.

But the Great Acharya defines Tolerance as
[ - : .
Bearing all the pains and griefs is called Tolerance.
Or in other words.
[ - : --[
-- .
Bearing all the pains and griefs without having the feeling of retaliation and
without mental worry or anxiety over them is called Tolerance.
What is difference between these two definitions?
No difference at all.Why are you afflicted by pains and griefs?
Because of hallucinatory carnal desires.
Thats it. There is pain and grief where is desire.So controlling desire is
nothing but controlling or tolerating pain and grief intelligently or sensibly
and sanely; and not by controlling or tolerating them forcibly or insensibly or
insanely or brutely or crudely;this is meant here. So no difference at all.
What are these desire etc?
They are many such as desire, envy, anger, miseriness, hallucinations,
arrogancy, violence , hard or wounding-words, lethargy, lassitude,
scornfulness, insultingness etc etc. All these are, in fact, mental diseases
caused by Ignorance and Egotism.The Universal-Veda comprises all these
diseases into four categories viz. Envy, Desire, Anger and Insultingness
with wounding words.


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When one or many of these diseases are attacking, the individual for the time
being, forgets himself, rather becomes a virtual beast nay, virtual
barbarian,nay, below the barbarians!
Alright. How can I, due to prarabdha, control them if I forget myself when I
am attacked by any or more of these.
That is why the Great Vedanta severely admonishes the aspirants advising to
be ever on guard inwardly. If you are not on alert, even for a short moment,
by ever establishing yourself in Sakshi, Witness and ceaselessly diligently
carefully watching the dreadful Ahankaarin,then you will be doomed at any
moment by the onslaughts of these merciless brutes especially of the
dreadful poisonous crave or desire for sense enjoyments.
Even if I am constantly, ceaselessly watchful enough, they may,by the force
prarabddha, attack my self at any moment!
Of course. No doubt about that.
Then what to do at that time?
Dont yield mentally, be sincere enough, dont be self-deceived, dont betray
your own self, surrender yourself at the Gracious Feet of the Sakshi, the
Witness, leaving far far away the envenomed and embittered Ahankarin and
carefully and persistently watch as to what happens to the afflicted and
vitiated Ahankarin, and how he is acting on and reacting against the
onslaughts. This will be indeed like watching and enjoying the horrible
elephant-fights safely standing on a hilltop. Or this is like watching and
enjoying the eddying and whirling beauty of a fiercely gushing water of a
rain-forest-river, safely standing on a high bridge. Such is the Majesty of
SakshiBhava,the Witness-Practice. And this is called Thithikshaa or
Tolerance in the real sense of the term in Vedantic domain.
Alright. What happens psychologilly within me at the moment of attack of
dynamic Vasana and how do I know that I am not yielded to the onslaughts
of them and ever watchful?
A pertinent question.Yes, you must know how, by what sign, to verify that
you are mentally not yielded and ever watchful.
First you must know certain Vedantic facts regarding the enjoyment of sukha
or pleasure and suffering of pain and grief which are bodily and mentally
respectively.
It is a well known proven fact under the authority of Sruti-Yukt-Anubhava
we will also see in detail in the second part of this Book-that whatever joy, in
any form, in any kind, in any place, in any time, in any way, you are
enjoying, is nothing but the Joy or Bliss of Brahman only and nothing else
and therefore it is real, all the same, it is transient and relative for the time
being.But the sufferings of pains and griefs are all your pure imagination

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extravasated out of Ignorance and hence unreal, all the same, it is also
transient and relative for the time being.
If the joy is of the Joy of Brahman and hence real, then why should it be
transitory, why is it not permanent, Brahaman being permanent?
Because all the instruments or the media, for example sense objects, through
which you are deriving the joy is not permanent or transitory. Nothing in this
whole universe,in its element, is permanent and hence, it goes without saying
that no joy that is being derived through it is permanent.
The definition of real is that which is ever existing is real. You are saying
the joy is real and at the same time you are contradicting yourself by saying it
is transient i.e it exists for the time being only. Why this contradiction?
There is no contradiction. We are saying that the joy in itself is real and its
period of enjoyment is transient since the medium in which, you are falsely
imagining that the joy is ever existing, is in reality transient. For example,
consider, you are drawing water from an ocean which is permanent and real
through a medium say a machine which is not permanent. So the water
derived through the machine in itself is real but the process of collection of
that water is transient since the machine is transient.
Now following your argument, if,I, imagining that abiding, permanent joy is
coming from the Witness or Brahman only,meditate on Brahman, then will I
get the permanent joy? Because in this case there is no medium, I am
enjoying the joy directly from Brahman, the Permanent One.
It is damn sure. There is no doubt about it. Notwithstanding it is mere
imagination,yet the ojcject of imagination Brahman, the Bliss Itself is
permanent. So your Meditation is Sruti-approved Vedantic Meditaion and it
will certainly in due course bear the fruit of enjoying the permanent Joy, the
Joy or Bliss of Brahman. Of course at that time you will realize that there is
no Thiripudi, the enjoyer, the enjoyment and the enjoyed, you yourself being
nohing but the Non-Dual Brahman alone!
Now coming to your main question: consider, you are at your ignorant stage,
the intellect-stage when you are not yet separated the Sakshi, the Buddhi-
Vrutthi, the Intellect-Wave and the Ahankarin, the Mano-Vrutthi, the Mental-
wave, the Sakshin and Ahankarin are intermingled and stand as one unit I.
Now when you are enjoying one particular sense object in which both your
Intellect and Mind are jointly without having any separation, melted as it
were as one unit, focusing inwardly, cnsumately concentrate through the
object knowingly and unknowingly towards Brahman. Now, at this ignorant
stage, since the Intellect, the Sakshi and the Mind, the Ahankarin being not
separated, your enjoyment would be full-fledged and full. This means that
you, the Sakshi-holder or the Sakshi-part of the Intellect has been fully

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yielded to the Mind , the Ahankari-holder or the Ahankarin-part of the
Mind.Since at this stage you are Ignorant the yielding is natural and
spontaneuous, and hence excusable.
Now consider your Aspirant-stage in which you know who is Sakshi and
who is Ahankarin. You are the Witness, the Intellect part, the Subject and the
Ahankarin, the Mind-part, the Object, the doer and the enjoyer,
is Witnessed. Now, we suppose you, being strongly established in the
Witness, are really watchful and diligently watchful, at this time by the force
of Prarabdha, one bumbardmet of sense enjoyment is pelted upon
the Ahankarin, the Mind part- here lies the important point of answer to your
question, so, please read attentively- as we have studied earlier, for the full
and full-fledged sense-enjoyments, the intermingling or the
unseperatedness of Intellect and Mind or the Witness and the Ahankarin
or the consummate concentration of both the Mind and the Intellect,is
most necessary,- the partial concentration of the Mind alone is useless- else
it cannot be full and full-fledged enjoyment or no enjoyment at all!
Now you yourself can derive the inference or the answer that is:
If you are fully watchful enough,you the intellect part being completely
separated from the the Mind part, the Ahankarin, the enjoyer and being
completely attached to the Witness, the enjoyment, like sugarless sweet, will
not be the enjoyment at all, though the Ahankarin is, according to the
Prarabddha, enjoying the sense enjoyment or objects.
By this study the inferred sign is this: During the Aspirant-stage, if, by the
unsurmountable force of Prarabddha, any sense enjoyment is bombarded,
then if there is no sense of enjoyment, no taste of enjoyment, like tasting
sugarless sweet is felt then, no doubt, you are not yielded and really
establsidhed in Sakshi Bhava and hence you are really diligently ever
watchful. On the contrary if a full-fledged enjoyment is felt then it is
confirmed that you have yielded and succumbed to the Ahankins pull and
buckled under the Ahankarins hug.
In short the sign is:
1. no sense of enjoyment is felt = you are, separating the Ahankarin, the
enjoyer,fully established in the Witness Bhava.
2. a full sense of enjoyment is felt = you are yieled and joined hand in hand
with Ahankarin
3. Partial sense of enjoyment = you are intermittently yielding and sporadic
in practicing SakshiBhava, you must alert yourself to be more cautious
enough.
Is this sign holds good for suffering as well?

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Yes. If you are not affected by the pains of the body and the griefs of the
mind then it is a good sign that you are progressing well in SakshiBhava.
This will not happen unless you are completely fit for not to be affected by
the enjoyments of the mind as mentioned earlier. This means that you have
transcended the dualities,the pain and the pleasure of the mind or Ahankarin,
activated by the force of Prarabddha i.e you have fully separated the
Ahankarin and well established in the changeless Sakshi
5. SAMAADHAANA or the POWER OF RETENTIVITY, is the power
of retaining and recalling of what he has been taught by his Satguru and
Sastras by constant contemplation.
By the excellent power of Viveka, Vairagya and the four of the Six Atmic
Assetes,the aspirant invariably attains the 5
th
Asset, the Samadhana or the
Power of Retentivity without which or lacking which lead to be fatally
overwhelmed by the deadly enemy called Inadvertence.
The Holy Sun of Advaita defines Samadhaana thus:
- - - .
The consummate concentration or the Single-pointedness of the Intellect on
the Absolute Existence , the Brahman is called Samaadhaanam, the Excellentt
Power of Retentivity.
Or in other words,
[ :- [
- -- .
Ever establishing the Intellect ( which is purified and heightened by the
cumulative mighty power of Viveka, Vairagya and the four of the Six Atmic
Assetes )on the immanent pure Brahman is called Samaadhaana;and not
appeasing the mind by the snsual and sensuous enjoyments
Why not appeasing the mind?
Because for the Sanskrit term Samaadhaana there is another meaning as
appeasing,conciliating, pacifying, etc. So in order to obviate the misconception
of the term Samaadhanaa, the Achaarya confirmed the correct meaning that fit
to the context by adding an additional negative statement. This is important
because, whether the aspirant is diligently watchful or not, but the Vasana-
driven dreadful dodgy Ahankari is ever so diligent and watchful that he can at
any time exploit any tiny shortcoming or pitfall that an extraverted aspirant
can freely offer, to the Ahankarins own good, the enjoyments of sense
objects!


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In other words may I interpret the term Samaadhaana as:
The Vasana-oriented cum divergent mind is always adament in succumbing
to the temptations of the sense objects.The diligently watchful sincere
aspirant must pacify or gentle the Ahankarin, not by threatening force but by
the excellent Power of Viveka, Vairagya and the four Assetes, to anchor the
mind itself by itself on the Changeless Witness or Atman or Brahman is
called Samadhaanaa?
Well. You can have it in that way also. Here you have taken the meaning of
the term Samadhaana as pacifying or conciliating in such a way that it can
well fit into the context where ever establishing the Local self on the
Universal Self is the real and ultimate purpose.Now,

6.SRADDHDA or FAITH: Ever having or ever holding complete
unshakable firm Intellectual Confidence in the words of Satguru and in
Vedanta Sastras is called Sraddha or Faith.
This is in away is the resultant inner qualification achieved spontaneously, ad
libitum, through the diligent and cumulative practice of Viveka Vairagya
and the five Atmic Assetes. So this is not a kind of blind faith or belief or a
kind of Religious faith or belief which you must accept the dogma of the
Relion without any question or questioning or any logical proof. But here this
FAITH belongs to the Domain of the Super or the Master Science, the
Vedantic Science where no place for any blind faith or any dogmatic
acceptance in as much as it is solely based on the Super Scientific Authoriy
of Sruti-Yukti-Anubhava. Thus this Faith is tantamount to the faith of a
student of worldly science in his Scientific Text Books and in his Teachers.
Just think it over the pathetic fate of the student if he is not having enough
faith in his text book and in the teacher,teahes him.

There are elctrons protons and neutrons in an atom. Says the teacher.
Student, the skeptic, but wants to become a scientist! : How do I believe it
Sir?
The Text book says so.Answers the teacher.
If the Text book says so, should I belief it sir? You want to impel blind faith
in me, ah? I want to become a scientist, so, I cannot entertain any belief, I
want radical proof for any scientific fact you want to teach me.
My son all the facts recorded in this text book are in fact completely
proven scientific facts. You must not have any doubt in it;you must belief as
it is, else you will in all respects lose the status of a student much less you
becoming a scientist. Not only I, for that matter, any body else can give

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radical proof for each and every scientific fact that is to be taught, nor it is
practically possible in any respect, rather it is quite impossible
How do you say sir they are all scientifically proven fact, have you ever
verified them by your self or atleast have you ever seen them proved by
anybody else sir?
No my son I have never verified all of them by myself nor seen all of them
proved by other person or persons as well; only a handful of things or facts I
have virified or seen them verified in the labs.
So, you are more a blind professor than a scientific professor, which you
can compromise yourself. But I being a scientific student and who am want
to become a real scientist, cannot accept any blind belief in the name of
science nor do I compromise as you are compromising yourself sir.

Take this short scenario as it is. Do you think this student who does not have
this faith, a faith that has firm confidence in the text book and in the teacher
teaches him will really become a scientist if he adamantly, inflexibly holds
this attitude throughout his life?
No.His future is doomed;no doubt about that.
The same will happen to a stendent of this Super Science,if he is not having
this Super Faith that is sprouting from the cumulative practice or application
of Super Scientific Viveka, Vairagya, and all the five Atmic Assets.

Put away the Scientific faith or the Religious faith, take belief or faith in
genral worldly sense where it mostly takes the form of hope. Man goes to
sleep in the hope or belief that he will wake up! Man goes to work in the
hope or belief that he will certainly return home! Man does a good job in the
hope that he will be rewarded or not be rewarded or punished rather! Man
does a bad thing in a hope that he will gain something, loosing nothing or
something! In short man does evertything or anything in the hope or belief of
something or nothing ; either way there is hope or belief in some form or
other invariably! If you find, at any time and anywhere else in the whole
world under the Sun, any man who has no hope or faith or belief in any form,
then it is damn sure that he is a DEAD man! Or some other weird being
other than man, in the form of a man.Thus this unseparable hope or belief or
faith goes first, man walks next, knowlingly or unknowingly!
So the belief or faith or hope is inseparably ever existing in all human beings
in some form or other, knowlingly or unknowingly; belief is, everywhere
potentialy the same, only the object, the virtual plateform of its operation
may differ.
What is its virtual plateform?

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For example in Vedanta it is Sastras and Guru; in Scool or College it is
operating on the palteform of texbooks and teachers; in individual or in
society, nay, in the whole world of human being it is ever operating in all the
activities of all the human beings knowingly or unknowingly!
So can I faithfully conclude that each and every goal or thing, no matter
whether it is worldly or spiritually, is attained or achieved, only through this
underlying driving mighty force belief or faith or hope or bhakti or devotion
or nishttaa or pratyaya?
Yes, absolutely you can. That is why our Great JagatGuru defines faith as,

-[ - : ^- ^ .
That staunch,unswerving Devotion or Bhakti in the Vedanta Sastras and in the
words of the Vedantic Guru is called renowned Faith or Sraddhaa.
Or in other words,
--
^ :- - ..
The Faith is defined by the great Wisemen as the Unshakable firm intellectual
confidence ( and not sentimental confidence which may, however strong it may
be, be shaken or withered at any forcing or hauling situation ) in the Vedantic
Sastras and in the words of Gurumaharaj. By this or through this faith only any
thing or object or goal is gained; here, by Vasthu, Object the Absolute
Brahma is meant.
Please note the pragmatic phrase, Yaya vasthuupalabhyathE the implication
of which we have already explained.
Alright. Where this belief or faith worldly or spiritually or religiously or
scientifically finally consummates?
When you are in and after Nirvikalpa Samadhi only i.e in Jeevanmukta
State, the Absolute State of Liberation and in nowhere else in as much as all
the guiding forces, or the driving forces like belief, faith, confidence,
dedication, determination etc etc take completion, which is quite natural as
well, when the Ultimate Goal or Destination is reached, where the Great
Mouna Reigns Supreme, where all the forces finally merge,as it were, in the
Great Ocean of Supreme Source of all sources of power energy etc.

This is the meaning of Sama etc Six Atmic Assets, Six High Essentialities
(required, for an Aspirant who wants the attainment of Jnana, the Knowledge
Absolute)

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Why they are cosidered to be one single Unit?
Six Mental Qualifications, called Six Atmic Assets, constituted as a single
Unit because of their inter- relevancy, inter-relativity, inter-bindings, or inter-
connections, and thereby their inter-reinforcement. Remove any one of the
six qualifications, the total build, the total structure, the rest all five
qualifications sequentially or totally will be collapsed sooner or later. For
example without Mind control,the Sama, the Dama, the senses-control will
be impossible, then without mind and sense controls, the Uparama,the Vidal,
the Discarding the Sensuous activities and the craving for them will be
impossible,then without these Sama Dama and Vidal, Sahitthal,the
Tolerance, the Self-Control,the Power of contolling one self when one is
tempted by carnal desires,anger,envy etc;then without the above four,the
5
th
,Samadhana, the Contemplation, the Power of Retentivity will be
impossible and then finally without these five,the 6
th
, the Srddha, the
Faith,the complete confidence in the words of Satguru and in Vedanta Sastras
will be a non existent one.
Of all the mental characteristics Sincerity, as we have already told, is the
fundamental platform upon which all other are functioning without having
any difficulty; even the slightest lacking of which will invariably lead one to
downfall, with all other seemingly good qualities, into the bedamned pit of
hypocracy, never to lift him up by himself nor to be lifted up by any body
else.
So important! What is then this Sinceriy?
True to ones own self is called sincerity this is smple definition.
Completely accepting the total weakenss of your own self before your own
Self, the Witness is called Sincerity in Vedantic context.
What is weakness?
The utter mental inability to follow the norms of life in accordance with
Sastras like Sruti, Thirukural, Naaladi, Geeta etc is called weakness.
If you are having this Sincerity, then, no matter what the level of all other
bad or good qualities, you are fit to take hold of Sakshibhava to attain the
Final Beautitude, the Absolute Liberation or Emancipation. Thus this
Sincerity walks first then the Sakshibhava follows it.
What about those Vedantic Sadhanaas?
This Sincerety brings you the Four Sadhanaas through the potential power of
Sakshibhava. Thus you can equate this Sincerty to Virtual Vairagya and the
Sakshibhava to virtual Veveka or Jnana. Thus the intensity of practice of
Vairagya and Veveka or Jnana is directly proportional to Mumukshutva. Or
Mumukshutva is directly proportional to the intensity of practice of the both.
Thus the mutual cooperation or synchronization between these three directly

I40
I40
leads to the Direct Realisation of Self or Atman or Brahman under the able
guidance of an able Satguru. So, Sincerity that costs!

Alright. How does this sincerity play in Sakshibhava and how does
Shakshibhava bring the four Vedantic Sadhanas?
First of all , as we have explained earlier, you must discriminate and
determine which is Sakshi and which is Ahankarin. Before this Super
Scientific determination you would not have had the dual idea of Sakshi and
Ahankarin, mingling, as it were, one wihin another just like butter in milk.
But now you have had the direct conclusion that you are not the Ahankarin
bu the Sakshi, the Witness who is witnessing the Ahankarin with all his
activities, enjoyments and sufferings,just as a person S is witnessing another
person A where S is, you know, entirely different from or entirely separated
from A. Putting in a nutshell You, the Pure Actionless, the Pure Changeless
Witness witnessing the Ahankarin the Doer of all the actions and the Enjyer
of all the results there of.
Now you are directly seeing through your Inner Eye, the SakshiBhava, all the
sins which were falsely considered to be yours by you before you attained the
Inward Knowledge of Shakshibhava, in the Ahankarin only just as the person
S seeing all the sins in the person A.
Now applying the formula of the Universal-Veda, the Thirukural,
Eathilaar kutrampOl thankutram kaaNkippin
TheethuNdO mannum uyirkku
If one finds ones own sins as one finds another mans sins, then, would be
there any sin to sustain in that one who is now indeed an Everlasting One?
then,you will gain the four Sadhanaas slowly slowly steadily steadily, no
doubt about that, no matter what you are at present. So Sincerity that costs!



8gG@dd|g@O@u O G OlGOd|u ( d2 )

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I4I
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@gG OlGOd| 2uuu @Og@ OGd|_G[?


I42
I42
_u. d0|dgg|0 dguu d[Mud- Lddu,g@ddu,LMlQ
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O88dOd O88dOd O88dOd O88dOd!!! !!! !!! !!!

I43
I43
O88dOdO uGg|0 _g@ 8|g|g@ 20du@ @[gggg|0
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8gOGu M8@ OGgG gGO_Gu dGMGu OG@
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OG@ @OLOlL@ LG8gOGM8@ gu[@ d0u Gg8u
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8uu @g0|G dG0 GL0 MO@u Gg__ugg|[ud|
OLL@u OlOu@ OGd|G_G @dg @@udu
^
--[ : : : -:
:- ] - :

I44
I44
-] - :-]
OO[dd|@u @@LggO@u @d@ gOl[ud 2uuGg
OLgg|0gG 8uu @g0|G ML@gOLGOdQu
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@@udu

---
: - ..
@@LggOuG@ ug ugg|u OOd @@g@u L
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@@d@u. gG0 OO[dd|gOg OLL L_LLGOM_u.



GOggu GdLd Ol@uLl GOg|
GOggu GdL_u GOLOd gg|g|0
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GOggu GdLLO GOLOd OlLLG[

I4
I4
OG@u _QguG udQ| g|@@0 ML@uG|G ug|[gOg
G@ _[@ uugdd|dMduuGOM_u. @uug|[u
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LLLd.gO@
GOggu GdLLO GOLOd OlLLG[ = OO GOLOd
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GLg|d@u GL@MOuO 2M@ dOGud 8O@dd|[Ogd

I46
I46
GOgg @_8|Og gu[@ MgL[GOM_u. 00u0
Q0uQOg00.
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Ol@LLu @@d@uG0 Q0G|GLL ML@udOu OlQudd d@g|
u|d @[gg|0 g@dd|gguu|Ol_OG@ @@udu
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du g@LOO O@u 2_|LGLG 2MO@u,GO@ du u_@
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8O@gG u|88u@u. LlG du g@Ogdg Mgd|_Gg OG_0
@ 2MOul0 _guOG 2G@ M8@Lgg|G du; LlLLLL
OlL0du d|OLd@uGL@ uGu 2u@dud|, g@OuLLL_
|_Lg0 g|0 2G@ M8@Lgg|G du Ll[g|L0|LLGg @.

8. OLLG OG@ dgOgggGG @LOldd|G_G g|0 OGG
gO@ @@dd|_@?

I47
I47
gO@ @LOlLLg|0 @0O0 gO@ 2G Gdd|0 2uu@.
MLL ML@Ou MuLML@udd d@g|, Gdd|, g|0|@@gG
du O@d|_@ OG OlLgud Gdd| Og OL
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OGG? _O8GdLu d@ddud| @[LOLdud| QOg@g|l0
O g@ 2gG@ M8g@ M8g@L Ll_LL@gG. Q0G|GL0dOu
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g_MdO0G 00u0 GO@ OGG M80? dG0 O[ G
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@ g_MdO000u0 GO@ OGG M80? GOM_uG0
OgL OLgg|u OG@u M8000u. OLgg|u LlggOG gG@
Mu|O0O OlL_L ML|O0O Mudd MdM_
OlOdLLg0 O@u g@OOdl0 g_MdO0M8@
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g_MdO0 LLl0O0 OG@ GO_@Ou L[Ld Mduu0u
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@__|8 8Og_@ gLL@u
_d, MLLML@Ou MuLML@udd d@g| g|0
2gG@dM@g0 MuLML@Ou MuLML@ud OLL
2M[@u M80? MuLML@u GOM_MuG_0
MLLML@Ou OlL_ggGG _dGOM_u. ddO[d@L
GLdGOM_MuG_0 @ddO[O OlL_ggGG _dGOM_u
@ddO[u GOM_u ddO[u GOM_u OG@ [O@
M8GG0 O g@ @@LOLgg|u 00u0 GO@ ?
MOl0 g_ddLLLL0gGG |g0|0 @@dd@u;MOl@u
g_dd@@ |g@u GOM_u OG_0 @u? g@
Lgg|[gg|0 g@u 2uu MdLL O[d MdLOlL_8 ggu
M8u0 g|0 @ LO0 2__@u? 2__ @u

I4
I4
_G0 OlOuQ? Md_ OlOuQgG. 8Ll@uu @LOLdOu
OLddu0 g|0 LO0 2__| |[LL@u? g|0 LO0
2__0u _G0 @ LG|G_| uM@dGd @O[@u.----
@LLM00u Ol8g@ du00dud| OlL 8|gOGdOu
OlL_OlL_ u__d u|g gO[d| _gu 8gOGd|
Ldg|Od dOLLLlddGOM_u OG@ @@udu
_|Q@g@d|G_G.
Ldg| OG_0?
Ldg| OG_0 ML@Od dLQOuG @@OOG, 8|[gOgG_,
2MOu 2MGO_, dLQOu OL GOM_u OG_ gG[
GdGd_, uGu_ L@|gg0, GL_@g0, GL__|d MdML_g0,
@OLOlL@ |OGgg0 OGM_00u ML@uL_u; GOgggg|0
Ldg| OG_0 OGG OGLOg Ol.@ Mgu|OdL GLg|dd|_@.

-- :-
-- :--
--- :-- :
@gg|d@d d[Mu@u 8gG0dgu Ldg|G u|d8 8|_g@; gG@
2MOu OOOg MgL@ 8|g|ggG0 Ldg| OG@
Mug|LL_d|_@U
gG@ _guOlG gg@OgOg-gGd| _guQu Ll[uu@u
gG@ O@u gOOg Muggg@OgOg @OLOlL@
Ol8g@Mg0 Ldg| OG@ GO@ 8|0 MLOdu @d|G_G.
@OOl[M_@u GO@L_ OGG?
@GG@ Ol8[OM @0u Ll[uu_gu @dd|gOg @g|-dg|-
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uGOgg Og0 gO[ GL0 G 8L8|G _guGO Ll[uuGu
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LlGG@ ggg@OgOg @OLOlL@ Ol8g@ O@OGg Ldg|
OGd|_@; @LL @OLOlL@ Ol8g@ Og0 g@ dLLgg|0
uGu @0LdGO gg@Ogg|0 2O_g@Ol_u;2O_g@ @g0
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GO_@OugG.
8. 8gG 8@LLu @@@u OLQ__LlGgG
@@O0dd_L@u Ldg|M8O@u _[uLldd GOM_u?

I49
I49
LL00GO 00. 2G@OL 8gG 8@LLu Og uOl0
@@g@u 8 2G@u GOuu 8|[gOgu _O@u
@@g0 GL@u @g @O0d d_d0u, GOgg
8gOGd| Ldg|Ou M80u uOLOl0 2GL@
G@u O@ G8@ @@ d|L L0OGd Md_g@Ol_u.
--\-:-
-- [ ] ...
@g @gg| uddgg|0 GOuMOu @g0|O__|0 GL0
@_8| L@@ LL@. u_@u OOgg|u @g0|O__|0 GL0
Od@__@u O[@. @g GdgOg8 8|_|Gg @Lgg@u
g@OOGL Ll_LQ @_LQ @g0d| 8u8[ LuG ML
Lgg|G|G@u dLL_@d|G_@
OG@gG @g|u dOgu @@udgu 2MOuG
8gddOu 2d@Oldd|_du. gG0 OOOOdG
Q0uLO0u M8u0 OLGL@u 2uGddd| GOgg
8gOGdu|0 dM@u d@g@ud
@@ddGOMGgM8GOM@.
8. GOggg|@u GOgggg|@u Ll_LLlG0 @gg|[ OG@
M800LL_LOd@ g|d[u|0O0 OG@ 8|0 M80@d|_dGu?
- --
[ [ :- - - -: ..
GOgg 8gg|[0du|G @gu_|u0 @Ldu GO@GO_dL
GLOdu gO@ 2u@Odu 00@ Llg_@Odu
@ggOd @g|-dg|-@LO0dgd@L ML@g @dddu|G
2u[0du Llg__0du @@@OlL_L GLdL_u. u GOgg
8|ggggOg @g|-dg|-@LO _g[gg|0 Mug|GOud
OG@ L@8g8| M80@O@GL0 @g|lG guuu_| @dd
8g| MO_|du Gg 2u[L_u u u@ Oluddu @g|-dg|-
@LO0dgd@L ML@@u@ @@@ @ 8gOGdgd@u
2gOld @@d@ulG dLQGu O@ OGG M8GG@u
udMdGG dOO0? _d,
GOggu OGL@ @gGOuG Ol@@Gu uG|gGL Ll_g
OGOd@u GOgGOgg0du|0 @@ g|d[@uu@ OGLGg
@g|-dg|-@LO @Q. gG0gG @g G@u

I0
I0
OLgOd@ _|QML@u OG@ uG|g @0u OGOd@u
ML@ GOggu OG@ LO_8_@d|G_G @@udgu
GOgg@u.GOggggg|_@g GgOO OlGOdu OO[dd|u 8Ld
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@Gud @@dd GOM_u O@ @g0d| GO@ Gg@u GgOO
OGd|_g GOggu?
@g d0d[u Llgg 08 @g| MO_|du gu
0gg|_ddQu Ol_@L LlOgLQdddQu @g|GLgOGd@
Og|[d8 M8g uLgdu L__|u g_@ @g| u|gg u_@u
u|dd|G_ gMLOG L__|M00u u LlGG0 @g|-dg|-
@LO _g[gGg_ _[GOu LGL@ 8gdGd| G@
Mgu|@ OOdgOL @Ldd@g@ddgu 2GOG Lg|g
uGLLd@OgOg OL@Ol_O.
@g G@ 8gG0dgu @@dd @@dd uGu 8g
2u8gG0du,MGG|0 Lg@u @dg|u @@dd @@dd
uGuQgg| 8gOOG OGLGg @g|-dg|-@LO @Q.
OGGO MOu|GOL0dOug gg@d MdM_ @_Q _M_
O LOLOlL_ MOu|G_ GOM_u O@u dLL Olg|u
d|OL@. OGGOgG @_Qd@ Ol[du d[MuG_|
GOLuGG_ OG@u ug|gg@u LL@u GOML 20du
Lg|gg@ gg|g@OlG OGM_00u GLg|ddLL_d|_@. _G0
MOu|g@_Q GOMLu OGLg00 d@g@,g@_OlG ML@Ou
uOlL_d@gG._G0 g_Gd__ 2g@00gO
GOgggg|_@g g@g| @00gO OG@ @g|-dg|-@LOu
M800Ol0O0. OGGO Ll[[Lggg0 Ogg @g|O0l0
8gOG M8@ 8g|dd GOM_u OGLGg MLG GLgOG,
MOu|g@_Ol@g0, MOu|LLg|LQdu O@u MOu|ggOLdu
@O_Q OGL@u @0uG uu OGL@ u|dd @O_Q OGL@u u
g@ @0L8|gg|_ddGO @_Q _M_uGuu O@u @0L8|
Olg|LQ 2MOlG OLQ OGL@u gG|G gG|G 0d|G
Gg0 gG|G gG|G @0G O@u |g|dGd_L, 20dgg
@GL 00@ Ll[88OGg gdd0du @O_Od @@LLg0
gOL__ 8gOGd@ g|d G[u @0LdGO d|OLd@u
OGL@u _d| 8gOGd@8 8ddd GOudgu @@GLG_ Ll_

II
II
GOudgu MOu|g@_O__O |OGg@d LL Ldd @@,
@gG0gG @_QdgdMd00u @_OlG gL8|GM[
udg@_Ol GLG_ @dg@@udu, @_Oldu GOgg
8gOGdu M8Og|0 OGG _88u @@dd|_@? @ Odu|G
GOO0, dLOu. _G0 @_uLldu GOgg 8gOGdu
M8O@gG _88uG@, GL[__0 u|dd@, u|dQu
GL__ggdd@ OG@ Oggg| 2_8dL L_g@d|G_G.OGGO
2 QMMlu Oddu0 MOu|g@_Q Ou@,gG0
OuOl0O0G OG_ L0O Gu L@,u_G_ uG|gLLl_Ol
Ogg|@dd|_Gg @GL@u, @@d@u @g|O0lG0G
8g|LGLu g|@O@u@u @@O@u@u uu|Lu gL
GL[__0 @@dd|_@ uu0 @u OG@ 2@g| _M_ gu[@
@0L8|gOg Gdd| @dd|[Ogd @O_d @GGG@OGg
M8ggdd@.


11.THE IMPORTANCE OF SADHANA AND THE MODERN MAN

Introduction to verse 11

So far, the author has well enumerated the four Vedantic Sadhanaas without
which the successful accomplishment of Vedantic Goal is quite
impossible.Now in this verse, as he is, from the next verse onwards, going to
start presenting the main theme of this book,the Applied Advaitha Vedantic
Phylosophy, he gives the synopsis of the importance as well as the impact of
possessing the four Vedantic Sadhanaas.
In order to accomplish any work successfully in this world proper and
applicable instruments are most necessary. The person, who puts his
endower in the direction of his desired goal, without proper instruments and
guide, meets not only utter failures in his attempts, but also the negative and
irrevocable reactions that may damn his inner and outer personality heavily
and may even permanently!

11. Nobody can attain anything without having the proper instruments.
Therefore those who are having these FOUR ESSENTIAL
INSTRUMENTS will attain the Knowledge of the Absolute. For those
modern aspirants who are not having or partially having these four
qualifications, the Vedantic teachings could not be instilled into them; if,
perhaps, it could be instilled into one of them, then, it means that these

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four qualities have been virtually infused already into his being during
his past innumerable tens of millions of births and thus he has become
such a holy person (that he could attain this Jnaana in this birth)
In other words,
Nowhere else in the world
Nobody else in the world
Can accomplish any deed
Without an instrument indeed
He who possesses the four
The Sadhanaas of Vedantic lore
Will gain the KnowledgeAbsolute
Of Non-Dual Brahman the Absolute
The modern man of this lustful world
Doesnt care for the Knowledge to hold
Allowed this Knowledge run into your veins
Past a billion births holy deed that reigns.

Why the modern man of this lustful world
Does not care for the Knowledge to hold?
Modern, here means KALIYUGA. Our Scriptures like Mahaa Bhagavatam
etc, even several thousand years ago, have described vividly the nature of
Kaliyuga.In Kaliyuga, in the Modern Age, the people are extremely
extroverted, in as much as their mind is dominated by the irresistible
tendency of sensual and sensuous enjoyments. Naturally, therefore, it is
almost impossible to tread the Peak-mountain path of Vedanta which
warrants hundred percent introverted disposition of an individual. The
Golden Gate of the Direct Royal Path of Vedanta is open TO ALL but not
FOR ALL. All can enter and march on that Path, but only those who have
fully qualified and equipped with all the necessary paraphernalia and have
been continuously guided by the Divine Power of the Satguru, can reach the
Ultimate Goal successfully in this very birth and become a Jeevanmukta ,
while among the rest, some would be devoured by the demons of sensual and
sensuous desires, some would off-tracked and fall into the abysmal of
Siddhis, supernatural powers, some others would exhaust, fall and be dead
in the middle.
But one thing we must always keep in mind: In the Vedanta Path, one
individual sincerely tries and put his effort but due to some reasons beyond
his control, discontinues or dies in the middle; nevertheless his efforts would
never become wasted, instead it will be made continue and got succeeded by
the Almighty Himself. Please refer

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--\-:- etc verses in Bhagavat Geeta.
Alright. Is it necessary that one should possess all the Four Sadhanas
simultaneously or cumulatively?
No doubt in it. You must be the possessor or owner of all the four Sadhanaas
cumulatively if you really want to achieve the Vedantic Goal in this very life
itself.
Potentially every human being, in some degree or other, has the Viveka, the
discriminating and analytical power of intellect. Vedantic life, knowingly or
unknowingly, sprouts or germinates when this very Viveka starts analyzing
the inner and the outer world of ones own personality. This analysis starts
bearing fruits when it does start discovering in the transient mundane world
only sorrows and sufferings and no abiding peace or solace of mind in any
corner of the world.It is in this stage only that the Vairagya starts germinating
healthily. Under the nonstop prolonged careful caring of Viveka, the
sprouted tender Vairagya, the true desilessness of the mind in this world and
its fruits, grows stronger and stronger slowly and steadily. Now these equally
powerful mighty two forces acting jointly on the inner self of the individual,
starts activating the third mighty force the Mumukshutva, the intense sincere
thirst to get freed from the shackle and fetters of this, now, dreadful transient
world. When these equally mighty forces start acting together upon the inner
self of the individual, the Jeeva, the cumulative accumulation of Six Atmic
Assets is spontaneous. Having thus acquired the above four Sadhanaas, the
Vedantic Mighty Instruments, the Jeeva starts plunging and plopping
shoreward, in the Vedantic Ocean of Ambrosia with the supreme guidance of
Satguru, the Lord Almighty in the human form and finally reaches the
Infinite Shore the Non-Dual Brahman.
But this does not culminate in one or two human births, it requires
approximately a billion human births as per the record found in
Vivekachoodamani and in this very verse!!
So, I have started reading this Kaivalyam with real zeal and enthusiasm with
the background of true Sincerity, in the Grand Mission of Vedantic
Culmination. My inner self craves only the Realisation of the Absolute Truth
and nothing else. What is my position now?
Yes. You have approximately reached the record of completing a billion
human births. The Sruti declares,
- - :-

^
-:- :
.. ..

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This Atman is not gained through deliberations nor through genius or
intellectual brilliance nor through a great deal of learning. But It is gained
only by the Sincere Desireless Vedantic Aspirant who wants nothing except
the Atman. For him, only for him, this Atman reveals Its True Nature, the
Nature of Advaita, the Nature of Oneness of Brahman and Atman, the Nature
of Absolute Truth.
This Sruti-declaration absolutely fits in you. So,there will be no downfall for
you, you will achieve the Goal, the Ultimate Goal of Human-Life-Journey in
this very birth itself under the infinite august Grace of your venerable
Satguru, the Lord Almighty in human form, in as much as, the Sruti
indicates,you are sincerely and intensely craving for the Realisation of
Absolute Truth only and nothing else!



A Most Important Vedantic Appeal and Warning!!

In view of nullifying the false and vain hope that by simply mastering
the Vedantic Books like Kaivalyam etc and simply doing some sort of
stray sadhanas, we can achieve the Sumreme Goal while all the
dormant desires within and their fulfillment ever kept intact,at the
outset itself, we are showing a warning which you must ever bear in
mind if you want real progress in the Vedantic path.
What is the warning?
The Sruti quoted above itself is the Warning.
How does it give the Warning?
Oh! My dear sons and daughters!If you really want to realize the
Absolute Truth in this birth itself, you MUST BURN all the DESIRES
dormant in you ever since you developed the Individuality, the Ego-
centric self by the veiling power of Ignorance, the Maya. Discarding all
the DESIRES in you, you must sincerely, earnestly thirst for the
Realisation of the Absolute Truth only and nothing else. Your WHOLE
mind and intellect must occupy only the THIRST FOR TRUTH ALONE
and for NOTHING ELSE. This is the all secret of all successful Vedantic
Sadhanaas. All the four Vedantic Sadhanaas are integrated into this one
vital requirement, the desirelessness in the mind or the complete
replacement of the desire by the thirst for the Realisation in the intellect.
There is no, even to the least, compromise in this.Giving no heed in
acquiring this DESIRELESSNESS, aiming to accomplish the Supreme

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Vedantic Goal by studying and understanding deeply Kaivalyam etc, or
by giving or attending grand classroom-lectures or superb plateform-
lectures,or by hair-splitting intellectual analysis of Vedantic
Philosophy, or by practicing Yoga, Dhyanaa, Simple Meditaion or
Transcedental Meditation,or any other Meditation of any kind is not
only utter useless and futile in as much as none of these or all of these
can give you real progress in the Supreme Path, but also they virtually
developes intense veiling layer over layer on the Ego centric self and thus
thowing you far far far away from the real path of Vedanta.If you
integrate the four Vedantic Sadhanaas, the result is the
DESIRELESSNESS;If you differentiate the DESIRELESSNES, then the
result would be the four Vedantic Sadhanas.So, if you really want Self-
Realisation then develop the required quantum of Desirelessness by the
mighty power of Viveka which activate the Mumukshutva in you to
attain Satguru whose Jnana-Deeksha inspires you in gaining the
Absolute Self-Knowledge. ----this is the detailed implication of the
warning sparkling ever in the above quoted Sruti and in the like Srutis
Smrutis etc.
So my dear aspirants of all types, in the light of the above warning of
the Mother Sruti, we earnestly, with all humility, request you all to make
self-analysis, as often as possible, as to how much amount of
desirelessness has been developed in you. This oft-make self-analysis or
self-examine will help you always keeping in touch with your
introvertedness or SakshiBhava Practice which is the easy but powerful
antidote for the poison of Desire, the dreadful snake ever coiling around
your neck with wide spreaded hood and ever staring at you to bite at any
time you give way to inadvertency. Then only, when you finish this study
of Kaivalyam, you will not despair and cry,Oh!,aha! I have sincerely
finished this Great Book of Kaivalyam, yet, I feel, nothing nothing had
happened or gained in me!Neverthless, if you call out like this, then it is
confirmed that you have not made enough self-enquiry or self-analysis as
suggested earlier.
Srutis and Vedantic Gurus voice out in one tone that those, only those
who are sufficiently packed with these four Sadhanas will attain the
Ultimate Goal and no body else.
Among these four Sadhanaas Vairagya an Mumukshutva are the
primarily must-haves without which or which are too weak, the six
Atmic Assets are as useless as the illusory water in the desert, or as the
assets kept buried in a hidden unknown place.


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^
--[ : : : -:
:- ] -:
-] - :-]
The Sama etc six Atmic Assets will be fruitful only where Vairagya and
Mumukshutva are forceful and active to a great deal.If the Vairagya and the
Mumukshutva are weak and vulnerably delicate then the Sama etc will be as
useless and bootless as the mirage-water which is water only in appearance,
not useful for drinking or quenching ones thirst.
Between Vairagya and Mumukshutva, as we have explained earlier, the later
is the Ultimate Force that drives the Jeeva ultimately to reach the Absolute
Emancipation through the infinite Grace of Sataguru. But we must bear in
mind that this driving Force, the Mumukshutva is sprouted from the
Vairagya, supported by the Sama etc. So even if the Mumukshutva is in
weak or mediocre form, it will be made stronger and stronger by the
cumulative power of three forces, Vairagya, Sama etc and the grace of
Satguru. This is thus explained in the formula of Vivekachoodamani:
---
: - ..
Even if the Mumukshutva is in weak or mediocre form, it will be made
stronger and stronger and finally it will bear the Ultimate Fruit,by the
resultant force of three powers, Vairagya, Sama etc and the grace of
Satguru.
Following diligently so far, conclusively what do you feel as an aspirant?
As an aspirant I conclusively feel that Vairagya or the Desirelessness is the
Emporer that reigns supreme in the Vedantic Domain, notwithstanding the
Viveka is, as it were, the mother of the later.So the acid test for an aspirant is
to measure, by self-analysis, the degree or the level of Vairagya or the
Desirelessness within him, the explicit sign of which is the apparent level or
degree of Mumukshutva.
Yes. You are absolutely correct. Thus sustains the above WARNING given
by the Sruti.
The Desire Alone is Bondage and the Desirelessness Alone is
Emancipation so says

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The Vedanta. So the Emancipation or Liberation is not existing above the
cloud nor underneath the Earth. It is in the Heart where is NO Desire at all.
So declares the Vedanta,
- -- -] ] ] ] -- - -- - : :: :- -- - : :: :- -- -
-] ...
Desire alone is this Ignorance;the annihilation of Desire ( the
Desirelessness ) is called Emancipation. This Desirelessness or
Emancipation can be well achieved only through the diligent and ceasless
practice of ASNGALPA ALONE.
Here please note: the Desire is directly equated to Ignorance
ASANGALPA, := Keeping our attention always inward and
establishing stanchly in the WitnessBhava, not allowing any thought-waves
that tempts to quinch the thirst of sensual and sensous enjoyments. Here not
allowing means simply watching inward and continuously seeing whether
any such thought waves are arising in the mind. This simple ,quite, inward
watching is so powerful that no such thought will be able to enter into your
mind much less precipitating into sensual actions mentally or physically,
gross or subtle. So not allowing is NOT a mental action like a watchman
who is chasing after the thief trying to enter into the house, but it is
completely concerned with the Intellect and its Alertness and hence the
practice of this Sakshibhavais is the practice of Jnana and not Karma in any
way. As such you cannot excuse yourself or entertain your own self-
deception putting the burdon of not-doing Sakshibhava on the head of
prarabddha which is completely concerned with Karma in as much as both
are diametrically opposite to each other like light and darkness.So practicing
of Sakshibhava, the follwing of Jnana Marga is tantamount to overthrowing
and inhibiting the ordinarly or in any other way insurmountable, insuperable
prarabdha or fate! Further listen!
: , ,
[ -- : :-- [ .. .
The Liberation is not on the back of the Sky nor underneath the Earth nor
on the surface of the Earth. When all the desires of sense objects are totally
annihilated , the desire-form of mind becomes void this Asolute State of
Desirelessness in ones own self is called Liberation.
Here the Mother Sruti virtually condemns, as we have detailed out in the
above WARNING, the consummate fools who, whout bothering about the
annihilation of the dirty filthy bundles of desires are seeking or teaching
Liberation by simly doing or teaching this and that Karmas. Here also Sruti

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virtually equates the Desire to the Ignorance.So annihilation of Ignorance By
Jnana, Knowledge is totally equal to the annihilation of Desire. As such,
where is desire there is no Jnana nor Liberation,
That is why Thirukkural, the Unerversal-Veda, just like the above Sruti,
equating the Desire to the Ignorance, declares thus, concluding the chapter
on Vedanta :
Aaraa iyaRkai avaa neeppin a~n~nilaiye pEraa IyaRkai tharum
The moment the Desire which is of the nature of unquenchable thirst for
enjoyment of sense objects, is altogether wiped out, that very moment is the
bestower of ones own Absolute Liberation
In the same tone as that of Sruti and Thirukkural,Bhagavan Tamil
Thrumoolanar also declares thus;
Vedaantam kEtka virumbiya vediyar
Vedantam kEttum VEtkai ozhinthilar
Vedantamaavathu vEtkai ozhindtha idam
Vedantam kEttu vEtkai vittarE
The psudeo aspirant who desired to hear the Vedanta does not give up the
desire all the same he heard the Vedanta to full extent.
But, Vedants is where there is no desire at all!
So, only those who have decimated the desire completely is said to be true
Vedantins.
Thus, just as the Sruti, Naayamaatmaa pravachnEna labhya: na mEdhaya..
which we have already seen, the above Tamil Rishi declares that the Ultimate
Goal of Vedanta can be attained only through the Absolute Desireless not
through any degree of erudition in philosophy of Vedanta nor even through
thorough encylopedism of whole literature of Vedanta which would rather,
by its own Ego-centric erudite-weight, make the owner drown deep in the
Ocean of Samsara.
Such is the paramount importance of Vairagya in Vedantic Sadhanas!
Alright how can we acquire or strengthen this Benign Vairagya?
By Viveka, the discriminating and analytical power of Intellect, the unique
power which alone can pullulate the true Vairagya in human beings. This
power in some extentant or other, is there in all beings on the Mother Earth,
but it is unique in human beings alone in so much so that it can germinate the
true Vairagya in human beings alone in as much as the Nature has
acculturated the human form through which alone the Absolute Liberation is
achieved and not through any other form under the Sun.Hundreds of millions
of births, being becharmed by the Ignorance of mighty Maya, you have been
all along spelled, as it were, to hold the poisnous snakes, the objects of senses
as ropes, the only enjoyable things in the world and been suffering

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incessantly, alas, not knowing the actual fact that all your sufferings are truly
coming from this illusiveness, from this captivated enchantment, the
Ignorance-produced, the Maya-prouced encapsulating enthrallment!
So in order to be disillusioned by yourself, in your self, for your own self,
there is no other way except surrendering yourself to your own self, the
Intellect-self,( . .) the mighty Viveka. This
means that, while diligently practicing the Sakshibhava, as explained earlier,
you must discriminate the truth from the untruth, the true facts from the
illusory facts, like discriminating the rope from the illusory serpent, the true
water from the mirage-water. By this prolonged dedicated unswerving
followup of discrimination, when the true Vairagya grows day by day, all the
manifested as well as dormant desires cumulatively or one by one, dissolve,
as it were, in the Ocean of your own Self, like all the rivers dissolve in the
Ocean, (Refer Bh.G.2.70 [ ..) you will develop, as there is no obstacles
of desires, under the safety shadow of Satgurus feet, an inner eye that would
able to spontaneously penetrate all the objects internal or external, gross or
subtle and see the One Universal Truth, the Absolute Substratum of all subtle
and gross objects, the Existence-Knowledge-Bliss-Absolute, Your very Own
Absolute Self. This is the Vedantic Sadhana put into a nutshell.
Alright. Consider my prarabdha is attacking me like a typhoon or whirlwind
or tornado attacking an individual, making me succumb to worldly
enjoyments. When I am being knuckled and buckled under such a mighty
force of prarabddha, how can I save myself from being beaten heavily and
thrown away from the self-saving Mighty Holy Raft of Sakshibhava, how
can I maintain and develop Vairagya either, taking it granted that I am
earnestly sincere to my own self?
Dear aspirant! Your question itself is vibrating with sincerity with modulated
words of earnestness. This kind of sincerity filled with mounting earnestness
and towering eagerness is enough for you to save you from any kind of
hulking abstacles on the path of your Vedantic Sadhana, no matter what you
are and where you are. Let the Prarabddha attack like a typhoon or tornado,
it attacks what? You the Changeless Witness or the Ahankarin, the Doer
Enjoyer? Please persue your recorded question above carefully.
Every word of it is , as you said, filled with sincerity only!
It is sincere no doubt, but have you not noticed one vital flaw in it? Please
refer it again.
Yes, I now realize the flaw, not flaw but serious blunder I observe in it?
What is it?

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The serious blunder of attaching my Self, the Witness with the Ahankarin
whom alone the tornado is attacking and not Me the Changeless Witness who
is entirely, absolutely different from the Attacked Ahankarin.
Yes. Exactly thats it.Why have you made that serious blunder?
Because of my inadvertency.
Thats correct. So, this inadvertency is your dreadful, deadly enemy, a
virulent mental disease, a virulent spiritual amnesia. That is why Bhagavan
JagatGuru Sri Thakshinamurthi is always crushing this Demon, the
Inadvenrtency under His Holy Foot. So,
- -^ -: ...
^ = ^: = Practising
Shakshibhaava -: = ever keep yourself in Me, in Saskshi
alone. Here you must note the pragmatic word , ever, always, i.e you
must not ever give way to the deadly enemy Inadvertance. So if you ever
establishing in Shakshi, the Unshakable, Changeless Witness,are watching
the Ahankarin the Enjoyer, then what if any typhoon attacks or any tornado
plunders or any tsunami pillages? It is all concerned with the Ahankarin only
not with You, the Witness of the Ahankarin; stand on the uphill of
Sakshibhava and enjoy the bull-fights, the elephant-fights, the lion-fights or
the tiger-fights of Prarabddha if any.
Alright. Is there any pragmatic Vedantic Vichara or Enquiry that can be
safely and at the same time effectively insert between the Witness and the
Ahankarin, when the Ahankarin is being whirled and twirled by the typhoon
or tornado of sense-enjoyments?
Yes, there is indeed! At the very moment of Ahankarin being whirled and
twirled by the typhoon or tornado of sense-enjoyments, you, the indiffernt
Intellect, standing, as it were, inwardly at a distance, should consciously put
the queries like : What are you enjoying my dear Ahankarin? From where
your feeling of enjoyments is coming to? Is there any real enjoyment in this
sesual object you are now enjoying?...ah!...How long time can you prolong
your nasty filthy enjoyment? etc etc. This is what we called earlier not
yielding to the Ahankarin. At this consciously splitted condition of
Ahankarin ,the mind, the enjoyer and the intellect, the Witness-holder, the
consciously indifferent enquirer, the enjoyment would be no enjoyment at
all, rather it would be like tasting the sweets in which no sugar at all! Only
when the mind and the intellect are air-tightly coupled with one another, then
only any sense-enjoyment would be a full-fledged one, otherwise, if the mind

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and the intellect are consciously splitted or separated , the enjoyment will be
no enjoyment at all! This is a proven psychological fact;test it by yourself.
By this effective and pragmatic method you will easily withstand not only the
tornado alone but even the fiery typhoon coupled with fatal tsunami!! This is
the effective way of maintaining,sustaining and gaining more and more true
Vairagya or true Sanyaasa or true inner Renunciation.
It seems very difficult for me!
Any practice, in the beginning, worldy or spiritual, will appear as if it is very
difficult to master , but in due course, when it is practiced persistently and
diligently, it will be as easy as 1,2,3. i.e standing indifferent to Ahankarin and
not affected by his activites or doing or enjoying or suffering will become
your inborn Nature to you. Hence the wise saying, Practice makes
Perfection

[ \
. ..
There is no doubt, O Mighty one, the mind is amazingly oscillative and
hence it is very very difficult to bridle. But, O son of Kunti, it can be well
controlled by Vedantic Practice of Viveka and Vairgya
Thus Sruti, Smruti, JagatGurus, Mahatmas all declare that the attainment of
the Vedantic Goal is possible by diligent practice ( Prayatna Saadhyam)
Vedantic Practice of Viveka and Vairagya = Practice of Sakshibhava , the
Ever Practicing the Witness-Attitude inwardly = Devotion Bhakti = Jnana.

What is Bhakti or Devotion?
Generally, ever worshipping God, the Almighty Lord in any form Gross or
Subtle or in the form of Guru by deed, word and mind, sincerely in all
respects, with or without spiritual or worldly motivation, is called Bhakti,
Devotion.
In Vedanta Bhakti is defined as under:
-- :-
-- :--
--- :-- :
Among the vital causes that bring one to gain Liberation, Devotion reigns
Supreme Then What is Bhakti or Devotion? The Holy Acharya defines,
Incessant Meditaion on ones own Absolute Self is called Bhakti or in
other words some defines Bhakti as the perpetual Meditation on the Absolute
Truth of owns own Self is called Bhakti.

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Thua there are two definitions for Bhakti in Vedanta.
What is the difference between them?
Only subtle difference.

The first instance defines Bhakti as:
By intellectually doing analytical and integral study and enquiry, under the
authority of Sruti-Yukti-Anubhava, under the Holy Guidance of Satguru, and
conforming that the Real Nature (sva- svaruupam) of Brahaman and ones
own Self is Advaita, Non-Dual, incessantly Meditating( anusamdhaanam)
upon the Self as Aham Brahmaasmi, I am the Non-Dual Brahman is called
Bhakti.
This technically means that first Vedanta Vichara, the Super Scientific
Enquiry as a result of which follows then, the constant firm intellectual
confirmation of the Real Nature of ones own Self on which incessant
Meditaion is being donethis is Bhakti.
The second definition technically means that the incessant performance of
Vedantic Vichara, the Super Scientific Enquiry on the Real Nature of Self (
sva-aatma-tattva-anusamdhaanam) itself is called Bhakti.If you are thus
diligently doing Bhakt like this the Vichaara itself becomes the Meditation
(two-in-one) and finally you will land where the former lands. So only such a
technical subtle difference, that is all.
The Holy practice of Sakshi Bhava inculcats both the Bhaktis.
Alright. What about the Bhakti that an ordinary people are doing?
This comes under the first definition of Bhakti.
Vedanta declares that the Witness in you is none other than the Universal
Lord, the Almighty, God Himself who is again none other than the Absolute
Self. So the ordinary people, knowingly or unknowingly worships the
Universal Witness as their God in the Form of or through the Statue etc. and
not the body of the Statue etc itself This means that they are virtually doing
sva-svruupaanusamdhaanam only, which precisely fits into the first
definition.
Alright. Should I first acquire the Four Sadhanaas and then only could I enter
into Vedanta, just as a worldly man who first collects all the necessary
instruments and then enters into accomplishing certain wordly objects?
No. No such thing as first collecting proper instruments and then entering
into the relevant work, in Vedanta.As we have already repeatedly explained,
Vedantic Four Instruments are purely internal, concerned with ones own
mind and intellect, concerned with Jnana while all the worldly instruments
are completely concerned with external things gross or subtle, totally

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concerned with Karma.No matter, whoever you are, whatever your worldly
position or status, whatever your Religion or Belief, no matter, wherever you
born or live, the only thing that the Vedanta demands is the Earnest
Sincerity that seeks only the Realisation of Absolute Truth and nothing
else, as revealed in the Sruti that we have already seen. The Universal
Law, the Almighty Power is, as it were, infused into this mighty Sincerity
and hence if you are having this singular Sincerity in you, then all the four
Sadhanas will be sooner or later bestowed upon you.So you need not bother
about anything, if you are having this Unique Sincerity, you can stratight
away start your Vedantic Sandhaana by yourself studying this Kaivalyam,
SriViswopanishad, the Gospel of Sri Ramakrishnaparamahamsa, Geeta ,
Vivekachoodamani, Srutis etc etc Pure Vedantic Sastras with or without any
guide or Guru all necessary Vedantic things, in due course, at proper time
and place will be instilled into your inner self to proceed nonstop towards the
Ultimate Goal of Human-Life-Journey, the Realisation of Absolute Truth.
But certain fellows bedeviling the lower casts protest against their entering
into the Majestic Domain of Vedanta?
Vedanta, the Super Science is functioning under the mighty and majestic
authority of Sruti-Yukti-Anubhava and not by any blind faith, or by any faith
in genral, nor by any dogmatic appellations and therefore it is Universal
belonging to the Whole humanity not to Indians alsone muchless to particular
casts or sects. So their fanatic contention is totally against Vedantic Holy
Norms;this we will prove in detail in due course. Now as our Jagatguru says,
without bothering these fanatic fiends, repracious brutes who by their devilic
attitude, triggered by their selfish motivation are mercilessly committing
dogmatical and diabolic sin against Sruti the Holy Mother of the Whole
Universe, let us proceed further.
- --
[ [ :- - - -: ..
Without knowing the real cognitive content of the Heart of Vedanta, the
bloody idiots speak such and such irrational and irrelevant words.Put aside
the brutes contention, let us continue our deliberations on Vedanta ( under
the authority of Sruti-Yukti-Anubhava)
So, shall we proceed further?
Before proceeding further I want one more point to be cleared. That is, many
many great Mahatmas are giving great emphasize on external renunciation
coupled with internal renunciation.
Of course, they are. Not only many many Mahatmas but also all Vedantic
Sastras including our Universal-Veda, Thirukkural put very great emphasize

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on external renunciation coupled with internal renunciation for those who
earnestly wish to walk on the steep Path of Vedanta. There is no other right
and fair way except humbly accepting our damn weakness in accepting
external renunciation inspite of our earnest thirst for achieving the Ultimate
Goal of Vedanta.There are very many vital points, gross and subtle that are
most simpatico to easily tread the steep stumbling and bumblingVedantic
Path. But the all-knowing and merciful Sruti and Vedanta Sastras like this
Great Holy Book Kaivalyam, Thirukkural etc accepting cordially, whole-
heartedly the weaklings and doormats like kara who are having no least sign
of external renunciation but having earnest thirst for Realising the Ultimate
Truth and are eagerly praying for absolute internal renunciation, highly
encourage us with such a soothing , comforting, assuasing, consoling and
solacing words as under:
Kaivalyam says, .. thuravukku viraagam kaaraNamanRi vEdamanRE.
The supreme cause for true renunciation is the inward desirelessness not the
outward camouflage,
The Universal-Veda declares: mzhitthalum neettalum vEndaavaam ulkam
Pazhitthathu ozhitthuvidin
If you do wipe out all the despised things which are contemned by the
wisemen,from your mind and intellect, then there is no necessacity of bearing
baldhead camouflage or lockedhead camouflage.This means that if one has
perfect internal renunciation then outward renunciation is redundant or
utterly unnecessary.
We have already seen Srutis Heart that expresses that the Atman reveals Its
True Nature only to those who wants Atman alone and nothing else. This
means that one must have earnest internal thirst for realizing the Absolute
Truth coupled with perfect internal sincere desirelessness that wants nothing
except the Infinite and Everlasting Bliss of Atman. This in other words
means that one must have full fledged Four Sadhanas which are all internal
to realize the Absolute Truth. Thus Sruti puts the perfect internal
renunciation as an indispensible requirement for gaining Atma Jnana and at
the same time the Sruti does not put the external renunciation as an
indispensible requirement but it puts it as a supreme means to acquire
internal renunciation. Nowhere else the Sruti denies Its Blessings to a person
who is having perfect internal renunciation but It not only denies Its
Blessings but also severely condemns the person who is having the external
renunciation but lacking internal renunciation. Many many Vedic,
Upanishadic Great Rishis like Yaakjnavalkya, the Holy Author of many
many passages in the Sruti, who had two wives, did not take external
renunciation for gaining Knowledge of Brahman. After gaining the Supreme

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Knowledge, as driven by his prarabddha, he took external sanyasa for
gaining Jeevanmukti VilakshaNaananda. From this, it seems, Sruti advises
us, for having or not having external renunciation Prarabddha is the root
cause.So we need not bother about not gaining the thing that requires the
dominant permission of our prarabddha as we are well placed by the same
prarabddha in a very good position of life in this world that allows us gaining
internal renunciation in great deal.
One more thing. If we look into the modern, I mean Kaliyuga, political
economical social and cultural atmosphere, it seems, not duely congenial for
taking and prolonging the successful outward true sanyasa thereby
developing our internal vairagya. Having visited many Vedantic Mutts and
staying there many days together I observed more a, not less than our, wordly
atmosphere rather than a congenial spiritual atmosphere.In the Mutts, bound
by its own strict rules and regulations,being culled out of your independency,
you cannot take your own time and place to perform your sincere Vedantic
Sadhanas as your Vedantic mind or intellect rightly demands. Of course, the
moment you join legitimately in a Matt, your MAMA, the Mine seems to be
altogether cut asunder,but of what avail? Day by day while your formar
MAMA laying seemingly dead, your I, the Ego bulges in lograthmic
progression with the result that you stand at last as a seniour Sanyasin with
internal bulged I or Ego coupled with internal special MAMA, the MAMA
of, the MINE of the Matt and its properties subtle and gross; subtle here
means the philosophy of the order of the Matt and gross means the external
properties movable and immovable. Thus for a sincere Vedantic student it
seems next to impossible to acquire the Ultimate Vedantic Realisation
joining in a modern Matt or Mada where he is confined to solve much more
worldly problems of the Matt than Atmic problems of his own!

This kind or any kind of Criticism is absolutely no avail for our real progress
in Veddantic Path. Sri Viswopanishad in its first message itself severely
condemns external crticisms and commands the aspirant, Better keep
Mouna So,instead of finding fault with worldly atmosphere, humbly
accepting our utter weakness in taking true external sanyasa, we must strive
hard to acquire perfect internal sanyasa that is only what is wanted, no
matter, for that matter, how many years or births we have to take in this
world.
What bout then the Dosha Drishti -: Is it not kind of finding fault
with the beings or objects of the world?
No it is not finding fault with or criticism of, disillusion because its result is
supreme, gaining internal Vairagya, gaining desirelessness;it is a kind of

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Vedantic disillusion. Criticism makes you delve in the deep darkness causing
increased misery in you while Dosha Drishti, throwing bright pragmatic
intellectual light upon the objects of sensual and sensuous enjoyments
thereby showing the real ugly horrible faces of them thereby clearly
disillusioning you from the spell of Maya, brightly enlightening you, lifts you
up from the abysmal depth of worldly desires, the dirty filthy deadly poisons.
So, criticism is a deadly enemy in the mission of Vedantic Progression while
Dosha Drishti is your real friend in time; the former is a critical sign of
dragic mental disease while the latter is the healthy wealthy sign of
intellectual stamina of Vedantic Spirituality; the former is the dangerous sign
of your deep attachment with the Ahankaarin while the latter is dazzling
bright sign of perfect detachment from the Ahankarin;the former is
thoroughly worldly while the latter is thoroughly Vedantic; by the former
you are indiscriminately accepting that this utter transcient world is true
while by the latter you are discriminately accepting that this utter transcient
world is utterly deceptive and illusory; so, the latter is accepted by Vedanta
as one of the standard Vedantic Methods for gaining true Vairagya while the
former is severely condemned by Vedanta.
Thus you must analytically judge anything by its final results not by its
outward appearance nor by its outward enchanting but deceptive activities

What is exactly Dosha Drishti or Vedantic Defect-Finding?
Super Scientific Intellectual Analysis of Defects in sensous and sensual
objects of the world and therby gaining true Vairagya or desirelessness or
internal renunciations is called Dosha Drushti or Vedantic Defect-Finding.
Take the most powerful sensual enjoyment or temptation of sex for instance.
You are sincerely making analysis like this:
What is there in your partners body?
O, bloody fool! O,blinded Ahankarin!
Only blood and flesh,
Stool and urine, bones and nerves,
Filthy swet and nasty odour,
Stringent gasess, filthy feces
Piss and pee and filths!!
O, bloody fool! O,blinded Ahankarin!
Any good? Any nicety? Any nuance to find?
All dirty nasty filthy flimsy, all behind!!
The whole-sale merchant of diseases all kind
Lo,the STIs and the HIVs leading behind
O,Enjoying in them really!?

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No, destroying yourself wholly!
Beware!!
Think it over, think it over and again
Again and again to gain
The Vedantic Vairagya to gain
The Everlasting Bliss, the True Gain!
-
- --- .
O, Ahankarin! Dont be befooled and enchanted by seeing the region of
womans breast and belly. Think it! They are all of the form of flesh and fat,
blood and piss etc. Think it over and over, again and again!! (By this process
of thought-provoking analysis again and again, often and often you will gain
true Vedantic Vairagya coupled by which Viveka will bestow upon you the
Everlasting Infinite Atmic Bliss, no doubt in it )
Supporting this kind of intellectual Vedantic analysis there are many Verses
in the Srutis as well as in other famous Vedantic works like Pattinatthadigal
PaadalgaL, Thaayumaanavar Padalgal, Naaladiyaar, Vairagya Sadagam etc.
Often and ofen quoting these Vairagya Verses and dwelling on the
pragmatic meanings of the verses, you can instill and infuse Vedantic
Vairagya in the innermost recess of the Ahankarin
This is the form and function of Dosha Drishti Vedantic Defect-Finding
in Vedantic Arena.


g@g|G 8gdG|G 2u |O0u M8Odu:

GOgg 8gOGdgd@ @@gg@g| GOG|G (@@L8gOu,
Ol_gO0 GOLOd 2__OG|G) uG|O0 OLL @@d@u? OGG
M8OG? O G OlGOd|dud| uuOd@ @OO Mg.
gG0 8gG 8@LL0dOu |O_Od OLQ_L ML__OG|G
uG|O0 OLL @@d@u OGLOg @8M8u@u, OGG
M8OG OGLg|OG @g_d_gg M8u@u LLu Lldd@d
dL_d|G_ udQ|. @LLddL_OgG@ ud@ uOuG
G8g|g@d Mduu g@ uQGd@u@u. @OOuQGd0 @0u
uOu Gu SINCERE _d8 G8g|g@LLg@ Olg|LQ_@ 2uGdd|
u@ L0O G0dOu Gu _|@ __ @O_l0 dd|
@GGG__L LOgl0 gu[@ @GGG_ @d|_@.

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@ggOd gg@O u_@u 8gG Oludd OL@O_d dL8|du
GGdud GOgggg|G OGg@ @0du|@u dM0u.
@ggOd dL8|du @0Gu GOgggg|G dGuG 8|dd0G
gg@O0dgu Ou|g|0 Olu0d| uGg|0 Lg|d|G_G.@g|du|0
@ggOd dL8|du @@-8L 2O[L0d, 8-Ldg
2O[L0dd dMd d|Ldd|G_G. @@udu|G OlGOd
@LuMl GLG_ gg@O-@0du|0 @@-8L 2O[L0dQu,
OlQO[ @0du|@u gg@O @0du|@u Og| Ll[g|Og|
Og0dudQu dMdd|Ldd|G_G. Q[M0du|@u
@g|d80du|@u dOgdu Ld0du @0ud gg@O0dOu
Ou|g|0 GLg|ddLLL_uuOgd dM0u.

8. @G|O@u @[M_ dOlddL8|du OGG 2Mg@d|G_G?
@G|O@u @[M_ dOldu dL_u dL8|l0|@@ G@
8gG0dgu |O_OdL ML__OG0 20d @ddgOgg
g0d@MgGL@u, OG 2uuu MOl0|0 GLLL
Q@LGL0Qu dGO OO0l0 dLLL_g gOld@u uG
GL0Qu g0d@g |uug|_@g gOld@u OGL@u. @@
20d uddu 20dg@GLgg0 2g@ @d@u @LQLGLG_@
00 OGL@u @@ OlGOdgg|G0 OO[dd|gg|G0
8Ld8uLgg|0 Og GOgg Ol_gO0 GOLOdud@ O@u
@Gu ML_g @d@u 2uGd@g @GLg@LQ OGL@u
@ggOd g0MdMg @GLg@L Q__O@d@ @@ OLL
OGL@u OLu, @OG dGO O0|l0 LLL uG, OLLG
gLLlg@g, g|@uLlL L[u0, 288dLL GOdgg|0, gLLl
@_O@GL0 @, 88_@@OlLu GOuOl Ol_@d OdG_
8[MOLOG OGL@u ML_LL_d|_@. @G| dOldOuLLLGLu.
dm.@OGg|d GGG @g|0 du@u
QOG MgO0 du@u _gMLug| d0du@u
gOG @G_OL@ MOl0 8d|gg|L Q@LGL0 MOuLlL
LOu@ @Ggggu Lg|LL Lg_|GGG

@OO@ G@ 8gG0dgu @@Oudd OdO[LML__
g|dd| g@ OugG, gg|gu|du,g|MgOu u_@u

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g|_gu _d| @OOdg @dd0du|G gd@g00,MOl0|0
O gg g@ Q@,OMOl0|G gd@gO0L ML@dd@u0
@@g@g @GQ@O@GL0,@GQ_@ uGu MO@uLl O,@g
Ll_LLl_LQ8 g0d| 8u8[ @GLggd|LQ gg|@ @u|88| (
8OG@ggG) _g_ML@L_, Mu_|MOG@u @G G
dMGM @gd|Lg @ggGG .

@g@ OGGM8gG?
_gg M8u|0 OlOL O@d|_@
@OG ~ @OM ~ @OOMMu ~ @gug|
gOGu ~ gd|LQ, @ddu,MOuLl ~ uGu MO@uLl,MOl0|G @LL0
Q@ MOuLlg@LL@ GL0 uGu Q@0d|g @g@, Lg_|GG ~ u|d
O8[LLLLG,OlO[gG
@G@ gOGu

d.gg|gu|du,~
2L0 8g L8|, G,O0| @g0| @ddu
2.g|MgOu~
@[ddg, @dd, d|[d @g0|OO du@u,@u|,MOLLu
@g0|OOdu@u O@d|G_ @ddu
m. g|_gu ~
g|@L_, Q0|,LuQ,@ u|GG0 Gu| |0_ddu
@g0|OOdu0 _L_u @ddu

Introduction to the Verse 12:

So far, the Holy Author Jagatguru Bhagavan Sri ThaandavaraayaSwamigal
successfully enumerated the four Vedantic sadhanaas giving lucid description
for each Sadhana. Now the Guru depicts, as it were, a mental multimedia
dynamic video in which the Guru-Syshya-Samvaada, Teacher-Disciple-
Dialogue or Conversation runs, hereafter , throughout this Great Book. This
is, you know, one of the customary literary stylistic methods that all most all
the literary brainiacs are employing in their famous works in view of their
readers clear understanding and easy follow ups.
In this verse the Holy Teacher shows a short scenario in which the holy
chaotic mental condition of the aspirant who is brimmed with the Vedantic
Four Sadhanas, is depicted. Chaotic means terribly restless and confused.

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Holy chaotic here implies that it is not worldly but it is so purely spiritual
that powerfully drives and quickly lands the aspirant directly on the platform
of Applied dynamic Vedanta. We are the Noothana Vivekies, the Modern
Vedantic Students, so, we do not have the chance of having the idea of how
the mental and the intellectual condition of the Vedantic student who is
completely filled with the four Vedantic Sadhanas, would be.By portraying
this scenario, the Holy Guru teaches us that we must turn inward often and
often and by making self-analyis, finding out how far we are away from
such a perfect Mumukshutva, and alerting ourseves accordingly, we must
urge our conscience to furhther speed up our Vedantic Sadhanaas, the
supreme holy purpose of whole human life.
Alright. How to speed up of our Vdantic Sadhanaas?
Time flies like anything! So,whenever you get free time, without wasting it
in wordly details, be alerted inwardly and immediately go to solitude. In
solitude,by the power of self-analysis, intensifying and deepening Viveka
and Vairagya, you can thus speed up your Vedantic Sadhanas.
How to alert our inner consciousness?
By often studying and deeply analyzing and thinking
the Vedanta passages like:
With daily dawn and sunset the destined days of life are shortening.
Time flies, engrossed in the multifarious affairs of the world,
we do not see it go.
Birth, decay, sickness and even death
do not arouses to the consciousness of our sad flight.
All this is proof sure that gilded phenomena around us like the reddy wine,
have intoxicated the world and
made it insensate to the true nature of the things.
Sri Viswopanishad--19-07-74



Verse-12.
Thus, by the mighty and holy power of Four Vedantic Sadhanas, one
fully qualified person who was not able to tolerate the three kinds of
excruciating mental pains, caused
1.by ones own body and senses,( i.e. mental and body related worries
and diseases)
2.by cosmic deities ( i.e. ghosts, krahas etc inflicting unexpected pains,
sorrows and sobs and

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3.by the five elements and their modifications,(i.e. by the natural
calamities, thieves, animals etc,) being terribly suffered like a worm that
is terribly suffering due to the intolerable rays of the scorching Sun,
hurried to dive into the holy water of Knowledge which alone can root
out the cycle of births and deaths.

In other words,

Brimmed with the Sadhanaas four
An aspirant of this Vedantic Lore
Unbearable sufferings of this world
Of the senses of demons hold
Of the objects of dreadful world
The three pains griefs of the world
Scorched and throbbed him like a worm
That scorched by the scorching Sun
Hurried be purged by the Holy Waters
The Knowledge Absolute that the Bondage shatters
When your Vedantic Sadhana goes steadily but deeply, speedily but
intensely, you will be slowly slowly engulfed by true Vairagya and
Mumukshutva both ever fortified by the sharp and mighty sword of Vedanta
Viveka, your inner restlessness also will grow steadily but deeply, speedily
but intensely and in solitude you may weep profusely, completely, sincerely
and truely surrendering your whole being, subtle and gross, at the Lotus Feet
of the Lord Almighty; at this stage, you may feel such a terrific holy mental
restlessness that bearing it further may seem to you impossible for you. Here
ends,nay, culminates, as it were, all your Sadhanaas! How? If you are so far
not blessed with a Satguru, you will be provided, no body knows where but,
with an able Satguru ( This happens to the aspirant who comes in this Verse)
or if you have already provided with an able Satguru, you will be
immediately blessed with the Vedantic Jnana-Deeksha, the moment
attaining which you will find yourself, like a person waken up from his
terrible fiery dreadful dream, waken up from all your terrible illusions of this
world of Maya and you will stand amazed and wondered and you cannot
control yourself from uttering such words as, Oh! Where hath gone all my
sufferings and suffocations? Peace! Peace!! My innermost Self Peace
Personified!! Where hath gone that Maya and her Offspring, this world with
all its names and forms and actions!! I find nothing except the Subsratum,
Brahman, my own Non-Dual Self!!..Prostrations, a billion times to my Holy
Divine Satguru, the embodiment of BrahmaJnana, the Lord Almighty in

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human form for whom what can I how can I repay for imparting sucha a
Supreme Knowledge of Self in token of showing my infinite gratitude and
thankfulness !?etc etc
Why could it not be a psychological phenomenon creating such a mental or
mind-level excited exhilaration?
Vedanta or the Jnani does not deny your contention if you make a slight
correction as Intellectual level exhilaration instead of mental level excited
exhilaration in as much as Vedanta declares, -\ --] ..-
. ;...-- - - - :---: -
. . Vedanta do accept that all Bondage to Liberation-evrything is
mental or psychological creations.But the Vedantic Realisation of Absolute
Truth is beyond the conception of Liberation; it is Transcendental.
Transcendental in the sense that the Realisation of Absolute Self is beyond
senses mind and speech; defying all expressions, it is, indefinable, ineffable
indeed! Sruti Smruti etc give only the pragmatic suggestive terms for the
purpose of instilling Vedantic enthusiasm or exuberance that impels the true
and sincere aspirant ever making progress in the Imperial Path of Vedanta.
The scenario continues in the next verse also
dL8| MgLd|_@

dm._GLlG uOGOl uddu gg LOMdu @G_|0
dGO OO0l_LL_ OdgLLl @_u uGGL0
GLGOG MO@0OdGGL GLdg OMMu M8G@
@G8_ @@OOd dM_ G_d OM0d|GGG

dm. @OO@, O00g @GL0du|G@u @@OudQu
|[g[udQu Ol_LL_ 8OG@gg| ML_GOM_u O@u
gOl[uG GOLOd0 u|dQu 2gLML__ 88gdG,
( @G|u OGG0 @g@GL0dOu M00u
ML@g@dMdMGL @_uLu Lgg|d
MdM@dd@@,OLLO@ 8_@@gOGd dM_Llg@
Mu@@G g dOd ML_G_ _dGOM_u,g_@ O LOL OlL_
MOu|G_|G _dGOM_u OG 2@g|d |88lgg
88gdG),uOGOl,uddu,M80Ou O@u @G@ ML@Ol@LLL
GLLLl0|G@u,ML@OO0lG|G@u,GOLdu|G OO0l0
dLLLL uG ( @G|ggug|gg0 u dg| Ggdg|gG OG

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@8|g guGL[__00 OOO0Od d|g|g@dMdM_
OGOLdu|G) Odl0 dLLLu0 gLLl u|d GOdud
@_d|G_OgL GL0 ( @_uLud| OO0Od d|g|g@dMdM_)
@GG @, ( @ O0@ 8G@u0 OO 8GG OOd
2uu) Mu@@G 8_@@gG @@d@u @LgOgd dM_ (O
g|@LLg0du|0 @O_d OLdd0u Q@@ OMMl
uOugG), OLu MO@0OdG_ GLg0 @O_G@ OG@
Odl0 Lgu,u0 @g0| _8|gg@d@
ML@udGu_u,8u|gGg_u M8G@,O g|@LLg0du|0
M_@8Md|OLd O g@ OM0d| @O_dL _8|g@ @g@
uM_u G_dL LMl@ OM0d|GGU

LMlGO _Gu|dgg|_@uL_u00 OGg@ _@M0dgd@u
_MlGO. LMlQ d0d[gOgd dLGLL_ OOdd Og
@Gdd|G| Ou|gd8 LMLg@8 8uL0d@d|_@.2MOuG
LMlOlG MOu|LL_ 8GG OOd| 8_@@OlG 8|g|l0
@LLggG @@d@u.
8u|g@ OGL@ GOuOl Ol_@,@ gG@ 2L0ML@uOl OG
OGgOgu @_|LL@ Oggg0du g|@Odu|0
8uLLldd|GG_G, Ogg g0du g0du@ Mu@@G
GOuOll0|L_8 8uL0d@0du O@u @OuG @_|LQL
ML@Ougg@Og@u,GOgg 8gdG|G 2uug g|O0d
@_|LL0 2Mg@Og@u.@MLd 2L|Lgu I.2.I2 u_@u I.2.I3
_d|O__|0 @@8L @0ddM0dgu,@@8L
M8GOM_OGQu Mgu|Od 2uuG _0@d dMd.

ggu ~ M80Ou, LOM ~ ML@ Ol@LLu,g@d dLLGLL_
8g[MuGOdu0 Ol_LL@g,8GG_du@u Ol_LLd
dGuG ML@Ol@LQ,GOLG|G OO0 GLG_@, GOLG|G
OO0l0 O gg uG gLLlLL@ OOOuQ dGGu OOuQ
dGuG@ @g LOMl0 O gg ud@u gLLlLL@.
8_@@ OG_G0 00@ @G@@ OG_G0 OuGu
@G8_@@ OG G @@ OLMdM_ 8|_LLlgg?
^] ( ...) O00 @0dOuu
d_@MgO@u Ll[uu@_g|l0 |O0ML__O@uU OG

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Mu@@G8|@d@ @@Oud @0ddMu O@dd|_@
@g|.@GgGL0 8u|@g|u(dOgu)
: [ : ( ...) 8gg|[ @Gu @@Oud
OddLML__Oduu,MuLML@Ou
g8|ggOdgu@uuOU @G8| OG @0ddMu
O@dd|_@.
@0@ 80d[ LdO@u
:- - -[ :- -
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8|_LLlg@d @d|G_ OG 2O[ O@@d|_

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@GG|M@OG[ 00@ @G|M@@O_ _|Q@gg0 OGLGg

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O8|u|0O000O?@GL0gG @0@u @G|M@@O_
@GgdOd OGLg_Gd @G|M@ 8_@@ OGLg_Gd
@Lu|0O0.OGGO @G|d@ @Ggg|_@ @G@u LlG@u LLu
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8_@@ g@OgG.
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OG_0 LLl0O0 OO @u @LgOgL ML@g@
8_@@OOd@_|g@u O@u.Gu_M8GGOO 8|_LQ
2uu L_LML@u, Hard and fast rules, 00.





Introduction to Verse 13
In the last verse we have seen the intense restlessness but sublime disposition
of the aspirant with the result that the earnest intellectual hallowed thirst for
Absolute Liberation from the horrible Samsara, flared up from the innermost
Soul of the aspirant. What happened next? That is portrayed in this verse-13
In the last verse, the example shown was a worm which was being terribly
scorched by the burning Sun.This example is unique and superb in as much
as it almost exactly suggests the mental pain and the intellectual turmoil that
the fully matured Vedantic aspirant undergoes. The part of the worms body
that lays on the open groud which is continuously being heated by the
scorching Sun, is being perpetually burnt while the other part of the worms
body is being ceaselessly scorched by the heating light of the burning
Sun;just image the pathetic and hapless condition of the worm, putting,
mentally, your own body in the position of the worm! Apply, mentally, the
same intense pain and torture of the body to the mental and intellectual
domain of the aspirant;now you could, to some extent, understand the inner
and the outer status of the fully qualified student of Vedanta.
In this verse the example shown is a deer which was first caught in a hunters
net. But, somehow clambering and scampering, escaped from the hunters
net and at last, lo, skittered away very fastly, since he knows what would
happen if he would be caught again at the hands of the cruel hunters!Would
the deer turn back again at the direction of the hunters? No, never! One more
thing; it is not an easy joke for a deer to escape from a hunters net; once in
blue moon, very rarely, one (or two) deer may have the chance and fortune of

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escaping from a hunterss net! The same fate precisely fits to the human
beings also; once in blue moon one aspirant have the chance and fortune of
escaping from the torturing net of Samsara. Thus the example is unique and
quite appropriate to the outer situation and to the inner disposition of the true
Vedantic aspirant. What a beautiful example!
So, it seems,the Kaivalya disciple has been blessed with outward
renunciation also?
Yes of course.Also by observing the excellent quality of his putting
questions etc you will admid that he is well-versed in Vedantic Scriptures as
well.
Verse - 13.
Thus being spurred and urged, the above qualified aspirant, like a
deer, caught in the net of the hunter, but, somehow escaped and lo,runs,
not giving the chance of being caught again at the hands of the hunter,
escaping from the tri-cravings of wife, issues and wealth, rushed, but not
with bare hands (i.e. taking with him some fruits and flowers as a token
of showing respect to the Great Teacher), to the Jnaana Satguru ( i.e. the
able Teacher of True Knowledge) and bowed down well (at the feet of
the great Teacher of True knowledge)
In other words,

Lo and Behold!
Escaped somehow from the Samsara net
Like a deer shook off the hunters net
Escaped from the spell of the three
The wife the children and the money
Altogether once for all
To surrender his all
Rushed along, belted along, and pelted along
Not with bare handed but with fuel along
Surrendered his all but once for all
Prostrated at His Holy Feet
The Jnana Satgurus Sacred Feet

Throughout this Great Book, in fact, the sublime elevated humility of the
aspirant is really amazing!
Not only in Vedanta but well-nigh in all the Spititual Denominations of the
whole world the sublime characteristic of HUMILTY is invariably stressed.
How is it? Does it do deserve to hold such a highest position in spirituality?

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No doubt in it dear aspirant! Yes, it does deserve to hold such a highest
position in spirituality, no matter what the Denomination it belongs. The
100% of Humilty is, in all respects equal to the 0% of Egotism. So, the
decay and decomposition of Egotism is directly proportional to the real
growth and develpment of Humilit. Or the real growth and development of
real Humility is inversely proportional to the real growth and development of
real Egotism.Knowingly or unknowingly the summum bonum of all the
Spiritual Denominations of the whole world, without any exception or any
compromise, is this Single Humilty in as much as it directly hits and virtually
kills the Egotism which being the offspring of Ignorance or Maya, is the root
cause of all the miseries of the inner and the outer world of an individual in
particular, and of the whole world in general. In fact real Humility is the
resultant sublime characteristic of all other real sublime characteristics of a
human personality. So, it is no surprise at all to observe that all the Spiritual
Denominations of the whole world do attribute such a highest value to
Humility.
If you go through Sri Viswopanishad, you will, at the very outset, find
Shanthi Paada just as it could be found in almost all the Upanishads or
Vedantas. In the Shaanthi Paada of Sri Viswopanishad you will find only this
sublime Humility is stressed. As a matter of fact, this shanthi paada of Sri
Viswopanishad is a short common commentary of all the shanthi paadaas of
all the Upanishads of Vedic Rishis since, you can easily obcserve yourself,
the implied implication of each and every Vedic Upanishad is this very
sublime Humility only. Not only the simple Vedantic stress on Humility, you
will find in the shaanthi paada of Sri Viswopanishad, but also, the pragmatic
value of Humility, the simple practical ways and means to acquire the
sublime humility and the practical method to apply it in spirituality of
Sakshibhaava.. Please now itself go through it and come back after studying
it fully.
Ok. I will study it and come back.
Yes you have studied and come back. How do you feel now?
Sorry. I am unable to express my feeling in words. Nowhere else in the entire
range of Atmic Literature which I have gone through, I find such a unique,
out and out practical method of acquiring the hallowed characteristic of
Humility in oneself by oneself for ones own welfare of oneself. The method
of stressing the unique value of Humility is also out and out unique and
matchless. I humbly with all gratefulnesslness prostrate at the gracious Holy
Feet of Bhagavan Sri Viswamahamuni.
Yes. This is the real feeling of every sincere Vedantic aspirant who intensely
thirsting for aquiring the real sublime Humulity that leads directly to the

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Appplied Vedantic Arena, comes across the Holy SriViswopanishad with its
unique Shanthi Paada.
What is this, but with fuel along?
The fuel represents the aspirants I and Mine or Egotism the
embodiment of Ajnana, Ignorance. He submits it at the Lotus Feet of
Satguru who is, in the sincere disciples view, none other than the Lord ,
Almighty who has taken the human form to bestow Ultimate Redempion
upon the disciple, from all the miseries of Samsara by completely burning
down the fuel of disciples I and Mine through the flaming fire of
Jnana, the True Knowledge of Non-Dual Brahman or Atman
It is, it seems, enough if it is said as Jnanaguru or Satguru, then why this
extra adjective Jnana,, Knowledge, qualifying Satguru?
^] ( ...)
( The fully qualified aspirant should approach the Vedantic Teacher who is)
well-versed in Atmic Scriptures and who is ever established in Absolute
Brahman thus spake the Sruti.
So, as per Sruti, a fully qualifiedVedantic Teacher is He who must ever
established in Brahman as well as he must have the thorough Scriptural
knowledge.
The Smriti, Bhagavat Geeta also says so thus:
: [ : ( ...)
This means that the Vedantic Teacher must have the exhaustive knowledge
of Scriptures as well as the Direct Realisation of Absolute Truth
The Sun of Vedanta, Bhagavan Sri Sankara Bhagavat Paadaa: comments
here thus
:- - -[ :- -
:- [ :-
Though thoroughly invested with Scriptural knowledge of Vedanta, only a
few are endowed with Direct Knowledge of Absolute Truth, rest all not so.
That is why here the Geeta gives special attribution to a true Vedantic
Teacher as those who have Directly Realised the Absoute Truth
Hence the attribution as, Jnana Satguru for a Fully Blossomed Vedantic
Teacher.
In Vivekachoodamani, the Jagatguru gives a complete definition of a full-
fledged Vedantic Teacher thus:
^]: :-:-:-:

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: :---:
- :- :-
The true Vedantic Guru has the following qualifications
1. He is having exhaustive knowledge in scriptures
2. He is having the Direct Knowledge of Absolute Truth
3. He is ever unshakable by any desire
4. He is, ever establishing in the Brahman, ever rejoicing the Bliss of
Brahman
5. His mind and intellect are ever remain in everlasting Peace
6. He is analogous to a fire flaming without any fuel i.e He is Self-
luminous, Self-effulgent, Self-existent Jnana Itself
7. He is an Ocean of Mercy and so, without any cause, merciful on all
beings
8. He is real kith and kin to all good human beings who endowed with
absolute humility bow at His Lotus Feet.
So, all Vedantins cannot become a Vedantic Teacher;only He who is having
all these eight qualities can become an Applied Vedantic Teacher.
In fact there is no such a special instrument, mental or Intellectual or
physical, to explore, locate and find out such a true Vedantic Teacher.
Then how to find out a true Vedantic Teacher?
As Bhagavan Sri Ramakrishna Paramahamsa advises, you need not bother
about finding out a true guru, if you, by your spiritual Sadhanaas, make
yourself perfectly fit for, then necessary Spiritual Guru will be sent to you by
the Almighty or you will be automatically guided to the right Guru in right
time and in right place. So fully concentrate your whole spirit and soul in
doing Vedantic Sadhanas.
What is the difference between a Guru, Jnanaguru and Satguru?
Guru is a Genral term that can, according to the context, dnote a worldly
Guru or any Spiritual Guru or Jnanaguru or even Satguru; but the latter both
differ in denotation.Jnanaguru does not fit into any wordly context all the
same jnana means generally knowledge. So Jnanaguru refers one who
teaches Atmic Literature only or who teaches and gives Jnanadeeksha as
well. But Satguru is one who blesses Indirect Knowledge by Vedantic
teaching and bestows Direct Knowledge of Absolute Truth by Jnana
Deeksha. You may have many Gurus and Jnanagurus but you will have only
one Satguru. Because the Guru who blesses Sat to his eligible disciple
through His JnanaDeeksha at right time at right place is alled SatGuru.This
Vedantic Realisation of Being as Non-Dual Absolute Brahaman, through
the Satgurus JnanaDeeksha,happens only once in an aspirant through only

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one Guru who, with respect to that particular aspirant is Satguru. As such,
there arises no necessacity of seeking of another Guru to impart again the
Absolute Knowledge through another JnanaDeeksha;absurd!ludicrous!
Yes. Once the tenth man realizes that he is the tenth man, so far sought,
through the merciful instruction of the sympathizer, then where exists the
necessacity of repeating the same for second time?
Your example is absolutely correct and appropriate.So,one Satguru and One
Realisation with respect to or in view of a particular student of Vedanta.


@dQO[ dOl-14
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dgg@gu. Ll_OlLML@u @GLgOg g|gMgg|d@u Og|l0
OGOG8 G8g@ OOgg@g0du





Introduction to Verse - 14
The short scenario depicted in this verse portrays the dynamic scene in which
the most humble disciple humbly prostrates at the divine feet of the Satguru
and thereby surrenders everything that he had as I and Mine. He stands up
and weeps copiously which he could not control in the divine presence of the
holy Master because so far he, ceaselessly beaten by the miseries of Samsara
suffered a lot. Thus, with weeping tone and hence with faltering voice he
submits his most earnest prayer to save him from the Samsara not by His
Super natural power but by His Jnana Deeksha because he, being a learned
person, knows that this weird disease of Samsara has to be cured only by
himself and not by anybody else as it is caused by the veiling power of
Ignorance and not by any Karma, exactly just as the person afflicted by

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hunger and thirst has to be relieved from them, only by himself and not by
anybody else other than himself.


Verse -14.
Thus he bowed humbly, wept profusely, stood politely and said, O
Master! I have been scorched by the sorrows and suffocations of this
fake life of Maya, pray, protect me, totally annihilating the intrigued,
interlaced and tightened bonds of KOSAs (five kosas or sheaths or
Constituents are 1.Anna-maya kosa or the gross body-constituent or
sheath,2.Prana-maya kosa Vital-Air-sheath,3.Mano-maya kosa or Mind-
sheath,4.Vikgnana-maya kosa Intellect-sheath 5. Anandamaya kosa or
Bliss-sheath all these bind the man like cocoon binds the worm) so that
my heart could be soothed and cooled down!

In other words,

Bowed and bowed humbly
Stood and wept copiously
Lo! The true Vedantic disciple!
With stammering tone and faltering voice
Speaks to his Guru, the Almightys choice
O, my Lord! I am deep-fried and dog-tired
By this Maya life-style being ever fired
O my Satguru! You are my God, the saving Lord
I surrender my heat at your Hallowed Feet
Save my Soul that suffers a lot
Caught in the midst of interlaced kosas hot
Tearing asunder those intrigued sheaths reeled
So that my Soul be so cooled and healed
Why it is called interlaced kosas or sheaths?
The said five kosas are, as it were, in the pattern of concentric,whose centre
being the Ego or the Individual Soul, like five concentric circles or five
sheaths of five swords interlaced within one another and in view of their
subtlety they are enumerated as Annamaya, the whole frame and structure of
this physical body which is so gross that it is counted as the first kosa in the
list of five kosas.Next is the Pranamaya consisting of five Vayus which are
five energy streams, each air-like in form, subtler than than the first one,
continuously doing the five set of vital funtions in the physical body. The
third is the Manomaya kosa subtler than the second one. Fourth is the

I
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Vijnanamaya kosa, subtler than the the third one. Fifth is the Anandamaya
kosa, the Sbtlest of all five kosas, which is experienced in deep sleep in the
form of the Absolute Bliss of Brahman.
Like sword is covered or conceiled by its sheath, the Atman is conceiled or
covered or veiled by these five concentric and interlaced sheaths. Under the
divine guidance of the Satguru, by employing the Vedantic Super Scientific
codes Neti, Neti, when the five concealing sheaths are cut or burnt asunder,
the Self-effulgent, Slef-Luminous Non-Dual Brahaman shines with its
Pristine Beauty as ones own Self. This is what the learned disciple humly
requests the Satguru to graciously bestow on him for his absolute Liberation
from the sorrows of Samsara.
What is meant by the word Samsara?
Samsara is the Vedantic Technical term invariably used in all the Vedantic
Literature.The word comes from + = = well wandering, well
cycling i.c repeatedly going through transmigration,metempsychosis, births
and deaths. So, simply Samsara means the ceasless cycle of births and
deaths with all its sufferings and suffocations of the transient world, in other
words it is called the Bondage of the Soul or Jeeva, the Individual self.This
Samsara is caused by the mighty veiling power of Ignorance or Maya,
exploiting the above said five Kosas which are the objects of the Ignorance-
caused illusions, the I and Mine. Generally the Samsara is compared to wild
fire ever terribly scorching and burning the Jeeva or to the Ocean with
ceaseless waves of births and deaths. Bodily ever beaten heavily, mentally
ever bruised severely, the Individual Soul suffering coniually, at last, after
the millions of billions births and deaths, comes to his senses like the
disciple in this Great Book and earnestly seeks the Absolute Emancipation
surrendering his whole being at the divine feet of the Satguru!
Alright. How Vivekachoodamani depicts such an aspirant?
It also, like this Book, beautifully depicts the Vedantic status of the aspirant
creating the same effective Guru-Disciple-Dialogue Scenario.
The literary excellency and the poetic cadency, the captivating rhythm and
the becharming music, the dancing meter and the instilling meaning, the
resultant intense, vivid, acuate and sharp ever reverberating effect that
liquefies even the stone-like but sincere heart and soul and makes the sincere
aspirant ever established in Vedantic Sadhanas all and much more you
will find and feel in Kaivalyam if you know Tamil;all and much more you
will find in Vivekachoodamani if you know Sanskrit. In the entire range of
the whole Vedantic Literature both in Sanskrit and Tamil, as far our
knowledge goes, only in Kaivalyam in Tamil and in Vivekachoodamani in
Sanskrit, we find and feel such a surpassing, captivating and enchanting

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pristine beauty of Literary Excellancy and the same degree of philosophical
treatment-accuracy goes in hand in hand singing and dancing, guiding and
uplifting our entire spirit and soul to the everlasting exhilarating pinnacle of
Vedantic Summit!
The following passage is one of the most important passges in
Vivekachoodamani in so much as it gives us the heart-touching but practical
inspiration as to how to and how far we have to mentally and intellectually
acquire the consummate disposition that drives us to such a sublime status
that the disciple in the book has acquired in full.So it is vedantically very
good practice to acuire true Viveka and Vairagya, if you, memorizing the
following passges and the similar passages in Kailvaya, start repeating,
thinking,feeling them in solitude by mouth, intellect and mind respectively

- ! - ! - !
-! ---, ---
[---- , -- :
: ! - - -
O, my Lord! I humbly bow down at thy hallowed feet. Thou art the dearest
kith and kin for those who bow down at thy holy feet. Thou art the very
Ocean of Mercy. I am fallen in the sea of births and deaths, the Samsara,the
torturing dungeon. Graciously uplift me from that dreadful sea of Samsar by
thy, by thy own most gracious impeccable look that ever showers profusely,
as it were, the Amrosia of supreme Mercy.
My Lord! I am being terribly burnt down by the insurmountable blazing
forest-fire of Samsara and being ceaselessly tossed hither and thither by the
whizzing wind of my frustrating mortifying and crucifying fate. O Master I
am scared, terribly scared! I am totally surrendering myself at thy lotus feet,
save me! Save me from the Demon of Death! I find no other safe shelter and
refuge except thy holy feet!
Dear readers and aspirants! There are four more verses following this verse.
Kindly refer them in VC and add them also in your memorizing list of VC
verses. The following verse is the concluding verse of the present topic
- - ? :? - :--: ?
- - ! ! - :- - !
O, Lord! How can I cross over this Ocean of Samsara? What is the wayout?
What is the stratagem or contrivance that precisely suits to me?all this least

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I do not know. With all humility I beg of you, O Master, save me! Graciously
put me on the Divine Path that leads to the Ultimate Goal where all the
miseries of the Samsara is annihilated altogether.
In Bhagavat Geeta also we find two verses with same spiritual spirit and
desparate tempo flowing out through the mouth of Arjuna, the great disciple
of Bhagavan Sri Kirishna and the distinguished hero of MahaBharat-fame
thus:
[ ---: [ - - :
-^ : - - :- -
- - - - -]
- - [ - - .,



dOl 15 @G@O[

g@ 00 OdGgg u@ggOLu g@ Md G0
@@g@ @@MdMGL O@, u@g@OG[ OGOGd
dLL_@0du;OGG0 @GlG Md_Ou g0d @Ol0O0
OGOG OLLO@ dLL_@0du;G 20dOu uL_Gu uLl
O@uGuG OG_0 OOOgg| OGGM8O?
O 00 OOgg| gG0 OOG O @g0|0 GGL_
Ogu g@u LOO0 8_@ G[u 2_@LLg@OlL_,
gL_gg_u@u OOG GGL_ Llg@g gG@ @d|@d@u
@@dOdl0 ugg| OG Q0uLl8 M80@OOgL
ML@OuG_u GGL_u dOGgGg_u GdL_OlL_, OG@
GOL Q@MdM_ O@d@ @g@gOl O@u g_d0|d
G |O[M OOgg|u M8@OlL_,2GGd@ @@
TREATMENT @Og8 M8g0 2G@ G |[g[udd
@Mud|Ol_u. M80u? OGL.
8d8 M8GG. GgGL0gG @g LOOlOG OOgg|[d|
8_@@LdO@u @0@ M8d|_.
OOgg|, _@u M80Q L__|8 M800Ol0O0G?
O Ogd GdLdOl0O0G! d[Mu, O OOGL
LggQLG Mg@MdML OG 00Og|l0 8uLg|gg
00 M80O@OLOG OG@. @0@u u LOOOgg|@u

I
I
8LOGL LggQLG Mg@MdML OG G@Olg
8gGud| 00 M80OgOg 2OLOG OG@.
@g gdG _Gudd dL8|O @ddOll0 dM0u

d@.GGgG 8|OO @G _OuuG L_OOGL0
gGGd0d@g| Gdd|g gLOl8 8|g|l@gg|
2GG@ Ll_Olu_@u 2Lu gG@2M_ M80GOG
M8GG@ GdLLd|0 MgLLOu MgO0u OG_

LL uOgMO@u @ddgg|G|G@u Ol_gO0 GOML
LMl@ uG__u gG@ @gOgO @G8_@@OGO,_Ou
gG@ @LOLdu dO[l0 O0Gd @@LLl@u O_O_ OG@u
gG@uugg|0 d@g|l@LL@GL0 gu g|@Quugg|0
d@g|u,uG gG @LOLdOu gGLOO0 GQ_LLg@
|_L@ GL0 gu g|@O@LLOO0 Lg@u,L_OOG@
gG@ @LOLdOug gu 8|_d0 GGL_ gLQO@ GL0g gu@
g|@dd[gg0 gO088|Og gLOlu (00,Oduu@GOML
@d|0GG) @LdG|GO_ gu@ @Gd Og|G[ u[8M8@,
2G@ (@Ol00@ @ddgOgd Md_g@O@u 2G@) Ll_OlO
u_@d|G_ Og| gG@ 2M_,u M80OOg GdLLd|0
g 2G@ MgLLl_LQ @__|@u g|Mgg|u OG@ _|G

GG ~ LLLLLL,LL Ol_gO0uddu GOM|G_
gG 8| ~ gG @gOg,8L@d@ MuG gu gOgu
dLQgud @@LLO 8_@@ggG,gu 8LOGL Ll[uugu
OOd Ll_O@Ll_dd8 M8Og0
gugOgud|_.8_@@Ol@uGu 8OgOu|00@
Ll[uugOGu @@LLg0 dLQud|_
Gu_@_|gg _Ou uG L_OO _d|O__|G M80du O__|0
@0Ld @@LLG,Oduu@ d@ggG.@GL0 8_@@gG|G
8M80du OG g|@ @0LlG,Oduu@
d@ggG,g|@O@uOOlG.
Mu@@GGg8|d[GO gu g@g|G 8LOG gu
g|@O@uuGg0 d@g|u,g|@LLOO0 @Gu_
Lg@u,gu g|@dd[gg0 288| gLOlu gu @G g dOd

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ML@g_@ @@gg@g|d@d|G_ gO@ gu@ @u0 8LG|G
2LO0u 2uugOgu 8gL L_gg| g@|O0LL_g@d|G_.
gLOl ~ 8_@@GgOG @LL8u g|_QguG@. @OuG
OOG Ogu u0dug g|@dd[u MdM_ gLOl OG|G
@[G@@MgOg g_d0|dud8 8gL L_g@d|G_,8gLL_gg|
gG@ @u Mug|dOu8 OG M8Olu_ddg g@g|d@d|_,
OOgg|G Gu|d@ @g@gOl O@u g_d0|d |O[Mu
g@ LlGG gG@ GgOOG ML 8|d|8O8Og
MgLO@GL0
u_@u ~ Og||G@ g|d@u, d@u,Md_d@u,M8uOuM8u
g|d@u 2Lu OGG@ u_@u 2Lu OG_@,OQLu
d@uOOGg00,@GOOG@ OGLOg 2Mgg| |G_@
8|g| ~ u|d @d|0 gu@GG0,@@gg| ~ ugg|,2Ld[OOg@
2Lu ~ Og|,uddu, MgL LOu ~ MgL Ll_Ol,@OLOlL@
Ll_LQ @_LQ Ll_LQ @_LQ OGgMgL@ @GLgg|0gg@u
8u8[u OGLML@.
@0@ @@LdOG 8LOG _@ LMug| @u|OgL GL0GO
OlGOd @LuMll@u,
----
--][ -- -
OO@ Mug|LO@u,guOu8 8[MOLgO@u,
dL_ggGLG_ Ll_Olg@GLgg0 MLddL LLLO@ud|
OOGggG @u@gu 8|@u @LLOO0 2_@ Gdd|
OlO[Ol0 Lu|GOuO u|LL udguOd| 8_@@U
- --: -:- --:
- :-:- - [
d_@MGgGG! @8_d! 2Gd@ _Lg@ @u @0O0!
Ll_OlddLO0d dLLLg_@ Og| 2uu@. @G|Odu Ouudgg0
@gG dO[O OLgdGu g uddgOgG 2Gd@d
dLg g@d|G_G .
-:- -:
[ - - -

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u|dL ML@Ou ML@g| g@ Og| 8u8[ LgOgL GLd@u
gGOu@ 2uu@. OOg|0 Ll_OlddLO0d dL@ Gu0G
_GggOg OLO .



Introduction to Verse - 15
You see! There is an excellent and effiecient doctor. There comes a desperate
and hopeless patient with excruciating physical and mental pain. He weeps
and sobs trembling before that sympathetic and merciful doctor. O doctor!
Save me form this torturing physical and mental diseases! I find no other
doctor and clinic as you and yours. I am terribly scared. Save me O doctor
save me! saying thus he bowed down before that sympathetic medico.
In this scenario what would that rvered doctor do?
He is an excellent and able doctor. So,at first sight, with his medically
penetrating look would fathom the outward symptoms and the explicit status
of the patient. Then, he would, cordially inviting him, make him seated right
before him. Then with solacing and soothing words he would do the
necessary first aid to void off his mental hopelessness and physical
weakness.After making thorough and pricise diagnosis, he would, with full
confidence say, Dear borther! There is nothing to least worry. No fear. No
apprehension at all! Purchase these medicines! Follow my instructions! You
will be asbsolutely free from all the physical ailments and mental oscillations
very shortly. Do you follow me?
Yes. Exactly in the same way as you said this Bhava-doctor, the spiritual
medico of Samsara, also treats the bhava-patient, the surrendered disciple,
the physically, mentally, spiritually afflicted and hence deeply apprehended
disciple . And how does he treat such a disciple ? The answer comes in the
following verses.
But why the Medico has not mentioned anything about the medical
expenses?
The Medico has precisely fathomed the excellent rich lineage and supreme
rich characteristics of the patient. So he does not bother about the
expenses which is not at all a problem for him to meet with, in as much as
he is going to get the Amruthatva,the Elixir, the Deathlessness, the Deathless
Form of Everlasting Bliss!


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15.The great Master, like mothers of tortoise, fish and bird that look
after their issues lovingly, compassionately looked at the aspirant, patted
graciously, made him sit near his side and said, There is One
Stratagem (contrivance or gismo) that only can annul your birth and
death. If you are prepared to listen to me and act accordingly then all
your continuous births and deaths, ,, ,cycle of births and deaths, the
Samsaara will be annihilated totally
In other words
The Great Achaarya of Vedanta Devine
Solaced his child by look and touch and thought
Like fish and bird and turtle sought
Made him seated in His presence devine
Thus spake with all His kind and mind
Fear not my son! No danger at all!
If you listen and follow my word
There burn your metempsychosis and world
That ever followed you to mourn to hoard.
Not the devine deeds but the misery-seeds
Yet, fear not my son! No danger at all!
If you heed my words, lo, thats all.

In what way the disciple is the child and the Guru is the father?
In spiritual way. In spiritual way the Guru is not only his disciples father but
also his mother. In the mundane world the existence of a child presupposes
the worldly parants, the father and the mother. Similarly in the Spiritual
world the existence of a Spiritual Jnani presupposes the spiritual parants, the
Satguru and hence He is both mother and father of the Atmic Child, Spritual
Jnani.
In what way the Guru or the Satguru is God Himself?
Generally the Guru is considered to be God Himself with respect to the
particular disciples view irrespective of the Guru being the Realised one or
not Realised. But in Vedantic Super Scientific point of view, under the
authority of Sruti-Yukti-Anubhava, all the Gurus or Satgurus who have
Realised the Absolute Truth are indeed God Himself.Why? Because in the
inner Self of the Realised One there is no AhaMama, the I and Mine, the
Ego, the Individuality and its illusions;there exists only the Being the
Absolute Existence, as the Sruti declares, Brahmavid Brahmaiva Bhavathi,
---, the Knower of Brahman is None other than Brhman
Himsel And now the body-mind-intellect equipment which is acting out and

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out according to the power of Prarabdha, also contains, in each every atom
of it,the reflection of Jnana, the void of I and Mine, the void of Idividuality,
the void of Ego and in that case, where there is no trace of Individuality, to
whom belong all the activities of that Body-mind-intellect-equipment?
Only to the Almighty God Himself, the Creator, the Protector and the
Destroyer of this Universe.
You are absolutely right. And so the Realised Guru or the Satguru is God
Himself.
Then why does not He possess the Power of Creation etc?
Your questions regarding this will be properly answered by Kaivalyam it self
in due course.
Alright. Then what is the implication behind the quoting of the examples of
tortoise, fish and bird?
If the able Vedantic Guru by His infinite Grace, truly decides that the
particular aspirant is fit for BrahmaJnana Deeksha, then all His actions,
mostly without the knowledge of the fit disciple, towards the disciple will be
precisely full-fledged, in preparing the suitable mental and intellectual
ground in the being of the disciple to bring out in him the BrhamaJnana and
as such He will accomplish that holy task by all the three available means of
Holy Thought, Holy Look which in fact includes holy words as well and
Holy Touch which are indeed analogous to the actions of tortoise, fish and
bird respectively when the latter three are busily preparing to bring their
respective offsprings to the outer world. The actions of the tortoise etc are
quite natural to them;just like that such merciful gracious holy actions of the
Satguru are quite natural to Him with void of any expection except that the fit
disciple must becom a BrhmaJani.
Why this conditional clause If you listen and follow my word..etc?
This is a kind of holy psychological means more to trigger out the absolute
humility coupled with integrity that is existing in the innermost recess of the
fit disciples mind and intellect rather than testing the disciples humility and
wholeness.
Are there parallel verses similar to these in VC ?
The following are the verses from VC that reverberate these words of the
Satguru in Kaivalyam with the same vacillating cadence and rebounding
music; the language may differ which you will not feel it when you are
overwhelmed by the same instilling spiritual concurrency with the same
infusing poetical excellency.



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----
--][ -- -
- --: -:- --:
- :-:- - [
-:- -:
[ - - -

The Great Acharya, seeing the disciple with his hallowed gaze which
was, like sweet and cool ambrosia of infinite Grace, showering upon the
blessed disciple who was scared very much, immediately blessed him with
his holy refuge.
Fear not my son! No danger at all! There is an unique Way to cross over
the ocean of Samsara! By this unique Way only many self-contolled holy
men have successfully crossed over this ocean of Samsara; I will show the
same unique Way to you also.
Yes I am again assuring you, my son, that there is one Great Unique Way
to totally annihilate the fear of Samsara. By earnestly following this Great
Unique Way, and thus eventually but successfully crossing over the ocean of
births and deaths, you will certainly gain the Never-ending Everlasting
Supreme Bliss,( in this very life itself.)




@G@O[ dOl 16
G M80@uL GdL_ G M80@uL OOgg|u
M8@MdML0 2GG @G| OLGL@Gu O[@ gO0dLL@
GLOl_u OG@ OOgg| M8GGOgd GdLLQLG u Gu0
Lgg g Gu|d@ OGGug|G ud|g88|G
_GguG 2MQ _L_Gu @ug|G 2MQ u
d@u @g8 8L@d@u _L_d|_@.
Gu|, gG G @G|gMgO0@Ol_u OG@
|OGggGLGg O@d@ ud|g88|0 dMM G8[ u@g@OO[
GQL@u G_|L@u G@ OM0d|, u|dQu G_| LdL!

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u|dQu G_| LdL!! OG@ M80O@GLG_ dL8|O
@ddOll0 dM0u.


d.MgLLOu MgO0 MuG@ M8GGOgd GdLLGLGg
gLu_ @gd|GGGL0 8[@u @u|@ 2uu_|
L@uGQ g@@uGL0 _Gg LQL0dL
uL0u0LLgu uM_u OM0d||G@ @M80OG

8_@@g, 2G@MgL Ll_Ol gg|u OG@
(2LGLLd8)M8GGOgd GdLL g MG (gO@
8L@OL uGg|0 @LLg Ll_Olg@GLu |O0d gg| Og|
@@d@Gu @@ddGg @@LdOG OGG M800L GLd|_G[
OGL ML@u Lu L g| _LL LOLg@dMdM@g@.@LGL@
@ gg|u OG 2@g| Md_ggg0,8L@OL O00 L@u
gg|@ GLd LLL OG _O8|g@,MOl00 gd|ddLML__OG
@u|88|G) ML gLdgg|0 @@d|GOOGL GL0 2L0 @u|_
2uu@u @u|@ __ Ld|G_ GL[GGL OMO_g@
g@d|G_OgLGL0 dMdu|0 GL[Ggd dMM ML@dMd_g@
Og| 8_@@gG|G Lg[Olg0du|0 uM_u O g@ OM0d|
O@@ |G@ dgO@u@ M800@__G

MgLLOu = _[ @_OdG_ g@OOG O@8|dd|G_
_O80 @@ MgL@ O@u Ll_Ol; LOu = Ll_Ol
gLu_ ~ Ol80uG dG_ gLdu,@uu
L@u ~ M@d@u gO@ GLlG0 OG@ 2uuu
M@ddLL_d|_@ gGOlOuOd OOGGL dMM [d
MOu|LL@d|_@, LQLu ~ dMM g @u|du
uL0 u0 ~ @ggdOuOL _ gO@ guO[
@ ~ dgO@u@

Introduction to Verse 16

In the above patient-doctor scenario, to how much relief and exaltaion, the
patient had been transported when the doctor assured of his remedy of his
physical and mental affliction, to so much, even much much more relief and
exaltation, the disciple in this disciple-Master scenario had been transported

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when he heard from the holy mouth of his Master that all his Samsara fear
would be altogether annihilated provided he should follow his spiritual
instructions strictly and diligently. The dedication, the humility, the integrity,
the determination, the selfconfidence and above all the unshakable sublime
confidence and faith in his Guru are so great that this simple oral assurance
of the Master is enough for him to supply the full solace for his mind and
body. Immediately he felt in him, like an aflicted person who was terribly
bruised physically and mentally felt when he dipped and bathed in a cool and
sweet pond.
But we should also bear one implication in our mind, from this short episode
that the coolness and the solace, the afflicted worldly person got when he
took bath in the cool and sweet pond, is only temprorary and not
permanent;it will be, notwithstanding relatively, permanent only when he
reaches his own home. Similarly the mental peace and the physical solace,
the afflicted aspirant got when he heard the Masters voice of assurance, are
only temprorary and not permanent; it will be absolutely not relatively-
permanent when he reaches his Real Home ,the Everlasting Changeless
Witness, the Atmana, the Non-dual Self or Brahman.

Verse - 16.
The moment he heard the words, your continous births and deaths will
be annihilated totally ,the wannabes body and mind became cooled
and consoled, soothed and solaced,like an individual who dipped himself
in a cool-water tank. Overwhelmed by love and deluged by happiness,he
shed enraptured tears copiously which appeared as if his deep love itself
was flowing down. He prostrated again at the bloomed lotus feet of the
Master and submitted as follows.

In other words,

The moment the wannabee listfully heard
There burn your metempsychosis, your world
That ever followed you to mourn to hoard.
The cooling healing consoling word

His body, his senses, his mind and Soul
Cooled and consoled, soothed and solaced
Like a pathatic person, heated and burned
In a cool tank himself, dipped and immersed


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Tears of love and joy, like flowers bloomed
Fluxed over his cheeks gleamed
Prostrating again at his sacred feet
Thus he spake, energized by the divine heat

Metempsychosis = undergoing of endless transmigrations
World = the world of mental imaginations or illusions appearing due to
Ignorance or Maya.
In this verse only the intense spiritual sentiments of the disciple are depicted,
not any words uttered by the disciple; the next verse complements that.


@G@O[ dOl 17

dOl d- @0 8LG @u GL8Ol0O0, @@GgOG L
Mug|dOud GdLL 8LG|G _QguG uG |O0 uL_u 0@
MOu|LLLL@. L8|gdgg0 @g@d MdM@LLO@d@ @OO
@@u @u| @u u|gg0 OG uG|O0 OLL @@d@Gu
LL @@g@ @L@@OlG @gMug|dOud GdLL 8LG|G
uG|O0. @ddOll0 8LG|G LMlOlG _g@u, O _GL@
OLGOM_u O@u GL[O@u MOu|LL_d|_@.

dO.M8GG@ GdLduLLg MgMLGG@u Ou|
|GG@ d@OMG0 M[OG _u0Gu
2GG@ Ll_Olu_@u 2LMuG@ 2MMLG_ G[
@GGMgG@ Og dL GL__0 GOM_MuG_G

@@MgGO! G g0du g|@OdOu88[MOLg
OG,g0du 2LGg8|gg@u|Ogd dOLLLlddgMM
Ou|GGG@uL,g0du|G O0O0__ GL[@u0 GOG
_LMdM_ Ou|GG|G L0O GgOgLGLdd|d Ogd
dOLLLlgg|_u@ M8g|L0u00O? g0du, 2G@OL
MgLLl_Olg @GLgOg MgO0dd|G_ uddu gG@ 2M_
OG@ _|@u|G dGu! g uddu @GG@gG OG@ dL
GOG 2Olgg@u GOM_u OG@ LMl@ GOM|G_G
MgMLG ~ 8_@@ G8OOd@g gGOG LLMlg@d MdML
OG

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Ou| ~ gO0OG,dLQu,@@g,MLGG
d@OM ~ @u,_gg0 ~ 8LG|G L0O GgOgL GLdd|g gu
2LGg8|gg@gu uddgg|0 uGg@u Mug|@u @L
LOO@u @u| Ldd8 M8g0
@GG@~@LLLLLL@, GL__0 ~
2Olgg0,uLLlgg0,dOLgGg_@g0 Mu|O0d@g
@dd|Ol_g0, dL ~ 2LGg8|g@
8LG|G @OuG LMlQ |O0Od dL_OGGO O@OL
@8M8_du.
G g0du|G g|@Odu|0 @@Oud8 8[MOL@OlLGLG
OGOG_|u0 OGG|L@uu @O_dOuu LlOgdOuu
L0O G0dOuu g0dugG dd| OGOG
2Olgg@uGOM_u OG@ LMlGO_u Gg8ugg|0
gOglLu udG GdLL@GL0,8G|Lu LdgG GdLL@GL0 @@
2OuG_u 8LG GdLd|G_ L0@ _Gud 8gddLMd00u
2g[Mudg g|dgd|_@.@0@ uL_u00
@G|O@u|L0du|M000u @88LG GLu @O_u
L@Mdugu @O_u 2MOuG GOgg 8gdG OG_0
OLL @@ddGOM_u OGLOg OO MuuGud
2Mg@d|G_G.dOG|g@ O@ 8G@u0 @u LL
_GOud!
uG@u Q0Gdgu L0d|L LMl@ @Ou_@ GOgg
8gOGdgd@g g@g|_@ |_d|G_G OGLOgG @uMug|du
2Mg@d|G_G.@OO@uuO@dGd @GgOgLGLg|ddGOM_u
OG @g| _OM @_d|_@ gO@,
uG@u Q0Gdgu u|dG@ L0d| 8L@d@L
Ll[uuOlgOgO 2LGg8|U OGd|_@.
GOgg Ol8[gg|_@ 8L@OL @0ddMgOg OlGOd
@LuMl
---:
-- ---:
@_OddGO ggug|lGG, gO@ @_OddGO
u|d88|_g _|Ou|, @Gg_ L0 @0dOuu d_@g GggOG,
gG0 @G@0du|G d@gOg 2uuO@ 2d|gg_|Qu

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gO@ _[g_|Qu Og|Og0dOu @g|-dg|-@LO
_g[gGg_ u@ddQu g|_OuuuOG- OG@ @00Gu
_LLL_uu @0ddM0du ML@g|OGG uG|gGG _gu
OlgOgd@8 8G @@g g@g|GOGOG .
---:
:-
|O0G |O0__ ML@udgdd|OLG 2uu GO@L_dOu
@g|-dg|-@LO _g[0dGu_ _g_|u Qgg| ___0
2uuO@u, Q0GLddu @g0| _@ @M0dGu_
ML@g|O@u, @@LggOu O@u Ol_gO0 GOLOd
2uuO@ud| uG|g@dGd Ll[uugOgL L__| Ol8LLg_@g
g@g| gLQdMduuLLL_uu@ .

@gg@ g@g|O 2OLOGggG L0d|Ol@gg|G OG
_gg M8u|0 @_|LLl_O

Introduction Verse 17

In the last verse, we foud spiritually aflicted disciples relieved Samsaric
tention and fear which were replaced by the jocund and sublime sentiments
of comfort and consolation the moment he heard the oral assurance of the
Holy Master for his redumption from the bondage of Maya, on the condition
that he must implicitly follow his spiritual instructions.
In this verse he speaks out his humble expressions that evince the inner
humility and integrity, his implicit and adamantine faith and confidence in
his Great Satguru and his instructions and his dedication and determination in
pursuing the Sharp Path of Vedanta.

Verse 17
O,my Lord! I am thy own servant. Even if this servant of thine is not
listening to thy words, nevertheless, thou could, by thy compassion,
rule me over. Thou hath said, There is One Stratagem that only can
annul your bith and death. I humbly beg of you, showing what It is
,kindly liberate me please!




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In other words,
O my Lord I am your servant humble
You can make me rightly humble
Though not do I heed thy voice
Thou can make me to thy choice

By thy infinite love by thy infinte grace
Thou can make me that I can embrace
The divine dictum that thou grace
Oh!Show me my Lord, graciously the ways

That assured my redemption from the Samsaric gays
Show me my God, I beg docilely thy grace
The Unique means that I can gain
I beg of you, thy lotus feet, again and again
Note the first two lines of this verse in Tamil or the first seven lines in the
English verse form. They indeed pour out completely of what the unique
characteristics that are most necessary for a spiritual aspirant, embedded
inside the disciples innermost recess of real being.
Alright. What are the characteristic implications that are embedded in the
disciples vocal outburst?
They are 1. humility, the implicit humbleness that made the ego fall to the
basement level of zero density, the pivot of all the spiritual sadhanas that
rotate around, without which only headlong downfall, with breakneck speed,
is expected, not to speak of any progress.
2. the unshakable confindence and implicit and adamantine faith in the words
of Sastra and Satguru
3. the unconditional humble surrendering at the gracious feet of the Satguru,
the result of the existence of the above characteristics of implicit humility
and unfathomable faith in the Satguru.
4. the dedication and determination in the supreme cause of Spirituality, in
attaining the Ultimate Goal of Human -Life Journey.
With little reflection on the words of the disciple in this verse, we can inspire
these unique characteristics that are most necessary for treading the Majestic
Royal Path of Vedanta and expressively inculcate them in our spiritual
endeavour.




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@G@O[ dOl @G@O[ dOl @G@O[ dOl @G@O[ dOl 18

@OO@ _Gud Ol_gO0GOLOd0 guOu88[MOL@
gu@G LMl@ GOM|_@u 8LG|G Gg__gg|G @0@u
@OuG 2uugg|G MOu|LLLd O@u OG|G LMlOG
GOM_g0 Mug|du|G@0@u 8LG GOgg _Q M8@
8gOG M8@ Ll[uu _gu @dd| MuMMOg
@@gg@g|GOGG OG@ Mgu|Od _|@MdML
8_@@OGO, OG OO@ MuMMOg GOgg gg@O
u_@u 8gG @[d8|0dOu @G| GLg|ddgg MgL0@d|_
OG@ @ddOl MgOldd|_@.
--:
- -
g@ ugGu _@ugGu 00@ g@ O@LGu 8LOG G@
LL8|g@ OG @@Ldg|G_ u|dg@OuG gdd[Mu
2OL udguGO OG |88lggLlGgG Ll[uu @G gdOd
u|ddGOM_uU
]

- -
@g 108 2L|Qg@ddOu, 8LG, @@G8OOO 8|[Gu_
MdMML@@ GOGu, 8Ldg| OLOGu, 8|_g
g@dd80Gu, 00 @0g@ 2g|gGgGu, @0LdGO
GL[_|@Gu, 8LG gGOugGGl@u @OOl0Qdu
2uuG OG u|dG@ LL8|g@L LggLlGGG[
GLg|ddGOM_u
@G@u @g|du @d@ GLg|dddL@ OG Og|uO_dQu
Mug|@uu@.
G_|MdLLOG,gg|dG,dLQuLdg|__OG,g@ddu MdLLOG,
@@Ldg|__OG, Q00_|QOLOG, LMlO__OG, dO@OLOG-
@ggOdG@d@ OG OGl@u GLg|ddd L@
OGd|G_G @g|du
@OO@ @G GLgG u_@u @g| GLgG Ol8gg|0 @g|,
@@udgd@d dLLOulL_uu@

20I
20I

d.L0d| Ol@gg|G OG__|gLlG M8_|guMMl0
@LuOLL Q@@G 2@u @gOllG MduOdGL0
MgL0d| @@Qu _Gu M8@LGu u@OGOM
2LuLl@L 8OOGLLg@ 2LGg8u @@OG[

@OG (@g| @O@GL0) uG@u Q0Gdgu L0d|
0M0@dd@OL GOgg 8gOGdgd@g g@g|G
OugGG OG@ G@ _|@MdML 88_@@g. @G|,( gu
8LG gG@ @@GgOg8 LMLg@OlL_g) gG@ MuG
_Gu M8@Ludg gG @@LLOg OG gGG @LOud
2M[GOM,@LGL@ @@Ggg|G0 gGOG8
8OGddd@g|dMdM@d@u 88LG|G 2LuLl@uGu @@d@u
8OOGLLg@ (8|g _L8OGL Lg@ @g|-dg|-@LO
g|d) Ll[uugu @dd| GOgg GLgOGO GLg|ddg
MgL0@O[lG. ( LL 8 8L@d@ O GLg|d@u
dL8|G@ OLL @@g@ OG_0,) M8_|g 8|_g uMMlG0
_dL,dL@u OLg@OOddLLLL g@g|G Q@OlG
@GG|O0l0 @gOl 2@d|G_ M8O0L GLG_|@g@.

M8_|g ~ @@d|,M@0d|,ML@g|, @LuOL ~ _, 2L0
MduOd ~ M8Od,|dg88|,@0Q,gGOu, u@O ~
QM[,ML@g,g@O,Lg|
2LGg8u ~ _Gu GLgOG
M80@uOlG@,8|_gM8uuMMlG0 _dL dL@u
gG @LOLO @L_,u@LOLl0|@@ 2GL@ MOu|O@u
0OOlG 2MQddd g@ g[uG L8O8L Q@OOd MdM@
dL0 OLg@ OOg@OlL_ dLG OO dLG
@GG0 L_@MdMGL @_u.LLL L_d@u GL@ O@d|G_
g0| d@gOl dLG@G 2@O@ GLG@
GgG@u.@ddL8|OggG @0@ 2OuGudd _LL_d|_@.

@0@, @gOl ~ @@, Q@ ~ 8OG, uM_ ~ 2LuQ, uMLd|
2LuLl@u 8OGd| @@G OOd| Q@
OLLL@dd|_@.@@Od| @gOl L_@ L_@ M8u

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202
M8OdG @@OlG 2LGg8@u,Og|dLL@u.2GL@
Lk@u 0O GgG@OGg Mu@@Gu GgG@O@. g
Mu@@Gud| 0O g @@GOOd| 8OLOL
Q@OOg g|G@ OlL_ @gOld Ll[ugu @dd| M8@Lud,
2LuLd|LOL 2OLg@dMdM_ MOu|l0 gg|[udL
L_@ _Gg|LLGg, 2LuQ @g0| 2Lg|du G00 O0@u
ddu_ |O_@ |_@u L[Ll[uuM8@LGu G OG _Gg|LLGg
@dg|
@LL 2LuGgOgu 2LGugOgu ML@gg|dMduu0u.
2LuGu dGg8u gG O@u |gOg logic @ u_@OlLd
L@
8|0du GLG_OG OG_0 @GOG GdOd
_g[uddMdM_,OG 8|0du GLG@
duL [gGg__@OLOGu,O [@OLOGu,___@OLO
Gu,@8OuOLOGu 2uuOG OG@ Mduu
GOM_GugOl[,OG|0, 8|0du GLG@ OM00Gd, 2LM000u
ulM[0Gd, @ dM00Gd dGMGu OGM_00u @gddu
LMMdL@.
Introduction Verse - 18
Thus the able Vedantic Master, by his Atmic power, thoroughly scrutinizing
the aspirant of his depth of humility, degree of integrity, level of erudition,
weight of egotism etc eventually comes to the clear and right conclusion
that he is the most fit student to methodically receive the Vedantic Ultimate
Knowledge of Atman or Brahman. In this verse, the Holy Author of this
Great Book depicts the scenario in which, quoting the customary wasp-
example, he shows the crisp method of Vedanctic Teaching;the next verse
onwards, we see the actual deliberations on Vedanta, methodically going on
till the end of this Great Book.
Alright. Is there any instructions in the Sruti to the Vedantic Gurus in the
matter of Revealing the Ultimate Knowledge to the fit Students?
Yes. The Sruti clearly shows the kind of students who are fit for receiving the
Ultimate Vedantic Knowledge and also the kind of pseudo students and fake
aspirants to whom the Teacher must not impart any Vedantic Wisdom.
--:
- -

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203
The Vedantic Master after thoroughly scrutinizing the student, taking atleast
one month or six months or one year, and clearly finding that his great students
heart, being fully purified, is brimmed with Guru-Bhakti, the sincere and deep
Devotion towards hisGuru, should impart the Vedantic Knowledge of Absolute
Reality Still, in other words, the Sruti advises the Vedantic Masters that,
]

- -
( The Vedantas that impart the Ultimate Atmic Knowledge are about 108 in
number. Strictly to whom can these Vedantas be taught by the able Vedantic
Masters? On this the Sruti strictly advises that ) only to those most humble
students who are sincerely dedicated in the humble ceaseless sevice of the
Noble Vedantic Master, who are most fit sons of the Vedantic Master ( this
means, if the son is not fit, then the Teacher must not impart this Knowledge
to him as the simple blood relation void of proper fitness does not warrant the
teacher to impart this Great Knowledge),who are most devoted to the Lord
Almighty, who are possessing execellent conduct andcharacter, who are the
descendent of excellent lineage and inheritance and who are intellectually
well brilliant or genius. Thus, Vedantic Master, after thoroughly examining
whether the student is possessing these characteristics, then only he should
impart the 108 Upanishads.
This is the advice of the Sruti to the Vedantic Teachers.
Should the student possess all these qualities cumulatively or is any one of
them enough? What is the implication of the Sruti?
All these qualities are so closely interlocked that the sign of the existence of
one quality in a student is well enough for the able teacher to confirm that he
does possess all the rest of the qualities except the quality being a son of the
teacher, which we need not say.
Alright. Then to whome this Knowledge must not be imparted?
Any of negative qualities voids of the person from being a fit Vedantic
Student.
-

...
The Great Vedanta which is revealed by the Almighty Himself must not be
given to any one, whosoever may be, who is an atheist or an ungrateful, the
muderer of the gratitude,or a person with bad character or a person with ill-
mannered mind and intellect.

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204
So the possessor of all positive characters and voider of all negative
characters is alone fit for taking the course of Vedantic journey, not each and
sundry. As a ready reference, many Upanishads, at its end-portion,
enumerate the positive as well as negative qualities in order to facilitate the
reader , not only to decide who are the fit students of Vedanta, but also to
perfom deep self-examination or self-introspection or self-study as to how far
the reader is fit for the study and pracitice of Vedanta.


18.The Master,thus cognizing the humbled disposition of the aspirant,
directly addressing the Soul of the aspirant, began to deliver the
Dialectic Deliberations on the Absolute Knowledge, for the sake of the
aspirant to realize his True Self, like a wasp pealing and knelling before
the worm which is inside its nest, made of tightened layers of mud.
In other words,
Subdued senses, with subdued mind
Humility, integrity, all his good kind
Knowing the virtues, Vedantic all
Fit for getting, the Vedantic Goal

Started the Master, teaching the path
The Super scientific, Vedantic path
That leads the disciple, to the Ultimate Goal
The Non-Dual Brahaman, the Ulitimate Soul

Like a wasp that peals and kneels, before the nest
Packed with larva and warm, with layers of mud
Directly addressing, the Soul inside
Focusing His spirit, nowhere at outside

The disciple ,the larva, the ignorant Soul, the veiled Self
The Guru, the wasp, the Wisdom itself, the realized Self

What is this wasp- example?
You know there is a red-wasp which lays its egg inside a nest which is built
by itself using the mud. When the larva comes out it badly needs food to
grow and become a wasp. So the mother wasp, immediately after laying the
egg inside its nest, it brings a green-warm and inserting it inside the nest, it,
using the mud again, closes the mouth of the nest. While building such a
mud-door, the wasp has to stay still, flying before the mouth of the nest; the
very high frequency of the vibrating wings cause a sound which appears to

20
20
the viewer as if coming from the mouth of the wasp. This instance of nature
is taken as an example here. The wasp is the Vedantic Guru, the warm is the
Ignorance veiling the egg or the larva of the wasp.When the larva ( the
disciple) comes out ( wakes up ) it eats up ( destroys ) the warm ( the
ignorance) and becomes the wasp (the Guru, the Form of Brahman) itself.
This is analogous to the disciple ( the larva ) who by the power of
JnanaDeeksha ( the knelling sound of the wasp) bestowed by the Guru ( the
wasp), becomes the Guru, the Form of Brahaman Himself ( the wasp itself),
loosing his former form, the illusory form of Individuality ( the larva form)
Upamana, the example is Ekadesa, to some extent, only. So dont be so smart
enough to desect and analyse any example and the exemplified in your
mental laboratory in your own way and mar it uselessly. If one says, he is
like a lion, then you will not retort, Where is the tail? Where are the four
legs? Why is he not having hair all over his body? Do you?
No I would understand the implication of the teller and rightly take the
example to that extent which would exactly fit to the exact extent of the
exemplified.
Thats it. A wise mans behaviour.
In Vedanta also there is no exception for that. If you do otherwise then the
wisemen take it as illogic, kutharka which has no place in any anlytical study
of any wise subject and the loser will be, of course, you only. Here it
worthwhile to remember the voice of The Universal Veda, the Thirukural,
PEthamai enbathu yaathu enil Etham koNdu
Uuthiyam pOkavidal
If you ask what is foolishness, then we say the foolishness is that samrtness
which slips the very good and grasps the very bad
It is tantamount to taking the husk slipping the rice etc.
@dduG GOgg- _GuLl[uu@dd|- _Q (
20 28 )

@G|, @ddOl@g0 g@g|G 8L@d@g g@g|G 8_@@
GOgg gg@O Oludd0dOuu, GOgg 8gG
Oludd0dOuu, @LLL0 @@g|OO[ OlGOlOL OO
gO@ @@-8L GOgg gg@O 2O[L0 OO
GLg|dd|_,_gg LL0gg|0 @LGLgOGl0 @0Ld O@u
@LL_dOu Gg 2O[L0 OOl0 dOuO@ uL_u00,
@_g|d@ @L_8 M80@u 8gG gg@O0dOuu L08gG
@O_dOuu, GLg|g@ @O0 MO__|d[ud |O_Q M8d|_.

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206
@ddOl @g0 @@ dOldu|0 GOgg gg@O8 8[gOg8
@ddudg g@d|_, @ddu ud@L Q@MduuL
GLg@,OGGO _gg 6 O@ dOll0|@@ OlQ MgL0@d|_@.

d8.O[ OGudGG gGOG u_gOG Ll_g|_@
g [g g_d_@__ M8gOgGL0 __|8__|
GL[g d0Gu|L Ll[Oul_ g|OG GLgu
_[u gGOGg gMGG@ _|u OOuQgGG

( GOgg 8gOGdgd@ @@gg@g|OL) OugGG
O@Od! ( gO@ u _LGL@u GOgg gg@O0dOud
dOGu 8|g_@ g@Ou uG@LG GdLLd O@u dOGLQ
Olu|,O[GO_Q Olu|G@) gG L[Ll[uuM8@Lud| _guOGO
O@u 2MOuggg@OgOg (OLGLGg) u_gOG gG 8OGG
OG @@Ggg0 d@g|dMdM_ (Q00d|L _Ld| Q@Od|
u[ud| L0u|@dud|L LuLd dM0du uG|g[g GgO[
OG OggOGG Ll_Oldu) Ll_LL@u @_LL@u OG@u
@g g0 d__|0dLLLL @@uQ GL0 Ll_LQ @_LQ LlG@u
Ll_LQ @_LQ OG @@ gG@ gG@, g|g0|00g
d088dd[gg|G g_8|uddgg|0 O0@g0OG (
O@OO[MGG|0,8_@@ @u0 2uGd@_@,GOgg @G
Ol8[gg0 G OG@ 2uGu) _[@ M80d|G_
GLguG@ gGOGg gG OG@ ( gO@ _|Q OOd|
gGgG gL L[LLl[uuM8@Lud| _gu OG@) 2M@u
(MuMQ GgG@u)OO[

g [g ~ @g, M8gOg ~ 8@@,@@uQ,@, Gu| ~ 8dd[u,GL[g ~
ML[g,8|Ogg,g|g, Ll[Ou ~ _|Q uddu,g@OOG g@
8dd[gg|0 OOg@8 @@ g__|G0 O@d@ uddu _L_u
@GL0 @g d088dd[gg|0 g@u 8OG gG 8|OG
OGLOg _|@ u0d| guddud| _|Ou0 G
OG@ OG@ Ll_@Ll_@ 2g0d|G_G,MuMQ O@uOO[.
MuMQ__0 8OG@ggGd| d0@g0| OGgOgu
dLg |gg| 8L8| OOd|G_G
_[u GLgu ~ 2uGu G ? OG@ _[@
M80@d|G_ _|Q.

207
207
8OG OLGL@ GgG_|GG OLGL@ gGOG u_gG?
OlOd[ Gdd|0 d0gOgu @LgOgu _@ OLGL@
OGd|_. 2MOul0 gGOG u_g udd |O0G 8Og@Ou
OGL@, @uuddu @Ggg0 gg|@GLuGL@ 8Og@Ou
OGL@ @00ggd|, @ggOd GduOl GdLGL@u @00ggd|L
GLd|_@.
8Og@O@u 8g@O@u Lg@u GuL8@u Ll[L@8@u
O00u u d_LOG OGd|_@ @g|,2uu@ gGG_
gG@uL_Gu @ uGu Od@ OLLg _guGO Ll[uuGu
OGd|_@ @g| .u 8dg| G| O8uG@ gO@ gOG
@GGMgG@ M800@@. _G0 Od@ uGu OLL @g
gg@O@_g|l0 @ dMu_GLOl_d|_@. gG0 @g
gg@Oud u, 8G 8OG Ll[L@8u @g0| OGg@u u0
OugG GLG_@, 8g O@u g@ OO@uL_Gu 2uu@. OG@
@g0@d|_@, @@udgu @_g| uGdgu _uu _uu
@g| M80O@ @__|@u 2MOu OGd|_du. OGGO
GdLLGduOld@ @g gg@O|O0l0 Lg|G0@u @0O0, 8Q
gg@O|O0l0 8gd|O0l0 g@ 8ugGgOg _@dMdM_
@_g|OO[ @GGG_ u @@udu, 8Og@OgOg Gg|
OGd|G_G gO@ 8Og@Ou OLGL@ GgG_|@ OG@
M800@@ _G0 g_@ gu @Q 2M_
OGd|G_G,gO@ @G@_g|l0 8Og@Ou dMu0
GLOl_d|_@ OGd|G_G. @OOluddgg|G @ddugG _[u
gGOGg gMGG@ _|u OOuQgGG OGL@. 2GOG
Mud _[uOO[gG 2G 8Og@Ou,_[@ OG@
dM_ Llg@OlLL0 8OG dMu_ GL 8|OGu Ol@d|_@.
dl__|0 d_LlddLLLL LuOL _[@ dM_Llgg0 LuQ
dMu_GL dl@uL_Gu Ol@O@GL0, @00g LuQ
OLGL@ GgG_|@ OGL@ OLL ggu__ GduOlG LL
8OG @g0|G OLGL@ GgG_|@ O@u OGL@u @_g|l0
ggu__gd|Ol_u

@@ L__|M00u GLddL GLd @G@u Oludd@u Mgu|Qu
dM0u.



20
20
SHORT STUDY ON NON-DUAL SUPREME SELF OR BRAHMAN ( 20 24 )

Introduction Verse 19

So far, upto the end of Verse 18, you could have observed, the necessary
ground or platform has been efficiently and excellently built up and made
ready for delivering the Great Vedantic Deliberations in the form of question
and answer. In other words, a beautiful dramatic scenario has been created in
which an able Vedantic disciple and an able Vedantic didactic Guru are
enacting a Guru-Sishya-Samvaada, Master-Disciple-Dialogue by which we,
the audience, the readers, are clearly understanding and assimilating all the
dictums and the doctrines of the whole range of Vedantic Philosophy under
the August Authority of Sruti-Yukti-Anubhava.
Nowhere else over the whole body of this Holy Book, you will find and feel
any note of philosophical abstruse abtractness which can normally observed
and felt in any such philosophical deep study and analysis.The disciple, as it
were, directly representing us the readers, asking such subtle and important
questions which, we, ordinarily couldnot even imagine! Equally the Master,
immediately provides the suitable subtle answers to the questions for which,
we may think, there would be no appropriate answer at all!
The Serving Plate of the Questions and the Answers, you know, is the
aesthetic diomon-embedded-golden plate, the metrical beat and the rhythmic
note of the poeatical enchanting excellence, on which, nay, through which
the Vedantic ecstatic tasty Feast of Questions and Answers are served.
Then why delay? Come,let us partake the Vedantic Royal Feast, eagerly
eating and assimilating which we will attain the Ultimate-Human-Life-Goal
of Vedantic Amruthatva, the Ever Blissful Being of Vedantic Deathlessness!!

Verse - 19.
Welcome! O my son! One who has forgotten himself, taking births and
deaths, spins and spins along the never-ending Time Wheel -Illusion
,like a dust particle ever spinning along a ceaseless whirl-wind, till he
cognizes that he is that Bhrahman Itself, whom he was so far searching
for
In other words,
Welcome my son! Welcome to Vedanta!
Attaining which, your Bliss knows no antha
Forgotten himself, forgotten his own Self
The Non-dual Brahman, his own very Self


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209
Fasten unto the Timewheel, the man alas!
Tossed by births and deaths, finds no solace!
Whirled by whirlwind, like a dust alas!
Er he whirls and purls, finds no solace!

Till he realizes, his own very Self
The Non-dual Brahman, his own very Self
Lo,Till he realizes, his own very Self
Wanders in delusion, forgetting his own Self

Antha = end;
Fasten unto the Timewheel = repeatedly taking births and deaths, bound by
the illusion onto the Timewheel
in delusion = the state of holding the Unreal as Real, the Vipareetha bhavana
There will be no end to the illusory births and deaths of the Jiva, until he
realises, by Self-Knowledge, that he is none other than the Non-dual
Brahman or Atman.
Alright. When and whence did the Jiva manifest and when did he forget
himself?
Bound by the time-space-criteria, which is purely relative and as such in the
domain of Anirvachneeya, Inexplicable Maya, you are asking this question.
But this criteria vanishes into nothing, the moment you realize your own
Absolute Self, the Pure Existence, the Absolute Being,the Being of Non-
dual Brahman or Atman alone. So, tracing the origin of Jeeva or Maya,the
Jeevas domain, is as futile and useless as tracing the origin of space itself or
as trying to lift ones own body by ones own bare hands.
As such, Vedanta, the Super Science or the Master Science strictly advises
its advanced students not to bother about or indulge in the considerations of
the Jeeva or Eswara or the World or the Creation in general, instead, it
pointedly urges them to ever stick to the ceasless advancement in their
Vedantic Nishta without giving in them any trace of Inadvertence.
Nevertheless for the mental or the intellectual satisfaction of the biggenners,
for the purpose of Vedantic method of Nihilisation of the
Relativeness,Vedanta teaches that the Jeeva is beginningless but end-prone;
end-prone in the sense when the True Knowledge dawns, ending his
Jeevabhava, the Soul-state, becomes, as it were, Non-dual Atman or
Brahman Himself. Thus Jeevabhava or Soul-stae is a relative state of pseudo
existence while the Atmabhava or the Brahmabhava is not a state but
Being, the Real or the Absolute Existence Itself. By the method of
analytical and integral analysis,under the august authority of Sruti-Yukti-

2I0
2I0
Anubhava, at hallowed shadow of the feet of an able Satguru, when the
Jeeva-state, the dense veiling state of Ignorance, is nullified by the mighty
power of Jnana, the pseudo existence of Jeeva vanishes and the Real
Existence of self-existent Self manifests Itself by Itself just like the self-
lumunous Sun dawns in the East, Itself by Itself.
So, dear aspirants and readers, by dent of the mighty power of Vasanas, the
strong habitual mental inclinations, continually strengthened during the past
billions of births, if you are not satisfied with the explanation that we have
given here, dont be frustrated, so advise the Great Men of Self-Wisdom,
rather, reserve or spare this question till you realize your own Absolute Self,
where only you will realize that how ignorant or innocent your question is;
exactly similar is the case with Maya, Easwara and His Creations.
Yes. All this noise of argumentations, debates, deliberations, doubts,
doubts-clearance, mental fights, intellectual fights, internal fights, external
fights etc etc stops altogether when the blessed moment of that Self-
Realisation dawns. Will you not laught at those who make debates upon
debates as to when and whence came this mirage of water onto the desert?
When and whnce came the serpent onto the rope? Etc etc? Similar is the case
with the Maha-Atmic-Jnanis versus Maha-worldly-intellectuals; that is why
here our Kaivalyam says,
Lo,Till he realizes, his own very Self
Wanders in delusion, forgetting his own Self
When you are intelligent enough and damn dare enough to study the serpent
that seems threatening you for a long time in the dusk or dark, the serpent
becomes, as it were, a simple rope; all your fear and scare, swet and fret
simply all your threated illusions, vanish into void within a fraction of a nano
second!That is the matchless dazzling power of Jnana! Where is the
serpent? Whence it came? Where has it gone? What is its origin? By creation
or evolution? Who is the Creator? Or, what did trigger that evolution?
When? Why?would you there ask such questions? No, never. Such will be
your position when you realize your own Self, with respect to the Jeeva,
Maya, Universe and Easwara.Of course, although you have realized that it is
not the serpent but only rope, nevertheless, the effects of fear and scare, swet
and fret will remain in you for some time and fade away only slowly; such is
the case with the Prarabddha of the Realised Soul, though he did realize the
out and out illusory nature of the Individality and the World and the Real
Nature of his own Self,yet the effect of Prarabddha will fade away only
solowly, but it is nothing to do with Jnani, in as much as, in whom there is no
Individuality at all.



2II
2II
@G@O[ dOl @G@O[ dOl @G@O[ dOl @G@O[ dOl 20
8Q gg@O |O0d| OlOd[ 8g@ |O0l0 @g|u
@@udgu udGdgu, O00u O008OG gGd@u,
@LLl[L@8ud| @_Odd@u _g[g gO0OGd _@d
MdM_uudu. OG OLL _g[ggO0OGd @@dd|_G
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2uugg|@u LOg gO@ |880uG _|QOOG 8L8|
OOd gu|d uMldu|@GL @0GL0 2uuG
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g 8L8| OQ GO@ @u00 @ 2G@OL _guGO
2G@OL OGO OG@u LlGQ g|@88|ud| dMLL_u
ML@u OGgOgu Ol8[gg0 d@uGL@ g 8Gd|
8L8|d| 2G@ _guGO 8G 8L8| O@u 8QL
MLdMu00u GL Od@uGu OLL g 8ggugg|[
Ll[uuGu OG@ Ll_LQ @_LQ @00 8O@ggG |O0
@_g|@u; @|O0G gGOG
_|gOG @GLgOgd dLdd|_G LLgOgd dLdd|_G
OG@ @g| M80@O@GL0 2Gd@ g@ Gd_u @00L
GL[GgL ML@|O0@u.
-- OG_|GG GOgg gg@O 8gG @_g| |O0O8
@ddud @ddOll0 M80@d|G_ @@GgO.

20.gGOGu gGddg[g gO0OOGu dMLGG0
LlGOG ggO0OG gGLl[uu Ll_LQggOG
2GOG _|gd|0 2GdMd@ Gd_u|0O0
OGOG GdLOdG0 @2LGg8|gGgGG

_|Q OOd| gGOGu,OO_|QOOd| gGd@ (gG@
2Lg|dgd@) _g[udgg|dgd|G_ 8L8| OOd| 8OGu (
8 2Lg|dOuu dd| _|QOOd| 8OGu 8_@@OlG
@GgdOd0 Ll_d@u @Ggg0) 2MgG OG_0,Ll_@
(ddMGu) 88L8| OOd| 8GG gG@
_GuMOG@u,gg gG@ _GuGO L[Ll[uuu OG@ Ll[ugu

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2I2
@dd| @_g|_@ Ll_LLl_LQ uddg@GLgOg
gg|ggOGOG.
@OO@ 2GOG ( G 2L0 @g0| 2Lg|du00,u_G_
_guOOd| L[Ll[uu M8@LGu G OG) 2Mgd|0,
(Ll[uu _gu d OOd|) 2Gd@ g@ Gd_ OLGL@u @00GO
@0O0 ( OG 2M@ _Ggd dL0OOO)
( @@ O00d@u M800d 8g[Mg gg@Ou 00
2MOuGOl_gO0GOLOd0,Mu_|Q GOM) Ouu|Lu
O@ LMlGO_ GOM |G_g0 ( @ggg@OgOg 2M[
g@g|GOGgG OG _|@) 2Gd@ u @ggg@OgOg
2LGg8|gGgu

gGOGu ~ 2Lg|dOu G00G00 OG ddu|@u
_|QOOG gG@ _guOOu
gGd@ _g[g gO0OOGu ~ gG@ _Gu 2Lg|dgd@
_g[ud Olu0@u 8 2Lg|dOuu dd u|@u _|Q
OOG gu|d| O00 2ldu|G gG[
_guOd,8L8|d Olu0@u 8G@ MuOOOu
dMLGG0 ~ 8O 8 2Lg|dOu dd Ol@O@ gG[
Mu_|QgG OG 2MgG OG_0
LlGOG ~ ddMGu, 8_@@ gG|G gg-gOu-8| O@u
udOdd| d@OG0 _u-L[uu-Ou| OG@
LL[LLl[uuGu gG OG 2M@ 8OG@ggG _d|_G
O00d@u 8_@@ Og@OlLQuuLL,O00d@u 8_@@
@GgdOd g@OlLQu uLL.g@g|GOG[ 8_@@@0ud
@GgdOd ML_@ ddMGu Mu_|Q_@ 8OG@gg[O.
:-: (-) ( -) ...
@g00 @g00 O@u 8gG@O_l0 (8_@@OlG
@GgdOdlG O0|Ou MdM_, _gu 00gOg @g00
@g00 OG Ol0dd|,Gg| M8@ Ol0dd|,gGG0 dMLL_OG
gGduLL O@u |g|LL,@@ OGG0 _|LL_Og0 @@
G00,@@ G00 OG _|LL_OG OGgOgu dd|-
Gg|M8@-
_|ML@ud,8L8|d,_guOd,L[Ll[uuud)2M[LL_u
@GO @g Gd| _gu

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2I3
@ggOd,@g|u @@Qu dL_u GOgg Ol8[@O_l0 Gg|
M8@ Ll[ugu @dd|gOg 2M@ |O0ML@u @O_G
gGOGu gGddg[ggO0OOGu dM_ LlGOGg
gO0OG gG Ll[uu Ll_LQg g g0
- - -- -:
-- ::-:
Og uG|gdu gG 8|gggg|0 |O0ML_@uu 8L8|OOd|
8OGd dMd|G_dGu Odgd@ OLGL@u @ddGu
@GOu uL_u00 |gg|uG Ll[uuGg@u
|O0ML__gd|_@U
-- [ --:..
@LGd8! (8Gd|) G O00 2uugg|@u _guOd
|O0g@uGuG

- - - - -
- : - ....
OLML@@ g@OG gG 2uugg|0 2uu gG@ _guOO
OGgOgu _gd|G_ GgOGd 8GdGO Ou|gd
dMd|G_GG gO@ @_g|d 2Md|G_GG gGLl_@
OG @dd@ 2@OGg @0O0
gO@ GO_@Ou d@u @Lgg|0gG @dd@ _O8
@g0|G GgG@u OGg@u 8GG gG@ _guGO
OGddMd|G_GL@

[ ,, [ -:-, :- -
-[ - : ....
O00 _g0dgu gO@ @LLl[L@8u OGg@u OO@OL
8[ud 2L0d 2uuGGO, OO OGg@ldu|G 2uGu
@@@MdM_ OGg@ldOuu _gd|G_G[ OG[
2G@OL _guOd OG@u 2uuO
: [ -
- : - ....

2I4
2I4
OLGL@ dMGLGGOG,uLl[d8 OO 2uuO@u
OGgOgu M8GO@u, Ll[uuOlG Gg__d d[M@u
_d| 8OGg gG 8|gggg|0 dMd|G_GG LGL@ g
@G| QMMlLO0dOu dd|OlL_g @GG Gu0G
8g|O OLd|_G

-- ..
@g _gu Ll[uuu
- ...
GL[_|GO Ll[uuu

@ggOd@g|dgu u|@g|dgGu, gG _gu OGLg_@u
_guGO Lgg 8L8|
OOdQu,8OOdQu,L[Ll[uuOOdQu 2uu@ OGLg_@u,
2 2Lg|du0 GO@LLLGGL0,GO@GO@ @@LQOLGGL0
@[ML__ gG[ L[Ll[uuu gG uO0 ( :-:
:- ~ Ll[uuu uOlG0 gGOGL L0OOdd
dMd|_@ O@u @g|LL.Ll.g.2L. 2.@.d8, Gu@u
uug[u-@gu gOOgu gOOgu L[uggg: ]] u.d.17)
GgG@d|G_@ OGLg_@u _g[u@u, 8_@@LdOG|G
@GgdOd0 Gg| M8@ 2Lg|dOu dd|G0 @[ML__
gG[L[uML@u 2uu@ 2uuL gu|OOg 2M[0u
Introduction Verse 20

From known to unknown is the universal process of discovering anything
Scientifically, wordly or spiritually. The Direct Realisation of Ultimate
Truth or Absolute Truth, as per Vedanta, the Super Science or the Mster
Science, is beyond speech and mind.By dent of this declaration itself, it is
explicitly revealed the fact that, though it is beyond speech and mind, yet it
is quite possible to realize it directly in our own self i.e in the pure subtlest
form of Intellect itself in this very life itself. So applying the above universal
process, we have the Relative Truth, which comes under the purview of mind
and speech, through which the Absolute Truth, which is beyond mind and
speech is realized and which, of course, is the Ultimate Goal of Human
Existence. In the domain of Relative Truth, Vedanta provides many angles,

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in the form of philosophy and Sadhanas among which any aspirant can
choose any angle that is well suited to his mental disposition and intellectual
stamina. In this Kaivalyam itself we can see many such angles.
This verse depicts the most common Royal Gateway through which all the
rays of Vedanta Sadhanas, beaing different angles, must, invariably pass
through. How? We shall explain.
Any, sufficiently grown sensible human being who is physically, mentally
and intellectally hale and healthy, will himself ask the question who am I?
And then he, with little observation and reflection, can easily recognise and
realize that there is One Formless, Unfathomable, Infinite Super Power or
Super Consciousness ever super intelligently acting upon each and every
atom of the Universe including his own gross and subtle being who is one of
the inseparable building blocks of the Whole Structure of the Universe or the
Nature.
This indefinable Super Power is recognized in different names or in different
names coupled with forms by all the Religions of the World according to
their own dictum or dogma.Knowingly or unknowingly, in some form or
other, the search of own self and the Super Power vertually continues and
ultimately, after passing through innumerable berths and deaths, the person
comes to Vedanta. Philosophically Vedanta reveals this Super Power as the
Ever Changless Witness in each and every being in the Universe, like one
changeless thread passing through innumerable pearls in a garland of pearls
and names It as Easwara and practically, under the authority of Sruti-Yukti-
Anubhava, step by step paves the path and guides the sincere aspirant till he
reaches the Ulitimate Summit of Vedanta, the Ultimate Goal of Human-Life-
Journey, the Realisation of Non-dual Self or Brahman. Thus practically in the
first step Vedanta shows the method of how to separate his local Self, i.e
himself, the Seer or the Sentient Subject from the the Ahankarin, the seen,
the insentient object;in the second step it reveals that the Local Self or the
Sentient Subject is the Witness of the Ahankarin whose Substratum is the
Universal Self, Easwara;in the third step,it reveals that the Local Witness is
none other than the Universal Witness, Easwara; in the fourth step it reveals
that the Local Witness, the Universal Witness and the Local Self are one and
the same Reality called the Absolute Atman; in the final step it reveals that
the Absolute Atman and the Absolute Brahman are one and the Same Reality
called the Non-dual Absolute Truth or simply calle SAT which is Realised
through the Jnana Deeksha of the able Satguru and this Absolute Realisation
of the Absolute Truth or Sat is called in Sruti declared terms as
Satthaamaathra Thrusti, ] or or

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:Direct Realisation of the Absolute Truth, which is beyond and
beyond mind and senses and speech. The the Body-Mind-Intellect-
equipment in which the dazzling Jnana of Absolute Truthe shines, acting
according to the tune of Prarabddha in this phenomenal world, is called
Jeevan Mukta, the Living-Liberated-One.Thus the Vedanta guides the fit
student from known to unknown, from the Rlaive Truth Recognition to the
Absolute Truth Realisation.
Thus, in a way, this verse is the crisp synopsis of whole Practical Vedanta.

Verse - 20.
If one cognizes his own Self and the God-Head who is the Substratum
of his own Self, then he will realize that his own Self and the God-Head
and the Absolute Brahman are All ONE and THE SAME, thus
annulling his illusion of births and deaths. (In the same manner)if you
know yourself, then there will be no disaster for you. As you have
requested me earnestly revealed this (top secret of True Knowledge) )) ) to
you.

In other words,
The moment the Soul finds himself, in his own self
And the God-Head, the Sustratum, within himself
Then finds Himself, the God-Head, his own Self,
None other than Brahman, the Non-dual,the One Self

Then and there he voids his birth and death
All his pains and griefs altogether fall unto hearth
So, lo, if thou Realize your own Self,
In your own Self , by your own Self

Then thou wilt find no pleasure or pain
No good or bad but wilt thou surely gain
The Non-dual Brahaman as your own Self
The Absolute Bliss the Form of your own Self

This is the mystic of all Vedanta, not for all
Thou being fit for, we revealed thou all.




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In fact, the Individual Self, the Inner Controller or Iswara and the Absolute
Brahman are basically or potentially identical. The Supreme Brahman as
reflected in the body and organs characterized by nescience, desire and work
is the Individual Self; the same Brahman as reflected in the eternal and
infinite power of knowledge is the Isvara, the Everlasting Witness in every
Soul or Jeeva;and in Its unconditioned Pure Essence It is the Absolute
Brahman
Thus Brahman or the Supreme Self is also called by various names from
Hiranyagarbha down to animals and plants on account of apparent limitations
or adjuncts
Alright under what authority you are declaring that, in reality, the Local Self
is the Self of all, the Lord Almighty, the Non-dual Brahman Himself?
Under the August Authority of the Super Science, the Vedantic Science, the
Master Science, of Sruti-Yukti-Anubhava. The following are some of the
passages from the Sruti etc that will indorse you the Truth that we have
discussed here.
Also,ever bear in your mind that the Sruti is the Sole Authoritative Text
Book of Whole Vedanta, in which only and nowhere else in the entire
world, the August and the Ultimate Revealation of The Absolute Truth of
Advita, the the Absolute Truth of Oneness of Non-dual Brahman and Atman
is shining like the One Sun shining in the Midday Cloudless Sky.
- - -- -:
-- ::-:
Those human beings who realize the Almighty Lord, ever established in
their Intellect, in the Form of Everlasting Witness, will not only enjoy the
abiding sorrowlessness but also the Ever Being of the Bliss of Braman is ever
embedded in them.

- - - - -
- : - ....
The person who always sees directly his own Self as the Lord Almighty
Himself who is ever ruling over the past, present and future, does not,
therefore, envy anybody for anything
Jigupsa or envy =A feeling of grudging admiration and desire to have
something that is possessed by another.
This means that the Jnani-person who Realised his own Self as the Self of
the Almighty Lord, by the mighty power of Jnana, voids his individuality and
hence there is no chance of the existence of any desire which is the root

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cause of berths and deaths,and which exists where is Ignorance and its
offspiring, the Ego or the Individuality.

[ ,, [ -:-, :- -
-[ - : ....
What is or Who is my Real Self? The Srut answers thus:
He whose body is the whole Universe, who, ever residing in each and every
being, controls all, who is Deathless, Everlasting, Ever Existing,and who is
the One Non-dual Indweller of all beings is your Atama, your own Self.

: [ -
- : - ....
When shall the Vedantic aspirant, trascending all the dualities of this
phenomenal world, attains the Supreme State of Everlasting Peace, the
Supreme Ttranquillity? The Sruti answers:
When the Seer ( i.e the Local Self, the Sentient Subject, the Witness of the
object the insentient Ahankarin and its belongings) on the dawn of Self-
knowledge- realizes that he is not the doer of anything,only the Lrod
Almighty, who is ever shining everywhere like the color of the self-luminous
gold, is the Doer of all things, then and there he, transcending all the dualities
of this phenomenal world, gains the Supreme State of Everlsting Peace, the
Supreme Tranquillity.

-- ..
This Atman is Brahman
- ...
The Absolute Knowledge is Brahaman
--
I am Brahman

-- [ --:..
O Kudaakesa! I am ever established in the heart of all beings in the form
of their own Self
This means that there is no difference between the Universal Witness, the
Lord Almighty and the Local Witness, the Local Self.

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Then what differentiates?
Only the virulent adjunct, the upadhi, makes the illusion of seeming
diffenrece between the Universal Witness and the Local Witness.
Under the able guidance of the Satguru, if an able aspirant makes the
Vedantic Vichara diligently, then, at a proper time, through the Jnana
Deeksha of the Satguru, the dazzling Self-Knowledge dawns, in Nirvikalpa
Samadhi, torn assendering the upadhi, the illusive virulent creation of
Ignorance.


@G@O[ dOl @G@O[ dOl @G@O[ dOl @G@O[ dOl 21
@g Ll_Oll0 GOgg @0_|Q 8L@d@ @0O0GL0
Mgd|_@.gG0gG @@GgO M8GG gg@OgOg 2uuO@
Q@Mduug@ uL_u00,gO_dLQ@ MdM_ dg O@u@
udG gOg 2OuGL0-2OuG_ GdLd|_G GL@u?
gO@. 2G@ @gd d@g@ gO@. LlGG0 @88LG GdL@u u|d
@@dduG GduOldOuL LggMG_0 @LL8
M800uLL . LlM0d| Gd8L8L LlGGO08 8|GGudd|
OG@ @O @GQ M8GGGg @O 8gg|[gg|0 OOOuQ
Q0OuOL OGL@ Q0LLLOl0O0?
LlG G @O @LL MOuu| M@8|GGL0d GdLd|_.?
d0Olu GduOlu LMlQu @@Lg@O@u u|@g 8L
@@OOg Gg8 8[MOLg|@LL@, gG@ Q0OulG
uOOddL Gu@u Q0Ou ML_GO Ogu M8@ gG
Q0OulG ML@OuOd dLLGO 00 u_G_,Ll[uu _gu
@dd| @G@_g| ML_. g @G@_g|G@,
- - :

^
-- :
@g _gu M8_MLg|OG0, gG GugOu OGLL_u
GL[_|Qgg|_ggG0,[uudd d_LgG0 OL@@
LlG OgG0 OL0u OG|0,
(u__O00OO_u g|du M8@OlL_) @g _gu gGO_
uL_Gu GOM_d|G_dGu Odu0gG @g _gu
OLLL_Og@u.
OG@ @MLd @g| M800O@GL0, _gu d0Ol GduOldu0
OL@@ _guuL_Gu GOM _GLG, 8_@@@0ugG

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220
OL @u OG@,8L OGgOgu @_@OlL_ dGO
OO0l0 gLLl OdgLLl @_u uGGL0 gLLlg@ O@ @@OO8
8[MOL@uu.
@@ M80@O@ GL000u0 2L0gG G O@u
@LOugG gGd@uu@ _gu G OGg gG @_g|_
OGG M8GOM_u OGLOgd @@OlG g|@OMug| @0u
2LGg8u ML_GO 8L @LLd GdLd|G_G[ 00u0 gG@u
Mgu0 00.

2d.OGOGggG 8LG2uug MgMM G M8GG O[
gGOGggG _|ug g[Mll0 g@O@MGL
LlGOGggG OdMu00u Ll_g|_@ 2g@OGGG
|GOGggG uLlGG_@ |MMu @gO G[

@@GgOG[! g0du, g0du g|@Quugg|0 OGOG g@ @@
_|Ol0| OG@ |Gg@dMdM_gG @LL8 ( 2GOG
_|gd|0 2GdMd@ Gd_u|0O0 OG@ ) M8GG du?
@g 20dgg|0 gGOGggG _|g uG|g OG OOG[@u
g@O 2u[? @u|0.LLl@dd Odu O00u G
d088dd[gg|0 Ll_g|_@ 2g0d|_du? G g0dGu
dg|MG@ ( g gOg @@ dLQu OG) uLl g0du
g|@Odu|0 8[MOLg g0du|G OG.(OGOG8 G8g|g@
O@gg0u?) gg@Ogg|G 2uuO@uu gGOuO,|88gOg
OGd@ GLg|g@ @uO [d .
8LG ~ _|Ol00g @LML@u
GLG_OG,_|Ol0|,@LG,@LLu, uOLG,GLOg
g[Ml ~ g0@GOu,_ug,20du,_u|
|MMu ~ |Mu,2@g|,@Q,|88u
|GOGggG uLlGG_@ O@u MgL OGgOgu
@_@OlL_ @@ g@OG[ 8[M OG@ OLu LMlQ Ldg|G_
8[MOL@uu 8L@OL 8[Mdg|lG _ggOg 2Mg@O@.
OGOGggG 8LG 2uug@ OMMlG M8GG OGL@
LL8 8[MOL@ @@O0 _@d MduuLLLL 8LG -
@@OlGL0 2uu- 2OuG@ Oug@d@L ML_G_Lu
2uu 2Ou GLG_@ OGLOg 2Mgg| |_d|G_@.


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Introduction verse 21
The sentient nucleus of Whole Vedanta is SELF-REALIZATION and
nothing else. As per the Vedantic dictum,
The Self-realised person transcends all griefs
and all sins.
So in the last verse the Master declared that if you realize your Self, you will
not be affected or shaken by any sorrow or anything good or bad, that means
you will remain as Biliss Itself. But the innocent disciple took the term You
or Self as representing the body, because in the entire worldly domain the
body is the be-all and end-all and all in all! So it is no wonder to hear such a
question from a novice to Vedanta, just as found in this verse 21.But in the
next verse 22, the able Master by his day-today practical pertinent questions
easily triggers the dorment potential power of self analysis in the fit disciple
and makes realize his own fallacy by himself and thus makes him so
thoughtful enough that he is able to listen his entire inspiring deliberations
thereafter with all his mental and intellectual attentiveness.
But doesnt the disciple in this book seem too erudite and academic to ask
such inncent questios?
Of course. But in view of the schematic course of the deliberations of this
book it serves in two ways first it serves as the opening of the gate-way of the
arena in which the Vedantic Deliberations are going on;secondly it serves as
virtually a teaching quadruplet in the sense that each line of the verse
virtually implies something that ought to be adopted by each and every
sincere student of Vedanta in the presence of the Vedantic Guru.The first to
last line of the verse 21 virtually teach that the Vedantic Master-Disciple-
Relationship must be that of God-Devotee, Father-Son, Guid-Student,
Friend-Friend Relationship where is no private secrets or reservations but
noble openness prevails,without which no disciple can operate his inner
intellectual cum mental potentiality to its full power and no Master can
effectively trigger the required dormant mental cum intellectual potentiality
to its full power and instill in his disciple the inner stamina that can
withstand all the odds and onslaughts that invariably try to block the path and
make the disciple off-track and ultimately fall into the deep abysmal of
worldly i.e Samsaaric darkness. The sincere Vedantic student may be erudite
and schalorly but he will never, in nowhere else, exploit it to erupt its
negative effect, worldly or spiritually.He knows the Vedantic dictum which
we have already seen thus:



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222
- - :

^
-- :
He also knows full well that the matchless mighty Soul-penitrating power of
the unique voiced-dictum, the Sabdapramaana that comes from the holy
mouth of the holy Master is unequivocal and unambiguous, which has
inexpressible and inexhaustible supreme power or effect that can penetrate
the disciples innermost self and make it realize its true nature, burning the,
otherwise insurmountable,Ignorance, the veiling power of Maya.

Verse - 21.
Master! Are you speaking to me thinking that I am a fool ?
Is there any body else who does not know himself, as such, why are they
all rambling over taking births and deaths? (Renouncing everything, I
have come and surrendered at your lotus feet for the sake of gaining
True Knowledge) You are my sole and singular hope. I humly beseech,
impart me the Conclusive Truth
In other words,
Dull witted am I, oh, my Lord?!
Do thus think thou, oh, my Lord?
Doth anyone exist, in this world
Without knowing himself, O, my God?

Everyone knows well, oneself no doubt
Why then they scuffled, by birth and death?
Nowhere my shelter, but thy gracious feet
Grace me right path, I am at thy merciful feet

O, Merciful Master, I could not understand your weird statement that if I
know myself, I will cut assender all my miseries! This is indeed strange! Is
there anyone else in any nook and corner of this world who doesnot know
himself? Everybody knows ones own self, all the same, all are equally
suffering the pains and griefs of the world everwhere and ever! I am
dismayed! I did not expect such a pithless statement from your holy mouth! I
renounced everything in and out for the shake of realizing the Ultimate Truth
therby I can totally be freed from the Samsaric torture and hence
surrendering everthing in my own self, I have taken shelter at thy Gracious
and Merciful feet except which I find no asylum in the whole world. So, I am
thy servant, thou are my Master; I am thy devotee, thou are my God; I am thy
son thou are my Father and Mother, I am thy disciple, thou are my Guru,

223
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Guid, Philosopher and Friend; in short thou are my everything here and
hereafter if any. Therefore show mercy on me O my Lord! May be I am dull-
witted, yet thou art my all in all, so teach me the Real Truth in such a way
that even this dull-witted but your sincere devotee can understand and
followthis is, to some extent, the explicit implication that is embedded in
this verse.
Thus analyzing this verse we can clearly understand and assimilate the depth
of humility and politeness in submitting ones whole self at the feet of the
Satguru, the intensity of eagerness and earnestness in realizing the Ultimate
Truth, the quantum of desirelessness and dedication in pursuing the mejastic
and royal path of Vedanta, the magnitude of purity and sincierity of soul and
heart of the Vedantic disciple in imbibing the Vedantic dictums and docrines
that are splashing forth from the holy mouth of the Satguru as well as in
displaying the noble openness of heart and soul without any personal
reservation or secret so that the Gracious Satguru can efficiently manipulate
and expeditiously exploit the inner personality of the disciple in tune with the
Vedantic dictums and doctrines.





@G@O[ dOl 22

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Odu|G0G M800|Ol_d|_. u GLG_d@ @@ GL@u?
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_g|8_@@ LdOG gL8|M@gg|lLu Mu@Gu 2M[
8Gdg| G@ @G|O M8G@ d000 u[ g0|0 8_@@@G
ugG. 8_@@ @u GL8Ol0O0 MuuGud8 8|G@gg|O[
uL_u dLG. OOuQgG ddMGu g 0O@u
Mu@@Gu 2M@ OlLLG.!@LL uu0
|OGg@LLdddL @u? Odu @[@gu udOu dd|
gg8g@O uG@OL[ @@gG @G M@LQ 2LGG L__|
@@Gu O Mu@G|dulG. u@ uGgg|0 L8O8u
OG@GLu,Gu@u Gu@u d|OuOlL_d MdM_uu @[@gu
Ol_dd| udu @@Ggg|_@g @OM, MuddLLu[,
OMOM 2uuG; OO OOuQ Ou|g|0 L__| O_|u

224
224
OGG? L0 Ll_Oldu LLl8gg@u OO[dd|gg@u
Mu@OMu@O O_O_d dOOg@ Og@
g|ddGOMuu@.
8 OLLG OdO0u Ld@uuQ ud@8 8|[gOgu
_O@u O@uuGg, @u MuO LOL M@0d|d
MdM_uGuu O@u _|@_|gG OG@ udGdu M80O@
u|dQu uLldOd@L_d|_@;gG0 gu[@ d0dG_
GL[ 8Gd| @@O[@u0 |88u MO__|ML@GOu
22.@GG@Ggdu Ggd|lOG OGQMOG OG
GGOG gGOGggGOG@ _|gOG _@MuG_
M8GGLlG Ggd| @g@0u00u0 OG_G
LlGG@ GdLL @ L Ogu Odu MdML

(dMOMd dMGM _|@@,dM OgOGG@u
_|d|_MgG_0 @ dM@d@ GO_dggG
@@dd@u,dMM0 @Lu _|LL_d|_@,gG0 @Lu
dM@d@ GO_G@gG,gO@ _|L_ ML@uG @Lu
_|ML@uG dM@d@ GO@gG gG0 @Lu
dMMd@.@GgGL0 _|LL_OgG) @@ 2LuQ,@g
2LuQd@ GO_G @g 2LuOL _|d|G_OGG @OG Ggd| OG
Mu@@Ggg|G0 OOG MuMd|G_GG,LLLLLL
Mu_|QOLOGG gGOG L[LLl[uuu OG@MgOG@uU
OG@ @@GgO gg@Ogg|G @g @OO8M8GG.O
LL8M8GGLlGQ, @gL L@ 2L00u0 GO@ Ggd|
@@dd|_?(G dMOl0O0G.LL @@g0 OGG0 OG
dMLLLGOM_u00O?LL OG
dMLLLOu0,OOG|0O0MG@gG M800GOM_u)
OG@ 8LG _|GG.@gOGdGdLLLlGG @@GgO[GO
g@OOdl0 @GL@u,g@OOdl0 ud|gQu MdMLG.
Ggdu ~ 8[u,2L0,G8gg|[u
Ggd| ~ 2LuLl@uGu @@LLOG,_gu,8L8|OOG
8G,G8gg|[d@G
2Mg0 ~ MuMg0, @@ G8gg|[u @OG G8gg|[d@G OG
2M@u MuMQ
gGOGggMGG@ _|gOG ~ _gu @G|

22
22
dOg dm.d & 2 (@gu 8[u MduGg....) 80d[LdOG|G
2O[G_ LddQu.
@g8 M8u|G Oluddu @g @[M_ G0d0du|@u
O__|_@ 8dg@@ 80d[LdOG @gu Oludd 2O[l@u
Mgu|Odd dM0u
@g 2L0 G8gg|[u OGLL_u.@gOG (8L8|
OOd_guOOd |G@) dM_MdM@dd|G_G[ O
G8gg|[d@ OGLL_O. LOLLLl@uu O00 G8gg|[0dgugu
G8gg|[d@[d @@LL@ (8GOO[GG) GgG.Og _|O0
@g @[M_u gGd,gG@ _guOd _|LL_d|G_GGO
g _|Q Mu_|Q (. ..............gOu|G g@QGL L[ OG[
L[ud| d[M_guOd G8gg|[@Gd, O[uG d _gud
G8gg|[ud @@LLOG GG OG MuMMO@u GL@ ..
O@u @MLd @g| Mug|u gLLlL_d dMd)
ggO@Gu,_gu@Gu,Mu@@Gu,8ud@Gu,Ll[uu@Gu,
MuMQ,LG[L8@_g|) OGLL_uU
@g @GgOgOLOG OOGG OG @G|.
8|_LQLML[G 2LO08 G8gg|[u OGLML@L
ML[dd|G,@0udQu @d@uudQu dMLL_u
O00LML@udOuu 2uuLdd| G8gg|[u OG LlGG0
Olud@u ML@L_.
L Ogu Odu G MdML?
uOlG O00OuO OGMGGL@! 20d uddOuM00u
@uOugOGLGLGG_ udd| @GLgg|0gg@d|G_Gg
OGggGG@guuu O@@Og0 L Og MdML._G0
gGG|Lu Og @gg@g|OL @88L@dGd Ou@
@GgdOd0 @Gg @@Gu gg| Mu@@Gu _LL_
8OG@ggG _dLGL_G OGggGG@guuu ud|gOg0
QG@@O0 MdML








226
226
Introduction verse 22
]

: ] :
] [ ]
]][ .. .,
These are the Geeta verses that give the internal structure of a Realised
Person or a Jnani
Innathu thEham; thEhi ivan ena uNarvaan yaavan
Annavan thannaitthaan uNarnthavan aakum
This is the original Tamil voice of the Satguru, that gives the same Internal
Structure of a Jnani or the Self-Realsed one. Thus here,
Innathu thEham = This is the Body = the insentient Object = the
Cognized = the Ahankarin = kshEthram, ] , as per Geeta.
Ivan thEhi = This is the possessor i.e. the Indweller of the body = the
sentient Subject = the Local Self = the Cognizer = the Local Witness = the
kshEtrajna, ]:, the Knower of ksEtram, the Easwara, the Lord Almighty,
as per Geeta.
Ena unarvaan = that Knowledge which thus cognizes or realizes = Self
Knowledge that shines in the Satva or the purest part of the Intellect =
kshEtra-kshEtrjna-Jnanam, ]][ , the Knowledge that cognizes, at
the same time, as it were, both the khEtra or the body or the Ahankarin and
the kshEtrqjna or the Lord or the Indweller or the Local Self or the Witness.

Here, you see, there are three philosophical or spiritual or practical Entities.
These three Entities together constitute the Internal Structure of a Jnani or
the Self-Realised One or the One who has Realised Himself. Or
thannaithaan uNarnthavan.
We present here the graphical Internal Strucure or Frame of a Jnani ,
viewing which you can easily understand the philosophical implication of
this verse 22 which, as we have already told, is the very nucleus of the Entire
Vedanta Philosophy and centering which quite healthily grows the entire
body structure of this Great Book Kaivalya Navaneetham., the matchless
only Athoritative Vedanta Book available in original, captivating, soul-
thrilling, enchanting and enthrilling musical Tamil Verses.

227
227


Alright. Do these three Entities equal to the three entities called thiripudi,
the Triod, the knower, he knowledge and the known?
A big NO. Please dont misconstrue things that are seemingly identical. The
thiripudi exists in the domain of Ahankarin, the objects itself.
The objects are insentient things, then how is it possible the insentient thing
the object becoming the sentient knower?
The knower in the thiripudi is possible by dint of reflection of the Self or
Atman in the Object, namely the Ahankarin or the Anthakarana; here the
knower the one of the thiripudies is called in Vedanta as Chit-aabhaasan
who is, of course, potentially the Atman Himself but dynamically he is one
of the thripudies only, like the light in the reflection of the Sun , reflected in
the water, potentially the Sun Himself, but dynamically the reflection is not
at all the Sun.
Verse - 22.
The Master said, One who distinctly distinguishes and realizes as, this
is the body and this is the Self within this body, is considered to be the
one who knows oneself Upon these words of the Master, the disciple put
the question, Who is that, the Self within the body, other than this
body itself ? ( I cannot recognize anything other than this body, as my
self; it seems to me that this body only is my self ) Hearing this, the
Teacher felt both a little bit of sorry and a little bit of smiling (sorry for
the pathetic ignorant attitude of the disciple and smiling for the fact that
The Indweller =the Witness = the Cognizer = the Lord = Local Self
The Knowledge = the cognizing Entity or Consciousness
The Body = the Ahankarin = the Objcets= All that are cognized

22
22
this ignorance will be eradicated within a short period as the disciple, he
knows, is an able and qualified sincere aspirant )
In other words,
This is the body, the object
This is the I, the subject,
Thi is the Indweller, the Cognizer
This is the Knowledge, that cognizes

He who blessed with this Knowledge Self
Is the one, we say, the knower of the Self
Thus spake the Masters voice
Hearing which He heard his voice

Who is that Indweller except this body?!
I find no indweller except this body!
Oh! What a pity! The master grieved.
Ha! What a Maya! The master smiled.

Thus, in a single first line of this verse,which we have given in six lines of
free verse style, the Master has placed before us the dynamic nucleus of
whole Advaita Vedantic Philosophy, which the able master further start
developing the whole wholesome body of Vedantic Philosophy from the
verse 25 onwards.
Alright. Why the Master grieved and at the same time smiled, i.e showing
the two diametrically opposite sentiments, grief and gay, at the same time?
The Master grieved because of the pathetic condition of the sincere aspirant,
created by the notorious mighty power of Maya;he smiled or gayed because
the pathetic condition will soon be eradicated since the disciple is extremely
fit and sincere, in the same manner as the well-wisher who eradicated the
misery of the man who miserably grieved over the tenth fellow-man who
was mistakenly believed to be lost in the river while in fact the tenth person
being he himself!

@G@O[ dOl 23
gu 8LG|G @GLgOgu,_|OuOu dM_ L Ogu
Odu MdML @@GgO,OG@ g|G8
@LO0dOudMdMGL OG@ gOO_
2M[8M8d|G_,MGG|0 @@-@g|-dg| @0u Ol8gg_|@
LLl8|g@ @LOu ML_@ 8Ggdu 0dLML_0u u_@ ML__

229
229
@LOu 8 gO_ OG, dGgO GL0, @@-@g|-dg|
@0u Mgu|Q ML_0u.@@OOdl@u @LOGu
O0|OuOL@u @LGd |_L@u@u.@@ @d|_,

2m. Ggdu00u0 GOG_ Ggd| dGMG OG_
Guduu dGOl0O@ @OuggOG OOG M80O
G8duu dGQGgG_8 @gg| dMLOG M80O
_d GOl0 OM@u _|QgG @M80O
(OG@OL @LOgg|0 Ld@uGL@ OG@OL
@gg)Ggdu00u0 (G OGLg_@L ML@ud) GO@ Ggd|
OGLOG ? OOG G dMOl0O0G OG@ M8GGG.
(OG @0O0.@@g0 MguLLG OG@ M8GGG!
LLMG_0,Oug! u GdLLOOdgd@ 2G
@LOgg|0|@Gg Lg|0 @.@@8|G M8ggG GO_00
OGLg_d|M0d,2G@OL 2L0 M8ggGGL0
O8O_@dd|Ldd ) |gg|O[ uddgg|0 _L_d|G_ dGOlGdM
GgG@LOG OG OG@ OGd@8 M80 ( dGOl0 GgG_|
GOl_ GL0GO @OOdL Q0G @dGO_ OlOdLLOG OG?
M80@Od.@g 2LuQgG OG_0 dGOl0
GOl0GL0GO GgG@u g 2LuOL G G OG
2g0LOG OG? M80@Od.@G|, GOl_ GL0GO
@GL@GL0dOu @LOlg@g@d|G_ gg) @GLu|dd
dGQuL GgG_g @gg|O ( 8L8|OOl0 @@@)
dMLOG OOG M80Od.8.@OO
@LLl@dd,GOlGdMGM,(2GG0 G OG8M800L LLL
@OQLO0uL_u00 @0@d@uud @@dd|G_
_|L_ML@uggOGu) _|d|G_ _|MOG@ML00O?LL
2G@u|_@u g _|QgG @ M80@g| Oug !
@g 2L@d@ GO_d GOM_@ ML@u @@LLgdg
MgOl0O0G OGg Ggd|Og gG _|Ou0,gG
_Qd@O_0 u@ggG 8LG.@@GO,
8,dGOl@uu 2LO0 G G OG8 M80@LOG ? 0@
@gg @0 2LuQ @0O0G.


230
230
dGO__ _gg @ddgg|G|G@u O@gOG G G_d8
dudg @0d|GGG OG8 @gg|l0 @LOlgg dgOg
|OGQd|_G,LL Og 2LuQu GgG_g @gg|l0
dgOg @LOlggGG g G ? @g@0 2L0|G
O8uL @00g dGQ,GQ _d| @@|O0du|@u @gg@0
2LuQd@ @__|@u GO_G @d@uuG GO@ Gg g@ ML@u
@@dd|_Gg gLML@u @?

@G@u,GOl0 2GG0 G OG8M800LLLL @gL L@
2LO0u @g 2L@d@ GO_d|G@ _|L_ ML@udd
dMd|G_Gg @ _|Q g _|QgG @ ? OGdGduOlGu0
GduOld @LLudd GdLd|_,GdL_ 8LG|G 8|gOGOg
@MOl_d|_ @@GgO.

Guduu dGQ ~ uddud| dGQ, GOl0 @@d@u _|OlG
Mgu|Q,L@gg_|OlG LMQ dGOl0 OOuQ
@0O0,O00O_O_u _ggg LLG _@dMdugu
uG|gG d@gg|0 d@OgggO0 @@g@u 8,uL_d d@gg|0
uG|gG gO0 @@g@u 8 LLG _@dMdugu.@LLd
dGOl0 uG|g@dGd 2ggG L@gg_|Q g@Olg uddgg|0
@@LLg0 Guduu dGQ _l_@.

G8duu dGQ ~ @dduu dGQ. GOl0 @G|dgu
@gOgdgu gOl[ u__OGO@u ud|g88|OOlL
G8dgOgggG u|d g|dud @LOldd|_du GOl0 _L_u
uGg|G Lg|QdGu dGOd O@OG.gG0,G8dgg|G
u|@g|LLLL0 G8duu dGQ _G@

@OuggOG ~ GgG_|OG.gGO_ _g[ud OOg@ggG
@Ou @Oud@u,GOO _g[ud OOg@d dGOl0
GgG@Og0 Ggd| 0@ @OuggOG _lGG




23I
23I
Introduction Verse 23
In the last verse the disciple thoughtlessly declared that he finds no such
thing as Indweller or Dehi, the Sentient One other than the body; he
determinantly declared in the presence of his Master that he finds only his
body as his own self and no other thing; by this he implied that if there is
anything other than his body, then it must come to his purview,but, in his
purview, at present, he finds no such thing as Dehi.Hearing the immediate
but unreflective reply of the disciple, the Master meaningfully grieved and
gayed, which we have seen there itself.
Here we see the Great Vedantic Masters unique reaction in responding the
disciples unreflective intellectual false hold that he is none other his own
body! The Great Master, rightly and precisely conceives here that the
suitable antedote is nothing but ones own experience which no anti-logic
can ever break through.
Thus, in this verse the Master, pointing out the disciples own invariable
daily experience, instantly awakens the deep thoughtfulness, dormant in the
disciples intellectual domain; as a result, we see in the next verse 24, the
disciple at once realizes his intellectual fallacy and hence responses
positively. Immediately he accepts one thing without any hesitation, instead,
with determinant certainty that he is different from his own waking state
because he, in waking state, ever standing aside, watches the waking state as
a Sentient Witness. But in other two states, at his present intellectual
dispostition, he is having his own reservations. While he is accepting the fact
that there is one constant sentient entity which, being the Witness of those
states, is entirely different from the two states, yet, he is not able to convice
himself that, that sentient witnessing entity in both the states is he himself or
something else, other than himself. So, he humbly submits his Satguru to
graciously clear this pertinent point through his Vedantic deliberations under
the authority of Sruti-Yukti-Anubhava;accordingly from the verse 25, the
Great Master starts commening his famous Deliberations on the Advaita
Vedantic dictums and doctrines.






Verse 23
The Teacher puts (a series of counter questions, as a reply to the
disciples questions)

232
232
You asked me as, who is the Self, or the Indweller, within the
body ( Dehi),other than this body? and told that you found none other
than this body itself. (Alright, if it is the case then )please tell me who is
that fellow who sprouted in your dream- illusion? Also who is that one
who agnized the dreamless deep sleep state? More over, please tell me
what is that knowledge which cognizes everything in the waking state ?
In other words,
Oh! My boy! What you told?
I find no indweller except the body?
Who comes then son, in your own dream?
The deluded state which you dream?

Who is that boy, in your deep sleep?
Witnesses that state of your deep sleep?
Where is no dream, the suffering state
Remaining above it, witnesses that state?

These are the most powerful words of the Master that deeply kindle the
dormant potential analytical power of the intellect of the disciple, the precise
positive response of which, as the able Master expected, comes in the form of
the next verse, which in fact, paves for us the Vedantic path, as it were,
through which the fortunate and the blessed aspirants can tread very easily in
this modern age of Kaliyuga.

@G@O[ dOl 24
g@g|Og GL[_|@Gd| @ 8LG|G 8|gOG @@LdOG|G
GduOldu0 8G g|O8l0 @MOlLLL_d|_@.Ggdgg|_@
GO_d Ggd| @@LLOg @LGL@ @@dL gG@
@LO0du0 2M[@d|_@ _G0 g 2MQ
|O0GgdQu @0O0,Mgu|OGgdQu @0O0.
8L @d|_,

28. GQdML@u G dMLGQu |OGQ 0d|
dGQdML@u @gg|dML@u GO@ gGG_GL0
g|Gu@LOlLL@ gd@u MgQu @0O0 8_G_
uGg|G|0 2g|d@u LlGGG uO_d@u @ @gO G[


233
233
_|L_ML@uduG @gg@0 2LG0_u u_@u @0@d@uL
ML@udGu_u OlOdddLL_u GOlOGd dLgd0gg|0
dML@u @LGL@dML@u @OOdgddGG|uG,GO_G G
OGL@ u|dgMgu|Od|_@. _G0 @g GOl0 2uu
|OGQdu|00u 0d|g, GgG@d|G_ dGQ dML@u,ddGQu
0d|gGgG@u @gg| dML@u @g 2L@d@ GG|uG g@
Ggd|GgGGL0 g|Gu g|Gu G @LOlLL@ (g0du
d@g@d@ _LL) ML@@u._G@u (gg Ggdgg|_@ GO_G
Ggd| GgG 00@ GOG_G OGg Mgu|Odg) MgQu
@0O0.uM_u g0du 2LGg8 O0|Ou0 uGg|G|0
(Ggdgg|_@ GO_G Ggd|gG G OG@u) gg@Ou uGg|G|0
2g|d@u,_l@u ggg@Ou |O0d |00u0 Gg
_|Ou0 uO_L_d|_@.LL uO_LLu0 ggg@Ou
OGG|0 |O0ML@u@ 8_@@Od| g0du @uQO [d .

gO@ Ggdgg|_@ GO_G Ggd|gG G OG_0 g G
? gG G uO_LLGOM_u?Og uO_LL@ O@?g
uO_LOL,LggOg |O0d d@u 2Lu @?@gg| OGL@
@?OgL ML@u Og| @? @ddud Ll_LLl_LQg0
@GLgg|G|G@u |O0d Ol_LL_ 8OG@gg| ML@u uddu
@?- Og OGd@L GLg|g@ @uOl[d OGLgu
GQdML@u ~ dLgd00du|0 GOlOGddML@u @LGL@
dMd|G_@u (Ggdgg|_@ GO_d| Ggd|gG G OGLg|0
8Ggdu|0O0 _G0 dGOl@u @gg|l@u OOuQ
Mgu|Ol0O0 OGLgu)
@gg| ~ OQLg| O@u GgOMug|8 M80.
8_G_ ~ 8_@ G[Gu, L8|LLg gLdgg|0 L8|O Ol0dd|
O[LLgg0 _ggdMGu uM_u L8| O@ O[
@dMduQGL0
Introduction Verse 24
By virtue of vibrant and vivacious potentiality of the disciples analytical
power of his intellectual capacity, the thoughtlessness in deciding the real
self, quickly vanishes when the Master efficiently hinted his own experiences
in the three states, thereby, the disciple, correcting himself, accepts his own
serious fallacy. Though he, by his own daily experience and natural logic,
accepts that there is some weird Entity, entirely different from all the three

234
234
states, yet, he is not confidently certain enough as to the weird sentient
Entity is his own Self or not; the more he mentally or intellectually delves
deep into the matter, the more he is confounded. Hence he gives up his
mental endeavour of his self appraisal by himself and shifts and places the
entire responsibility of Real Self-Discovery at the holy disposal of his
Gracious Master and, that is what happens in the scenario of this verse 24.
Verse 24.
(Now the disciple was able to grasp the point, the prima facie evidence,
to some extent and says) Yes Master, I cognized ( the solid state of
the things ) in the waking state, but, that which I cognized in the dream
state and in the deep sleep state, seems to be observed by some thing
other (than the body) ;it is, of course, my daily experience, which is
(logically and by experience) acceptable and appropriate too but,
this experienced determination is not stable in my mind;it ealize in my
mind for one moment and in the next moment it disappears {so,the
conclusion by experience that there is some Entity other than the body
(the Dehi or the Self within the body) exists,is not stable in my mind so }
kindly expound it (so that I can clearly and stably ealize that Absolute
Existence within me )


In other words,
Yes my Master, no doubt, I humbly accept
I saw the wking state, I see the waking state.
I am different,no doubt, from this state
I am the sentient Witness, of this state.

But is this true to, two other states?
The dreaming state and, the deepsleep state?
Where exists something, other than the two
But am I that thing?Confounds me too.


Some time veiling it, some time clearing it
Not able to determine and confirm the Truth
Pray, O,my Master, humbly I submit it
Guid me the Right Path, Show me the Right Truth

Thus paves us the disciple, the Vedantic path
Through the Great Masters, Holy Mouth

23
23
Upon the efficient triggering, the practical wisdom in the disciple accepts that
his real Self in waking state is the transcendental Witness of the waking state,
but, as for other two states, the dream and the deepsleep states, he is quite
confused;he could not come to a concrete conclusion. So, finding no other
way, he humbly prayed his Holy Master to show precisely the proper way to
realize his True Self who is the Changeless Witness of the three states.
These and the alike may be the pertinent questions that were hovering over
his mental region:
Who am I? If I were the Supreme transcendental Entity of all the three
states, then why am I not aware of that Truth? What is the veiling factor that
veils my True Nature? How to remove that? What is the true relation
between me and the Atman? What is the real relation between the Atman and
Brahman? What is Absolute Liberation? How can we gain that?
If I realize my Self, as per my Masters voice, all my pains and griefs will
vanish into nothing! How is that possible?
I cannot solve these and the like questions; the only able holy person is my
Master alone, who is none other the Lord Almighty Himself; so let me
surrender my whole self at His Lotus Feet and He will solve all my spiritual
problems.
And this is one of the practical scenarios where we can realize the absolute
indispensability of the Satguru whout whom you cannot have even an
infinitesimal glimpse of the absolute Truth much less of Its Realisation.
Your sky-soaring intellectual capability,your highly penetrating mental
integrity, your rock-breaking physical stamina, your matchless high
commanding power of personality coupled with fully subdued senses and
mind all void into nothing, all become mere useless bunch of waste
materials in the mission of achieving the Ultimate Goal of Vedanta if you
have not gained the Holy Grace of the able Satguru or if you are utterly
indifferent enough in realizing the absolute indispensability of the Hallowed
Grace of the Saturu.
In fact, without the able Satguru, all those subtle goodies will precipitate into
part and parcel of, a hard stuff of hardened arrogant but subtle Egotism
which will, sooner or later, certainly drag and drop you into the deep abyssal
of Samsara, the unending cycle of miserable berths and deaths.
.






236
236
@G|,OlOG GOgg _Gu-Ll[uu-
@dd|- _Q ( 2@ d0 )

@G@O[ dOl 25
@G|, @ddOl @g0 @LLL0 |O_QOO[ @g|-dg|-udGdu|G
u_@u gG@ @LO _g[0du|G LLOLl0 GOgg
gg@O0dOuu, 8gGd @_|LQdOuu Olg@O[dd|G_.
@u dOldgd@g Mgu|QO[G_u, __ u_@u @G_
@L0du|0 @g| u_@u GOgg @@udu|G ggg u_@u
8g @0Mug|dOu O__|G Mug|MLLGL_ ML@
@G_0@ dOGgGg_ 8Gd| 8_@@OlG Oddd@Old
Oludd|8 M80@GOu.
_OgGg_ @@OuG @_g| @0d| @dOdO0u d_@u
QMMlOGdud| 0dgu,@g0 gG|Oul0 u|dd
dOGgGg_u, 8|[gOgG_u, @_g| ML_GOM_u O@u
2uGdGd_u @guQ _g@ d_@ O@0du

- -[
-- - - :---:
..
L[ugu gg@OuG@ u|du|d @LLuG@. @gOG @0
Ll[L@8gOgL Ld@u uGLGLdd0 OLg_@ @0@,
uGudu dG@ u|dQu LgguG Qgg|OOL 2ggu
GOgg 8gddu0, Ll[uu 8ug| |LOL0, |Old0L
8ug|l0, MOu|LLu @@@u gg|g u|du|d @LLuG
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g8|LLlddL GLOgd @ddOll0 dL_d|G_.

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2@. g0gg|G u[0du dLg gG|LLlO_ dL_OGL0
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O[ ~ Gu0GO

23
23



DETAILED STUDY ON NON-DUAL SUPREME SELF
OR BRAHMAN ( 25 108 )

Introduction Verse 25

Now the Guru starts the necessary dialectic exposition of the Phylosophy of
Advaitha Vedanta in a detailed and lucid,but forceful logic stylus so that the
disciple could realise the One Absollute Self within his own Self without any
doubt.No body can explain by words, the sweetness of sugar,it can only be
experienced by onself by practically tasting the sugar itself,just like that, the
Absolute cannot be expounded by words or by anythig else. So the purpose
the dialectic exposition of the Absolute Truth is, like simply but clearly,
without having an iota of doubt, logically showing the ways and means of
how one, ie the qualified one, can aquire that Sugar,that is all, the rest putting
the sugar in his own mouth and tasting it himself are all,without saying, the
work of the sincere discple himself. The other examples, our great Masters
quote ,are the hungry person,the thirsty peson, the ailing person,the peson
who is carrying heavy weight etc all these examples can explain the
necessasity of ones own effort in the matter of eradicating ones own pain
inflicted upon his own self. Here,at this present context,the Teacher begins
thus:





Verse - 25
In order to expound the i.e. to make the student cognize himself the
subtler than the subtlest Form of the Self,the Source or the Substratum,
within his own self, at a later time,now at the first place,he begins to
show the Gross which can lead the student to cognize the Subtle,the
DEhi,the Atman,the Self within the body.This method of showing
subltle, showing throug the gross, is exactly like, in the worldly afairs,in

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order to show the subtle crescent moon in the sky,the wise man first
show the gross tree on the land directly below the cresent, next he will
show the branch stretching dirctly towards the crescent moon,then will
lead the enquirer to the tip of the branch which appears as if exactly
touching the cresent moon which the enquirer automatically and
immediately could cognize it himself, face to face. We take another
example: in the sky there is one star,called Arunthathi which is quite
subtle to recognise,the wise man first show the large (gross) stars present
near the Arunthathi,then,leading through them,the gross,he will make
the enquirer cognise the subtle,the Arunthathi
In other words,
The wise man shows, the crescent Moon
Through the tree branch, that touches the Moon
The pious man shows, the Arunthathi Star
Through the stars,through the cluster stars

Likewise starts, the Master Great
Through the gross then, through the subtle
To show the Truth, the subtler than the subtlest
Realizing which one, becomes the Knower Great

The above said two analogies are technically called as SaKaachandira
Nyaaya, The Analogy of the branch and the crescent moon and
Tulaarunthathi Nyaaya, The Analogy of the gross stars and the subtle
Arunthathi-star. In the dark clear sky we see billions of twinkle stars big, the
gross and small, the subtle. In order to show a particular subtle star we adopt
a customary ordinary technic called Gross to Subtle Technic by which we
proceed from the relatively gross stars, twinkling brightly, through which,
then, subtler or less bright star and, then, lastly the subtlest, the required star
which we wanted to show. Similarly using the same Gross to Subtle Technic,
we usually show the crescent Moon, first through a tree in the east directly
below the Crescent Moon, then through the branches that are very near to the
branch which is, as if, touching the required object, the Crescent Moon.
In the same way, using the Gross to Subtle Technic, our Great Master of
Vedanta, the Satguru, in order to guide the sharp intellect of His sincere fit
disciple, by step by step,from the Relative Gross Truth to the Relative Subtle
Truth and then finally, from the Relative Subtle Truth to the Absoute Truth,
the subtler than the sublest, the Realization of the Ultimate Truth of Vedanta.
Alright. What are these the Relative Gross Truth, the Relative Subtle Truth
and the Subtler than the Subtlest Truth, the Absolute Truth?

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Under the August Authority of Vedantic Mahavaakya, Sarvam khalu-idam-
Brahma, all gross and subtle entities or objects that are found in the
Universe, though illusory, are nothing but of the form of Non-dual Supreme
Brahman alone, the Substratum alone, like every bit of the illusory serpent is
nothing but every bit of the real rope, the substratum alone. This is true only
in the Real View of the Great One who has directly realized the Absolute
Truth in Nirvikalpa Samadhi and not for all who being densely veiled by
Ignorance, have only the illusory view of the names and forms and actions
of the Illusory Universe. The former, the Jnani views both the Real Truth and
the Relative Truth simultaneously as our Universal Veda, Thirukural
declares,
EpporuL etthanmaitthaayinum apporuL
Meippporul kaaNpathaRivu.
True Knowledge is that which views only the Non-dual Real Truth in any
gross or subtle object irrespective of its nature and kind, which we have
already represented in Graphic form as well.
But the latter, the Ignorant, views only the Relative Truth, the Illusory Truth,
the Transient Truth.
Vedant bisects the Relative Truth into two categories, the gross and the
subtle; the gross Relative Truth being the seen outernal phenomenon or the
outward world,the names and forms etc and the subtle Relative Truth being
the seen internal phenominona, the mental thought forms etc.
In the Vedantic Analytical Formula, there are two source code words viz.
nEthi nEthi ; the first nEti of the Formula negates all the
Gross phenomena while the second nEthi negates all the subtle phenomina.
By fully applying the formula, under the guidance of the Satguru, the
Vedantic Student, totally negates both the gross and the subtle phenomina,
whereby remaining the Witness of void of the gross and the subtle,finally
becomes, as it were, the Absolute Truth or the Ultimate Truth, the subtler
than the subtlest in the Nirvikalpa Samadhi.
This is, in short, the Vedantic way of leading the Vedantic aspirant from
Gross to Subtle and from the Suble to the Subtlest, the Absoute Truth.This
we are going to study exhaustively starting from the next verse 26.
- -[
-- - - :---:
..
The Supreme Reality, the Absoute Truth, is Extremely Subtle , Subtler than
the Subtlest and therefore, it is not at all ever possible to realize It through the

24I
24I
gross or coarse knowledge. It is verily to be realized, in Nirvikalpa Samadhi,
through the subtlest form of thought current, by the noble blessed ones who
are perfectly endowed with the purest form of subtle intellect.
Thus spake the Great Achaarya, the Sun of Advaita Vedanta, Bhagavan Sri
Sankara Bhagavat pataa:
That is why our Great Guru, here, adopts efficiently and exhaustively the
Vedantic well-known method of Gross to Subtle and Subtle to the Subtlest
Technic in teaching the Vedantic Philosophy.

@G@O[ dOl 26
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dO0d udQ| OL0d0 O@u gu 8LO[L LGG|[M_

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O008 8Ggd@u gg|@ O00u LLLL Ld0GL0 Olu0@u
OGd|G_G @@udu.

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Introduction verse 26
In absolute reality, the seen Universe, including this transient phenomenal
world is mere Illusion and the Seer, the Substratum is the only Reality which
is Non-dual in Nature.Even though, if any wise person in solitude extends his
little intellectual reflection, at least for a moment, he will feel this truth, this
is the quite an explicit real factor, yet the notorious virulent dense Vasana or
the mental impression or inclination, continually solidified for the past
billions of millions of births, doed not allow you, stand on the explicit real
factor or Truth, which is why Vedanta, with all seriousness and attentiveness,
commands its students, by all means, to altogether annul the dense bundle of
Vasna, by slowly invalidating it, by replacing it, by good serene Vasana, after
all, the potentiliy of the nucleus of both the Vasanas are one and the same.
Considering the powerful potentiality of the Vasana, it is not an easy joke to
invalidate or diffuse the thickness of Vasana-bundle, which has been
developed purely by the forceful effect of dynamic power of Illusion, internal
as well as external, the internal being I and Mine-Illusion and the External
being, though transient, This World- is- Real-Illusion
So, inorder to annihilate both the powers of Illusion, Vedanta introduces a
Ukthi, Direct Strategy called AarOpa, Superimposition and Apavaada,
Negation which are elaborately, exhaustively dealth with in this Great Book
of Kaivalyam. In a stunt fight, you might have observed, a skilled fighter,
applying comparatively only a small amount of force, purely in the direction
of the force that the opponent tries to attack, makes the opponent fall down
quickly headlong on the floor by the force of doubled momentum, the
momentum of the attacker plus that of the attacked! In the same way in the
first phase of the Vedantic Strategy, cited above, the illusion or the
imagination of the creation of this internal and external worlds are totally
accepted as it is.
This world seems to be real and seems to be created as it is by some
Mighty Sentient Power or Energy, says the raw student of Vedanta.
Yes my son, the world seems real and created by some mighty force of a
Sentient Power or Energy replies Vedanta, but do you know how, by what
strategy it was created?
Sorry Master, I do not know.
No problem I will tell you. It is by the Vedantic Strategy of Aaropa
The Great Master of Vedanta, following in the same, Vasana-directed mental
and intellectual direction of the raw Vedantic Student, explains the intelligent
process of creation elobrately from the beginning to the present state of the
raw Vedantic student, accepting all the Laws of Newtonic Universe and

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24
carefully not touching or intermingling of any Law of Einsteinian
Universe.
The raw student of Vedanta, the Vasana-driven Soul, is fully satisfied.
So far it is of the form of Gross Strategy, the Strategy of Aaropa that has
been applied and the student is fully satisfied and as a result, the student is
made psychologically ready to follow the Subtle form of the Strategy, the
Strategy of Apavada.This is what we have already explained asFrom Gross
to Subtle mandate; there, where by dint of the application of the Vedantic
Source codes nEti nEti, the Gross = Subtle Gross.
Now the Great Master of Vedanta, takes the second phase of the Strategy, the
Subtle Strategy of Apvada.As a matter of fact this Subtle process of Apavada
or Negation is nothing but the Reverse Process of Aaropa by which the
student- now,not raw but developed- by efficiently applying the Vedantic
Source Codes nEti nEti the student reaches the Subtlest State void of all
the seen phenomina, the subtle gross and the subtlesubtle, the absolte
Witness State where in fact nothing to winess at all! and finally , through the
Great Vedantic Dictum, the Grea Mahavaakya, the Satgurus Jnana
Deeksha, That Thou Art enters into the Nirvikalpa Samadhi, the Supreme
Serene Tranquil State of Absoluteness, where shines the Ultimate Real Glory
of Human Existence-Bliss Absolute!
Verse 26
The Teacher says, The Vedanata enumerates two strategic applications
(technically called UKTHI, stratagem,strategy, strategic applications)
which are technically called Adhyaaropa or Superimposition ( by
Ignorance) or Erroneous Attribution and Apavada or Refutaion or
Refutal or Eradication or Negation( by wisdom or knowledge) for ones
Bondage and Liberation respectively. The False Attribuion causes
bondage to the individual or Soul and The Vedanta-Logic Refutaion
brings Absolute Liberation to the Soul or Jeeva. First listen the
definition of Adhyaaropa or Superimposition.
In other words,
Bear ever in mind , the two Strategies
Addhyaaropa, the Superimposition
Apavaada, the Negation
The strategic terms, the Vedantic Strategies

The former brings the Bondage, the Samsara
The later brings the Liberation, the Moksha
The former the Illusion, the later the Disillusion
First listen the former , the Superimposition

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@G@O[ dOl 27
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Introduction Verse 27
In Vedanta, the basic concept of all creations, the creation of all the names
and forms, the Universe, is nothing but the simple Superimposition, the
Superimposition of the Universe, the names and forms, on the nameless
formless Substratum, the Self-luminous Knowledge Absolute. This is
illustrated showing many examples like superimposing a snake on the rope,
the subsratum etc. There are certain Vedantic Technical terms, primarily
three viz. Aaroba, Addhyaasa, and Kalpana. If you separately look into these
terms, you may have slightly varied meaning, but when you speak of
Creation, its connotation is singularly one only
i.e Superimposing of the seen names and forms, the Universe,gross and
subtle, the Relative Truth, on the Substratum, the Ultimate Truth or the
Absolute Truth. This is the both implicit and explicit meaning of this verse.
Alright. In the example of snake-rope, a snake is superimposed by an
ignorant person. It is quite acceptable because here the duality is accepted.
But in Vedanta where no duality is accepted and only Non-dual Self-
immanent Brahman is accepted, how did this Superimposition, the Universe
come into being?
For your question Vedanta gives under the Sruti-Yukti-Anubhava two types
of answers one is the Relative Answer keeping in view of ordinary Vedantic
aspirants and the other is the Absolute Answer, keeping in view of advanced
Vedantic aspirants.
In the Relative Answer, Vedanta, the Super Science, under the authority of
Sruti-Yukti-Anubhava, answers that the Superimposition takes place by the
ineffable inexpressible mighty Power of Maya.
Then what is Maya?
This will be answered exhaustively from the Verse 94 to 106. You know, the
true experiments and inventions of the Worldly Science which is also
operates under the control or purview of Maya which is one of the most
important inventions of the Super Science cnnot contradict but complement
the experiments and inventions of the Super Science with respect to the day-

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today phenomenal world. Thus the invention of Maya is complemented by
the Relativity Principle with respect to the wakingday world we dont use
the term Theory as it implies non-practical as well- which is no other than
the Vedantic Principle of Maya, which is invented by the Great worldly
scientist Einstein, the Genius, the Scientist of the worldly scientists.The fact
that the Relativity Priciple of Einstein has been widely well proved by many
scientists worldwide has simultaneously created a common laboratory in
which any person Vedantic or otherwise who wants prove of Maya can well
do the experiments just as the concerned worldly scientists did and satisfy
himself and clear all his doubts. This is indeed the Almighty Lords Grace
that created the Genius in Einstein to give a such a wonderful invention,
through the thought experiments coupled with mathematical calculations of
this Genius. The pith of his invention of Relative Principle is that space and
time are only relative and they are not absolute entity or phenomena;this
means that they are NOT REAL in the real sense of the term, but real only
with respect to something and hence RELATIVE.
Oh! This is what Vedanta has been declaring from time immemorial!
Nevethless, the worldly practical scientists want proofs in their own
customary way i.e physical way of proofs coupled with mathmatics and logic
for any invention. But, in the matter of Relative Principle of Space and Time,
physical experiment is impossible in as much as the required physical
experiment needs an Einteinian Train, a Train that should have the power of
travelling in nearly light-speed! So, they have no other way except toatally
surrendering themselves to Mathmatics and Modern Graphics coupled with
natural logic for proving the SpaceTime Relativity.Anyhow, after doing
many many such experiments and mathematic calculations coupled with
graphics and logic, after a long time all most all the worldly scientists of the
world accepted the Supreme Truth that Time and Space are not REAL, but
only RELATIVE with respect to the observer.
What is this Time and Space? Remove, mentally the time and space you will
find no Universe, the names and forms including your body-mind-intellect
equipment with respect which only this phenomenal world is existing not
having its own absolute existence because as per proven fact it has no real
existence only relative existence with respect to the observer, you! Thus the
worldly science with its unequivocal proven facts, in the domain of day-
today world, complements the Vedantic Proven facts of Maya which has no
real existence but only has relative existence with respect to the observer, the
Jeeva, the Soul.
Alright. Why even this relative existence should exist?
It is, says Vedanta, the Super Science, because of the veiling power of Maya.

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.
It is only this Super Science that Invented or Revealed the Source of the
TimeSpace Relativity coupled with the Supreme Revelation of the Secret of
how human being can conquer or transcend the Maya, the creator of the
TimeSpace Relativity and attain the Absolute State of Etermal Existence, the
Absolute Existence where is no trace of Maya or any trace of TimeSpace
Relativity, which is nothing but your very own Non-dual Self.
Thus where exist TimeSpace Relativity or Maya, there exist the seen
Universe, the Jeeva and the Almighty, Lord and also there exist Bandha and
Moksha. So where is no TimeSpace Relativity which is the Mystical Form of
Maya, there is no Maya,no Universe, no Jeeva, no Easwara, no Bandha nor
Moksha. Only the, Self-immanent, Self-luminous, Non-dual Brahman or Self
alone Ever Esists in the form of Sat, Absolute Existence, the Absolute Being.
-:- :
:- :-- [
No Dissolution, no Creation, no bound, no aspirant, no one who thirsts for
Liberation and there is none who is Liberated
This means that there Exists nothing except Non-dual Braham. Then what
about this seeming Universe? It is nothing but the horn of a hare or the son of
a barren woman thus, giving the absolute answer to your above question,
Declares Vedanta, the Super Science, the Master Science
Have you not noticed the terms Ever Exists, implying TimeSpace
Relativity also?
Well. You are so smart in noticing this.But you are not so smart to notice the
supreme vital point in the above verse of original declaration.
What is such a supreme vital point exists in the above quoted verse of
Vedanta?
Have you not noticed, in the above verse of Vedanta,which gives the
Absolute Definition of Ultimate Truth, the Absolute Truth of Advaita
Vedanta, where is no trace of TimeSpace Relativity or no trace of Maya,
there is not even a single term denoting any TENSE, PAST OR PRESENT
OR FUTURE? ; an absolute definition that contains no term, suggesting
any trace of TimeSpace Relativity, of the Absolute Truth, which is aptly,
with pin pointed precision, in accordance with the Vedantic Supreme
Sorce- -- -Codes, NETI NETI which, intellectually
negating all trace of Gross and Subtle Universe,under the guidance of
an able Satguru, make the aspirant directly Realise the Ultimate Truth,
face to face!!