VedantaDarshanam Aug13

AUM NAMAH SHIVAYA VEDANTA DARSHANAM Aug 13
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of 74

Vedanta Darshanam

Salutations to all.

We find majority of people in the world constantly suffering. Though there are few people
enjoying still that enjoyment is short lived and eventually they also end up suffering alone.
Amidst this suffering world is there any way out of sorrows? Is there any choice for a person
to go beyond the temporary happiness and sorrow (that we experience in life? These
questions are answered beautifully by the scriptures that there is choice for eternal bliss
here and now itself.

At any point of time a person has two choices one is to seek the world and thereby
experience temporary happiness and eventually sorrow; second is to seek the eternal
cause-substratum of the world as Brahman. The world will lead to sorrow whereas Brahman
will lead to eternal bliss. The world when sought will make us forget Brahman whereas when
we seek Brahman the world and worldly activities will happen in a much better way as we
will be unaffected at all times internally while externally living life like a normal person. Thus
a wise person will choose Brahman so that he is able to rejoice in bliss internally while living
and performing activities in the world like before itself.

The two paths based on what is being sought is termed in the scriptures as preyo maarga
and sreyo maarga. Preyas leads to temporary happiness from the world whereas sreyas
leads to eternal bliss here and now itself.

These two paths are always available to an individual but it is upto him alone as to what he
chooses. Generally we all go by what is followed by the majority of people in the world. If
we do so then we will only follow preyo maarga and experience sorrow. Therefore instead of
depending on the temporary-changing people of the world we should wisely choose the
sreyo maarga.

The first step to choosing the sreyo maarga is focusing on the goal of life as moksha. Until
moksha is considered as the ultimate goal of life and one strives to achieve it from now on,
a person hasnt entered into the sreyo maarga. Though one might be learning the scriptures

and even staying in ashram still he wouldnt be in the sreyo maarga until he starts seeking
the ultimate goal of life as moksha.

The moment a person chooses the goal of moksha, he will start finding out as to how to
attain moksha. There is no other way to attain moksha than knowledge of Brahman.
Knowledge of Brahman is found only in the scriptures and as guided by a true sadguru.
Therefore the person will start learning the scriptures from the Guru. The philosophy that
talks about Brahman and is the basis of the scriptures (Upanishads) is called Vedanta. It is
called Vedanta for it comes at the end of Veda and also as it signifies the end of all
knowledge (that by knowing which everything becomes known is Brahman and since
Brahman is taught in the scriptures therefore through scriptural knowledge a person realizes
Brahman and puts an end to seeking of all knowledge).

The system of Vedanta is considered as many to be learnt only when all other means of life
have failed and when we have grown so old that we cannot do anything other than learn
Vedanta. But this is wrong as at that age our eyes will not work, our ears will not work and
all other senses also will not work properly therefore what to talk about ever moving
mind, ever unstable intellect, ever weak memory and ever strong Ego that has been
cultivated since the entire life time? Thus it is very clear that we should all start learning
Vedanta not when we are old and about to give up our life but at a young age itself.

It is when we are young that we will be able to imbibe the teachings of Vedanta properly.
Since impressions of the world havent been formed clearly in the mind we will be able to
develop strong impression about Vedanta in our mind. Therefore without much distraction in
our mind we will be able to focus on the goal of moksha (and Vedanta itself). Majority of
people who are readers of this magazine are already in their youth or middle age
therefore they should start learning Vedanta ardently without wasting anytime at all.

Many people think that Vedanta is only for the strong intellectuals and not for devotees or
other people whose mind or intellect isnt strong. This is clearly mentioned as wrong by the
Lord who says that Vedanta is very easy to implement. If implementation itself is very easy
then what to talk about learning? Vedanta theoretically is the simplest philosophy to learn
as it is our very nature (of ever blissful Brahman).


But since we are always focused on the external world and Vedanta brings us back into our
own Self (introverted) therefore it is very tough to imbibe or implement Vedanta initially.
But this is only initially. As a sadhaka starts learning Vedanta, he will find that it is very
easy indeed to imbibe. Put in Prof. Balakrishnan Nairs words, even a child can understand
Vedanta; so for people like us who are all smart people in todays world, it is very easy
indeed to learn and implement Vedanta.

What is required in order to learn Vedanta is a right perspective of Vedanta. Though in orde
to avoid confusions and contradictions in the various interpretations of Vedanta, Sankara
wrote his bhashyas, today we have many translations and interpretations of Vedanta based
on Sankaras bhashyas that appear very simple yet might be deluding us into understanding
Vedanta wrongly. Add to it that there are many so-called realized masters who preach the
path of self-enquiry or abidance in Self here and now itself, without the use of Vedanta. And
such people give the example of Ramana Maharshi for their support. These are fools indeed
for Maharshi was a staunch follower of the scriptures. Maharshis own works are translations
of Sankaras works into local languages and resonance of the scriptures alone. Maharshi
didnt prescribe a new path but he prescribed a path that can be clearly found in the
scriptures. The path of self-enquiry is found in many works including Yoga Vasishta,
Vivekachoodamani and Panchadashi. Maharshi also quoted from scriptures therefore
showing that he was a staunch follower of the scriptures.

There is no need to vehemently attack wrong self-proclaimed masters but it is important for
us to remember that scriptures are the only source of Brahman and therefore Vedanta is the
only way to eternal bliss or moksha there is absolutely no other way than Vedanta to
moksha.

Through a proper understanding of Vedanta we will be able to easily assert that Vedanta is
the only way to moksha and all other sadhanas of the world also just lead us to Vedanta
(and Vedanta directly takes us to moksha).

As a result of the various confusions with respect to attaining of moksha, it is important to
reestablish the scriptures and that Vedanta is the only way to moksha. Whatever little we
can do in this will help us and others as well. Though we arent great masters in the world
still if this undertaking helps ourselves or others in any way possible then the purpose of
this magazine has been served.

Though the goal of this magazine is to establish the philosophy of Vedanta by clearly
explaining it for sadhakas to attain moksha, this doesnt mean that if this undertaking is
unsuccessful then it is a failure and we will be sad (for its failure). Success and failure are
part of life and Vedanta takes us beyond both success and failure. For one who is learning
and implementing Vedanta, whatever exists at all times is the non-dual reality of blissful
Brahman alone. This knowledge that Brahman alone exists here will make a person ever
rejoice in bliss here and now itself. There is neither happiness nor sorrow for such a person
but he ever rejoices in bliss alone.

May we all strive to learn and implement the philosophy of Vedanta so that we will be able
to get rid of all sorrows and will be able to ever rejoice in bliss here and now itself.

AUM NAMAH SHIVAYA
August 8, 2013


Anukramaanika

Vedanta Darshanam ..................................................................................................................................... 1
Upanishad Vivaranam ................................................................................................................................... 6
Gitaamritham .............................................................................................................................................. 14
Prakarana Prakaashah................................................................................................................................. 26
Madhuraamritham ...................................................................................................................................... 37
Praadeshikam - I .......................................................................................................................................... 44
Praadeshikam - II ......................................................................................................................................... 54
Karma Samkshepa ....................................................................................................................................... 57
Acharyasmrithi ............................................................................................................................................ 64
Vedanta Pariksha ........................................................................................................................................ 71
Anukramaanika Nirdesham ........................................................................................................................ 74


Upanishad Vivaranam

Mundaka Upanishad 1-2 Introduction
We saw a summary of the first khanda of the first mundaka of the Mundaka Upanishad in
the previous edition of the magazine. We will see a brief introduction to the second khanda
of the first mundaka before starting with the slokas.

Brahman the ultimate non-dual reality
We have seen previously that the non-dual reality behind the illusory or ever-changing
world that we currently experience is termed in scriptures as Brahman. Brahman is of the
nature of Existence, Consciousness and Bliss. Brahman cannot be known through any
means including sense organs and extra sensory perception as well. This is because
Brahman is the Subject of everything that which is the Subject of everything is never
objectified. Anything that is objectified also is temporary as it will be gained and lost (ether
through organs of action or perception). Brahman, due to being eternal and due to being
Consciousness that is the Subject of everything is never objectified.

How can we know such a Brahman if it isnt objectified?
Brahman is known as the essence of the entire world and as the subject or Consciousness
that pulsates inside constantly as I-exist, I-exist. That this Consciousness is Brahman is
proclaimed in the scriptures itself and Advaita Makaranda beautifully says that since I am of
the nature of Existence, Consciousness and Bliss therefore I am Brahman alone. There is no
duality whatsoever possible in Brahman as Brahman is one without a second.

There are no internal differences in Brahman as Brahman is partless (due to being eternal).
There is nothing similar to Brahman as Brahman is one alone. There is nothing dissimilar to
Brahman as well because everything that is present or that may be present is the effect of
the cause of Brahman. Any effect is just an illusion of names and forms in the cause as the
cause alone exists at all times. The various effects of mud like pot, wall etc. are just
illusions of names and forms in mud; therefore they all are pot and pot alone. The entire
world has come from the cause of Brahman and therefore is just an illusion of names and
forms in the cause of Brahman. Therefore whatever exists at all times is Brahman and
Brahman alone.


The Upanishad has beautifully explained as to how the world is created out of Brahman
even as the spider weaves the web out of itself, herbs and vegetables are created from
Earth and hairs come out of the human body. As to how the creation process proceeds from
Brahman also was mentioned briefly by the Upanishad.

Since Brahman is the ultimate reality and to be known as ones very nature, therefore what
is the way to moksha? The ultimate goal of life for all irrespective of whether one accepts or
not is complete cessation of sorrow and ever rejoicing in bliss. Until this goal of moksha is
achieved a person will go from one birth to another while experiencing sorrow alone (as the
temporary world can only lead to sorrow).

Karma and Jnaana
Is moksha attained through mere knowledge or through mere action or through a mix of
both? We find the Vedas composed of two parts of karma khaanda and jnaana khaanda
the karma khaanda talks about vedic actions whereas jnaana khaanda talks about Brahman
(and way to realizing Brahman). There has always been, since time immemorial, the doubt
or confusion as to which is to be followed and which is to be renounced. Though the
Upanishads answer these doubts clearly still we find Arjuna asking questions again and
again in Gita about karma and jnaana.

Lets analyze the nature of both karma and jnaana. Karma or action requires the triputi or
triad of doer, action and fruit of action. The doer performs an action seeking a particular
fruit in return. For example: a person works expecting the result of earning money the
doer is the person, the action is working and money is the fruit that is received in return for
the action of working. Taking another example, a person meditates seeking the fruit of
concentration of mind the person or the meditator is the doer, the action is meditation
and the fruit is concentration of mind. Any action presupposes these three.

Now which one is most important in the triad? Is it the doer or the action or the fruit? A
little analysis will show that the doer is the most important component of the triad. In other
words, action itself depends on the doer alone. The doer, as Sankara beautifully points out
in his Brahma Sutra Bhashya, can decide whether to do, or not do or do in a different way
the particular action.


For example, with the action of meditation the doer has three choices. First is to do
meditation in the prescribed way. Second is to not do meditation (this choice or option is
also available for the doer here). Third is to do meditation but in a way different than what
is prescribed. Thus the action of meditation is controlled by the doer (person meditating).
Though there are other factors with respect to meditation like sitting in a secluded place etc.
but these are minor factors compared to the major factor of the person meditating (who
alone totally controls the action of meditation).

Knowledge in the simplest form is perception of sense objects. This happens as a result of
sense organs coming in contact with sense objects and when the mind is behind the sense
organs and properly processing the perceived objects of the sense organs (the mind is
essential in that if it isnt focused on the particular perception then though sense organs
come in contact with sense objects, still objects will not be perceived example is a person
who is preoccupied in his mind while walking to his office, such a person though perceives
his friend as coming in the opposite direction doesnt really acknowledge the perception in
the mind; therefore we have to say that there is no effect of the perception). With respect
to perception we have the individual or the person perceiving, the mind and sense organs
and the sense object. Among these we can say that the control of perception is with the
sense object though it is essential for the mind and sense organs to be in contact with
object, still if they are in contact then the person perceiving has no other option than to
perceive the objects. The person cannot either perceive or not perceive sense objects that
are right in front of him. For example, when a pot is in front of our eyes and our mind is
focused on what our eyes see we perceive the pot; we dont have any option but to perceive
the pot. Though we may not want to perceive, still we perceive the pot. If only individuals
had the control to perceive or not perceive things then they would just see what appeals to
them or what they like the most and everything else will be ignored. Though the eyesight,
clarity of environment where object is present etc. are also factors for perception still these
are minor factors alone; the major factor in perception is the object itself. As long as the
object is in contact with sense organs and the mind, it will be perceived.

Now comparing karma and jnaana, karma depends on the doer whereas jnaana depends on
the entity (object). In Sankaras words, karma is kartr tantra (depending on the karthaa or
doer) whereas jnaana is vastu tantra (depending on the entity).


Karma and jnaana due to being very different in nature cannot co-exist therefore only one
can be the way to moksha (not the both). Again we can say that karma is born of desires
and these desires are in order to attain moksha. That we arent realized now is ignorance.
This ignorance makes one desire for perfection and therefore perform actions. Thus actions
are born out of ignorance. Knowledge, on the other hand, gets rid of ignorance even as light
gets rid of darkness. Both knowledge and action are thus contrary in nature and can never
co-exist but only will negate each other.

Which will negate which? That which cannot be negated by the other should be the cause of
moksha (for it eternally exists unlike the other).

As we know there is nothing really called darkness as it just appears to be present when
light is lacking. Similarly there is nothing called ignorance, it just appears to be present
when knowledge isnt there. If ignorance itself doesnt really exist then what to talk about
actions that are born out of ignorance? Therefore actions dont really exist but they appear
to be existing and real as a result of ignorance. This ignorance therefore has to be removed
by knowledge. To sum it up briefly, knowledge alone destroys ignorance and actions.
Therefore it is very clear that knowledge has to be the way to moksha (rather than actions).

Type of fruits of actions
Acharyas of the past have analyzed the various types of fruits of actions to confirm that
moksha isnt one of the fruit of action. There are four types of fruits possible from actions.
Irrespective of whatever be the action that a person performs in the world (or any possible
action that the person performs) there are only these four types of fruits possible (and
sometimes the action themselves are classified into four based on the type of fruit possible
from them).

First type of fruit is utpatti or generation. In this type of action, something new is
generated. That which doesnt exist now is newly created as a result of the action. Action
that leads to generation is called utpaadyam. An example for this is birth of a baby. The
baby didnt exist previously and newly is generated or created from the seed of the father
deposited in the womb of the mother.

Second type of fruit is aapti or attaining. Here, as a result of an action, something is
attained. Here the fruit is not generation of something that didnt exist before but attaining

that which existed before but in a different place or with a different person. An example of
this type of fruit is attaining heaven as a result of our good actions heaven isnt newly
created but it always exists as unattained. As a result of a set of actions we attain heaven
(which before itself existed). Action that leads to attaining is called aapyam.

Third type of fruit is vikriti or modification. Here nothing new is created or attained but that
which already exists is changed in its name and form. For example, as a result of the action
of a sculptor the stone is modified into an idol. The idol isnt newly created or attained but it
was carved out of the stone (the stone was modified in order to become an idol). Action that
leads to modification is called vikaaryam.

Fourth and last type of fruit is samskriti or purification. Here something is purified as a
result of the action. Such action which leads to purification is called samskaaryam. An
example of this is offering of actions unto the Lord (without craving for any fruits thereof).
Such action leads to purification of the mind (when the mind clings on to the doership and
expects a fruit in return for performing an action, then it is made impure as a result of
adding of likes-dislike or attachments-aversions; but when the mind is devoid of doership
and expectation of fruits then it leads to no likes-dislikes and it removes any existing likes-
dislikes as well).

Any action that we can find in the entire world can be classified into the above four types of
actions (based on the fruits that they lead to). Now lets try to see if moksha can be the
fruit of any action. For moksha to be the fruit or result of action, it should be one of the four
types of fruits (mentioned above).

Moksha is characterized by complete cessation of sorrow and ever rejoicing in bliss. Though
the way to attain moksha is defined variously by different systems of philosophy, still all
agree that the characteristic of moksha is complete cessation of sorrow and ever rejoicing in
bliss.

Can moksha be newly created or generated?
Moksha if newly generated will cease to be eternal. That which is created will also be
destroyed (that which takes birth definitely will die). Moksha by its characteristic is eternal
in nature (for if not then we can get happiness from the world itself, which is temporary).
Therefore moksha isnt something newly created or generated.

Can moksha be attained?
Similar to what is created being non-eternal, what is attained also will be non-eternal as
that which is attained will also be lost. That which is today achieved or attained by a person
will definitely be lost tomorrow (as both go hand in hand and are like the two sides a coin).
Since moksha is eternal, therefore moksha cannot be attained.

Can moksha be achieved as a result of any modification?
A sculptor carves an idol out of a stone. Eventually the idol will cease to be an idol and will
become something else. That which is subject to modification is also subject to birth and
death (that which takes birth and death alone changes and that which changes is subject to
birth and death). If moksha is achieved due to modification then it will become non-eternal.
Therefore moksha isnt achieved as a result of modification.

Can moksha be achieved through purification (eg: of the mind)?
Purifying something assumes that it is subject to change. A mirror can be purified by
cleaning with a cloth or a liquid this means that the mirror is subject to changes and
therefore it might become impure again in the future. That which undergoes purification and
impurification is also subject to changes and therefore is non-eternal. Moksha due to being
eternal cannot be achieved through purification.

Vedanta talks about purification of the mind as a pre-requisite in order to attain moksha
(and not as the direct means to moksha). Even as a mirror which is dirty cannot show our
face, similarly our very nature of Brahman cannot be known through an impure mind.
Therefore purity of mind is to be initially gained through nishkaama karma (actions
performed as an offering unto Ishwara and without craving for the fruits thereof).

Since moksha isnt any of the four types of fruits of actions, moksha isnt achieved through
actions at all. If asked as to what is the purpose of actions in the world then the answer is
that through nishkaama karma or actions performed as an offering unto Ishwara and
without craving for the fruits thereof will lead to purity of mind. This will in turn set the
stage for knowledge to dawn in the mind and knowledge alone directly leads a person to
moksha.

Moksha as we have seen is not possible through karma at all but only through knowledge.
As we have seen previously, bandha or bondage is as a result of ignorance (not knowing our

very nature of blissful Brahman) and therefore moksha is as a result of knowledge of
Brahman as found in the scriptures.

Scriptures re-iterate again and again that moksha is possible only through knowledge and
not through any other means. Svethaswatara Upanishad beautifully says that when a
person is able to fold space like a mat only then will a person be able to get rid of sorrows
without knowledge of the Self (Brahman or Ishwara). Since it is impossible to fold space
into a mat, therefore it is impossible to attain moksha without knowledge of Brahman.

The Upanishads therefore always focus on knowledge alone rather than on the karma
(whether it be vaidika or laukika). Irrespective of whether a person is performing vaidika
karma or laukika karma, karma is meant only to purify the mind not to lead to moksha.
But since it is impossible to remain in the world without performing actions and since purity
of mind is essential in order to gain knowledge (or make knowledge effective or fruitful)
therefore nishkaama karma has to be performed by sadhakas at all times. For nishkaama
karma, there is no particular rule at all externally. All changes need to happen only
internally. In the mind there shouldnt be the notion of Ego that I am the doer and there
shouldnt be craving for fruits (expectation of fruits). Through offering of actions unto the
non-dual all-pervasive Ishwara nishkaama karma is very easily implemented. Since this
doesnt depend on the action but is to do with the right attitude therefore it can be
implemented at all times (all actions can and should be converted into nishkaama karma for
sadhakas in order to attain the goal of moksha).

Even as a very clean room has place for Ishwara to come, shine and sit similarly only a very
pure mind has the place for Ishwara to shine in it at all times. Until the mind is pure, there
will not be space for Ishwara and even if Ishwara comes into such a mind, he will be at
some corner of the mind giving quick visits when we face sorrow and call out to him; and
then vanish back into the corner. Here the fault isnt with Ishwara who sits in a corner but
with the individual who sends Ishwara to the background as a result of so many impurities
in the form of thoughts in the mind. Since these thoughts have higher priority than that of
Ishwara and arent removed therefore Ishwara isnt primary. Such people though might
implement part-time devotion or part-time knowledge, they will not be able to get rid of
sorrows and rejoice in bliss. Every now and then they will face sorrows and again
happiness; this will go on for many births.


Wise people knowing that moksha is the ultimate goal of life should strive to first purify the
mind through nishkaama karma, then through dhyaanaadi sadhanas attain concentration of
mind and thereby gain and implement knowledge as found in the system of Vedanta. Such
people alone will be able to attain the goal of moksha and will be able to ever rejoice in bliss
here and now itself.

Though the Upanishad itself will mention at the end of the second khaanda that one has to
seek knowledge, still a sadhaka should remember at all times that karma only leads to
purity of mind and moksha is achieved through knowledge and knowledge alone.

Moksha through knowledge is eternal because knowledge just removes ignorance that
appears to veil the ever-present liberated Self. We are all the ever-liberated Self even now
but somehow we have forgotten this truth and therefore think that we are bonded. This
ignorance has to be removed through knowledge that whatever exists is one Self alone and
I am of the nature of Self. Knowledge of Vedanta thereby removes ignorance and the ever-
present blissful Self is realized. Therefore there is no fault of moksha being non-eternal it
is ever present and seemingly veiled by ignorance which is removed through knowledge.
Once realization dawns, then the person realizes that there never was a time when the Self
wasnt there; there was never a time when anything other than the Self existed; there was
never a time when I appeared bonded; but always blissful Self alone existed (and somehow
this was forgotten and now recollected, never to be forgotten again).

We will start with the explanation of slokas in the next edition of the magazine.

May we all strive to remember at all times that karma can only lead to purity of mind and
not moksha; may we thereby remember that moksha is only possible through knowledge of
Vedanta, that one Brahman alone exists, and as a result may we all attain moksha, get rid
of all sorrows and ever rejoice in bliss here and now itself.


Gitaamritham

Lakshanas of a true bhakta
Previously we saw the first sloka where the Lord provides the characteristics of a true
bhakta. The Lord defined Bhakti or devotion as fixing the mind and the intellect on Ishwara.
Fixing the mind means constant thought of the Lord in ones mind. But merely thinking
about the Lord isnt enough for moksha or true bhakti it is essential to remember the Lord
to be the non-dual reality behind the entire world (the cause-substratum of the world). A
person who remembers the Lord as the non-dual reality behind the world at all times will
very soon attain the Lord and therefore such a bhakta will be ever blissful.

As Ramana Maharshi says, the sole criterion of a realized master is peace or bliss. Any
person who has an open mind will be able to apprehend the bliss or peace emanating from
such a realized master. But even such simple explanations of a true bhakta isnt enough for
majority of people to attain Ishwara therefore the compassionate Lord explains the
characteristics of a true bhakta after explanation of bhakti.

We saw in the 13
th
sloka as to how a true bhakta has no hatred towards anybody, maintains
friendliness and compassion towards everyone; is devoid of I and mine; ever remains
blissful in both happiness and sorrow; and is ever patient. All these are possible because a
true bhakta remembers that the non-dual reality of Lord alone exists at all times. When a
person remembers that only Lord exists, then how can there be any hatred? How can there
be any likes and dislikes? How can there be anything other than bliss? Therefore such a
person ever rejoices in bliss. Due to seeing everything as one Ishwara, there will be
compassion flowing towards everyone and the bhakta will be devoid of I and mine.
Generally we are filled with I and mine; therefore passion is developed towards people.
Passion and compassion are very similar and there is just a slight difference alone. Passion
is when we show love towards somebody whom we know or like and compassion is when we
show the same love towards the entire world; passion flows towards our people whereas
compassion flows towards the entire world and specifically to those who really need it.
Though the difference is subtle yet the result that it creates is huge. A person with passion
always is lead to sorrow whereas a person who is filled with compassion progresses in the
spiritual path towards moksha. A true bhakta or a true realized master is full of compassion
for he sees the entire world as one Ishwara alone.


Lets continue with the characteristics of a true bhakta.
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santua satata yog yattm dhanicaya|
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14. One who is ever content, ever established in Ishwara (whose is ever calm), always
controlled (mind and sense organs) and having a strong conviction on Ishwara (ever
established on Ishwara), such a bhakta who has offered his mind and intellect unto me is
dear to me.

Ever content
The nature of the mind is such that it wants more and more. Irrespective of whatever it
gets, it wants more and more. Since there are infinite possibilities from the world therefore
the mind never achieves the state of contentment. Not even for a moment the mind will be
contended. In ancient times people used to be content with few things in life but today even
children are groomed to be not content with what they get but to strive for more and more.
This aarthi or desire for more and more leads to a competitive world. In the name of
constructive competition, people are destroying the younger generation as well.

One cousin once was giving me a lecture as to how when we raise our living standards we
can never go back down; instead always we should raise it higher and higher. Sky is the
limit which means that there is no limit whatsoever (even if we want to a limit, we will not
achieve the limit as there is absolutely no limit whatsoever).

If we think that becoming the President of the greatest and powerful nation of the world,
the United States, will lead to the sky then we are wrong. When Barack Obama was elected
the new president and George Bush was sent away, he was crying. Even after serving as
the president of the country for years, there was no contentment whatsoever. Thus we can
say that contentment cannot be found in the external world. And as long as we dont find
contentment we will be running hither and thither and causing sorrow to ourselves and
others (in the name of competition).


Did we ever hear of any job-less situation in ancient times? Did we ever hear of youngsters
learning and sitting idle without earning any money and being a burden to their parents?
Why? Because in ancient times there was no concept of competition; instead people would
just choose the job that they are suited for (not based on their education but based on their
inner tendencies). This is unlike today where education only teaches us to earn money
(livelihood); ancient times education would teach people as to how to live blissfully in the
world (Vedanta was taught) and therefore it didnt matter how they earned their livelihood
in the world.

It cannot be argued that population is huge today. I am just one of two children of my
parents. But my father is one among 12 children and my mother is one among 6 children.
So we just cannot blame population for leading to todays unemployment. It is just our lack
of contentment in the mind that has lead to lesser jobs being attained by youngsters.

How does a bhakta remain ever content?
Contentment is achieved when we realize that we already have bliss inside us in the form of
Ishwara. It is through this knowledge that I have attained whatever needs to be attained
and there is nothing more to be attained that contentment will be attained. Thereafter such
a bhakta doesnt crave for anything. Though he might still perform actions in the world (as
actions are inevitable in the world) still he doesnt have any cravings or desires to achieve
things in the world. It is also due to the knowledge that the entire world is temporary and
sorrowful that a bhakta doesnt crave for anything from the Lord.

This contentment of a true bhakta isnt something that lives for a few years when he
become the prime minister or president but it is always there in him. Contentment due to
external situations will soon vanish whereas contentment as a result of the mind
contemplating on the non-dual reality of Lord will never vanish. And therefore it is the ever-
contended state that has to be sought by all aspiring to be true bhaktas.

When we observe the great masters of the past, they have all been content with whatever
they had at all times. Whether it be the grihastha of Prof. Balakrishnan Nair or Nochur
Venkatraman; the sanyaasis of various Sankaracharyas, Chinmaya etc.; or mahatmas like
Sri Ramakrishna Paramahamsa, Swami Vivekananda, Ramana Maharshi or AMMA; all these
masters who are true bhaktas of Ishwara (through ever contemplating on Ishwara) have
been ever-content (content at all times).

Those who aspire for ever-contended state should strive to remember the two truths that
the world is sorrowful and Ishwara alone is blissful; coupled with this, constant
contemplation of Ishwara as pervading the entire world and as Consciousness that pulsates
inside us as I-exist, I-exist at all times, they will be able to very soon attain the contended
state of moksha.

Here the Lord isnt giving his own definition of bhaktas but the Upanishads say variously
that what can taint a realized master or what desire can be there for one whose all desires
have been fulfilled (through moksha), for whom and for what he would get attached to
things or desire things.

Yoga Vasishta tells that this state of contentment can be attained very easily through the
story of Janaka. Janaka who was a noble king was once hunting in his garden. At that time
he heard few siddhas singing the praises of the Self on top of trees (though he couldnt see
them as they were invisible, he could hear them). They were talking about how the Subject
and the Object alone exists here and the Subject alone is eternal. They also say that one
who renounces the ever-present Lord in the heart and seeks other Lords in temples,
pilgrimage places or ashrams are fools and they are like those who seek diamond while
having the crest jewel of Kaustubha right in their hand. Hearing this, like a feared person
Janaka directly runs into his palace. There he starts introspecting and analyzing the words
of the siddhas Due to his intellectual state, he was able to discriminate clearly and attain
intellectual conviction. Thereby he realizes the truth and decides as to how to live thus
what do I have to attain in the world, what should I attain through effort? For I am the
ever-stable and ever-pure Self, why should I get into imagination (or desires)? I will
therefore not desire for anything I dont have and I will not renounce whatever I already
have; I will abide as the pure Self, whatever may happen.

Thereafter Janaka was able to live blissfully as the Self at all times. In this story we find
Janaka attaining the blissful ever-content state through discrimination. Therefore what is
required from ardent seekers is discrimination between real and unreal; and thereafter
surrender unto the Lord and ever contemplating on the Lord alone as pervading the entire
world.


If we have discrimination and are always contemplating on the non-dual reality of Lord then
we will be able to attain the ever content state here and now itself.

Ever content state is that of the mind being ever blissful in the Self but what about external
activities? What about the minds thoughts while perceiving objects or performing action?
What about the activities of the sense organs? These are answered through the next two
lakshanas.

Yogi ever focused on the Lord
A true bhakta is a yogi. Yoga as per Vedanta isnt just performing some sadhanas like
astaanga yoga or entering into samaadhi but the calmness of the mind as a result of the
knowledge that one Ishwara alone exists here. The Lord beautifully explains about a yogi in
the sixth chapter. Using a sloka which is a rephrase of a sloka from Ishavasya Upanishad,
the Lord says that a Yogi is one who sees the entire world in the Self and the Self in the
entire world (this means that everything is one Self and since the Self is Ishwara of the
nature of Consciousness pulsating inside at all times, therefore a yogi sees everything as
Ishwara).

A yogi thus is one whose mind has calmed through knowledge that whatever is present is
but the non-dual reality of Lord alone. The differences are known to be mere names and
forms in the Lord. As a result, the entire world is pervaded in and out by Ishwara even as
gold pervades all gold ornaments and as the entire dream world I pervaded in and out by
the dreamer. This knowledge in the mind gets rid of the minds preferences. Mind constantly
dwells into the likes and dislikes that it has cultivated since births. As a result of these likes
and dislikes, everything in the external world is seen as different from one another.
Attachment and aversion to everything eventually leads to sorrow alone. While hopping
from happiness to sorrow, there is only sorrow experienced; all the while the mind is tensed
due to the various thoughts. Therefore calming of the mind is only possible through getting
rid of likes and dislikes. And this is achieved through vision of oneness everything being
pervaded by one Ishwara alone.

Without vision of oneness in the mind, it is impossible to remain content at all times.
Contentment is only when the mind has calmed down and filled with knowledge. Therefore
the pre-requisite for ever contentment is calming of the mind through the practice of vision
of oneness. We shouldnt think that vision of oneness is a mere practice in the mind and

everything isnt one Ishwara. Though everything is essentially Ishwara alone at all times,
still we are unable to perceive this oneness and we go behind the duality or differences that
are apparent in the world. This vision of difference as a result of ignorance of the truth that
everything is Ishwara can only be removed through vision of oneness. Therefore vision of
oneness is a practice to get rid of vision of difference. At the same time, vision of oneness is
also vision of knowledge (or vision of the world as essentially Ishwara which is true
vision). As we all know when we view something as not what it is (something else) then we
will experience sorrow. But when we view something as itself, then we will not experience
any sorrow. The world when perceived as different objects will lead to sorrow whereas
viewing the world as Ishwara will get rid of sorrow and take us towards the ever content
(blissful) state.

This vision of oneness is in the mind alone and doesnt change anything at all from the
external world perspective. All great masters of the past and present have performed
actions like any other worldly person. If any we should say that these masters alone have
performed actions at a grand level than any other normal person (a normal person cannot
even dream of doing actions at the grand level that these great masters have performed
and are performing). This itself shows that the external world doesnt change at all for a
true bhakta. Only the mental perspective of the world changes and as a result there is no
attachment whatsoever to the action or the fruits of action. It is when we are attached to
the action and the fruits of action that we get affected; with expectation we are tensed
while performing the action and once the fruit is received, we stray from the calm or natural
state to either being over excited (if our expectations are met or exceeded) or over
depressed (if our expectations arent met). A true bhaktas mind doesnt dwell upon action
at all. Even while performing any action he is just performing puja to Ishwara. Irrespective
of however the puja is performed, the bhakta rejoices (as puja is action filled with Ishwara).
Irrespective of whatever is the result of action also the bhakta rejoices because the result of
puja is blessing and blessing of Ishwara is blissful alone. It doesnt matter whether the
result is favorable or not for the result is Ishwaras blessing which is blissful alone;
moreover a true bhakta doesnt have any expectation whatsoever of the fruit of action (for
it is a blessing and therefore blissful alone).

Therefore the mental vision of oneness makes the true bhakta perform all actions to
perfection externally while internally ever rejoicing in bliss. Therefore he is ever content at
all times as the mind is ever-calm and focused on the non-dual reality of Ishwara at all

times. Like the gopis of Vrindavan he sees everything as Ishwara and links everything with
Ishwara alone (therefore making every minute of his life blissful irrespective of whether in
action or sadhana or anywhere).

Mind and sense organs ever controlled
The sense organs constantly run behind the sense objects of the world seeking sensual
pleasure. But sense organs cannot work on their own they are like servants who are
controlled by a master. The master who controls the various sense organs is the mind as
without the mind focusing on any object, the sense organs will not focus on the object.

Katha Upanishad gives the illustration of a chariot for the body (and other equipments). This
chariots destination is the goal of moksha. The person going in the chariot is the jeeva
whose goal is moksha or attaining oneness with Ishwara. The charioteer is intellect. The five
horses that drive the chariot are the sense organs. They are controlled by the rope of mind
by the charioteer of intellect. The road that the chariot treads is the sense objects of the
world.

If the intellect isnt proper then the ropes will not properly control the horses and therefore
the chariot goes in whatever direction it likes. But if the intellect is filled with discrimination
then through the ropes of mind, the sense organs will be controlled. Thereby the chariot will
be eventually taken to the destination of moksha (rather than getting distracted here and
there).

As simple as it seems, controlling the mind or the sense organs isnt very easy. Even those
who perform yoga sadhanas for years falter quickly to sensual pleasures. This is shown
through the life of Vishwamithra who even after doing lot of tapas fell for Menaka. Therefore
the only way to truly control the mind is through focusing it to the non-dual reality of Lord
along with knowledge about the temporary-sorrowful world and eternal-blissful Lord as the
cause-substratum of the Lord. There is no other way to fully control the mind.

When the mind is controlled the sense organs also will be controlled. A person whose mind
focuses on money will find his sense organs searching for ways to earn money. Similarly a
person whose mind focuses on power will find his sense organs searching for power. But all
these will take us away from the goal of moksha. Therefore a sadhaka should strive to
control the sense organs and the mind.

The mind when controlled through vision of oneness (Ishwara as pervading the entire
world) will lead the sense organs also to be fully controlled. Therefore such a person will not
run behind sensual pleasures unwontedly. Whatever is required at a particular time will be
enjoyed but otherwise there will be no addictions, no cravings and no desires. If is when
addictions or cravings or desires are there than a person strays from the path of dharma to
adharma. When one cannot earn money in the right way that he seeks to earn through the
wrong way. Such adharma will lead to his own downfall eventually. Though we may try as
much to control ourselves from getting into adharma, it is almost impossible unless our
mind and sense organs are controlled.

A bhaktas mind is ever focused on the non-dual reality of Ishwara. Since he will be ever
content in Ishwara therefore there is no need to crave for anything; there is no need to
desire anything; there is no need of addictions. If something is available the bhakta will
enjoy it, if something isnt available still the bhakta will not be affected; instead he will be
ever rejoicing in bliss (irrespective of external situations).

Various masters of the past and present show us that such a state where the mind and
sense organs are totally controlled and will never get out of control is definitely possible
here and now itself. It cannot be argued that only realized masters can implement this and
normal people cannot implement, as normal people also implement such control with
respect to certain sets of people and objects of the world.

Though we may like sweets if we are diagnosed with diabetes then we will abstain from
taking sweets. Though initially we might take sweets and lead ourselves to problems,
eventually we will abstain from eating sweets completely. Thereby we get total control of
our mind and sense organs over sweets. AMMA says that though we all like ice cream we
will not eat it if we find that a lizard has died in it. This shows that knowledge about the
nature of the world will definitely make us develop control over enjoyment of the world.

Though there are millions of people suffering in the entire world we arent affected because
we dont have any relation with them. Thus selectively we are able to maintain control of
the mind and sense organs. Though we might shout at our friends, we will never shout at
our boss this is because we know that if we shout, we will lose our job. Thus selective
implementation of control of mind is seen as implemented by people in the world.


The above examples clearly show that we ourselves implement selectively control of the
mind and sense organs. If we are able to implement control with respect to certain part of
the world then we can definitely implement it with respect to the entire world as well.
Therefore we should never think that control of the mind and sense organs arent possible.
These are definitely possible with some effort and proper discrimination.

What is most important for a sadhaka is to remember that one Ishwara alone exists here
and the entire world of names and forms that we currently perceive is just an illusion in
Ishwara. Any illusion, like water in desert, will only lead to sorrow in the long run and
therefore we should abstain from indulging too much in the world. The more we get deluded
by the world the more we will suffer in the world. Moreover we should always be called fools
or idiots if knowing directly that the world is temporary and sorrowful we still take refuge in
the world for pleasure or happiness. Human beings are considered the smartest of all beings
and hence we should show this smartness through not taking refuge in sensual pleasures of
the world. Though it might appear to be very tough indeed to not depend upon the world,
we can easily achieve it through focusing on the non-dual reality of Lord.

A little analysis itself will show us that the entire world of names and forms is just an illusion
in its cause-substratum of Ishwara. This knowledge about the world should inspire us to
seek Ishwara as the ever-changeless blissful substratum of the world. Even as a wise
person seeking money will seek the richest person in the world rather than an averagely
rich person, similarly we should stop seeking temporary happiness from the world and seek
eternal bliss in Ishwara.

Though theoretically seeking Ishwara appears very simple yet it is very tough indeed. So
what is present in a bhakta that makes him ever abide in Ishwara without any distractions
whatsoever?

Strong conviction
The inner equipments that are collectively called as antah karana are split into four as mind,
intellect, ego and memory. The mind always gets into dualities or dual notions like likes-
dislikes, heat-cold etc. whereas the intellect asserts things. Normally the intellect just
asserts things and this assertion can change after a while (if a stronger logic is provided in
order to overturn whatever has been asserted). It is very tough for the intellect to get
convinced on something. Once such a conviction is gained then it is very tough to change it

(almost impossible). Thus we find the psychology of people to accept whatever is provided
to them first (first impression is the best impression). Once a person forms a first
impression about something then it is very tough to change it. For example when we visit a
hotel for the first time, then we judge it by the food we get in it. If the food is good then our
impression about the hotel that it has good food is made up and this cannot be changed.
But if the food we get is bad then our impression that the hotel is bad is made up and
cannot be changed later. The conviction here is gained through just once experiencing
something.

At other times, repetitive experience strengthens our conviction about things. The more and
we seek a mahatma and get our problems solved makes us fully believe the mahatma (and
therefore we will become a devotee of the mahatma).

We can therefore say that intellectual conviction is gained when we practice something over
and over again. We get convinced of nothing in the first attempt itself but due to repeatedly
convincing ourselves we become convinced. As is the intellectual conviction of a person, so
will be the desires, actions and fate as well of the person. For example, if a person has
gained the conviction that money alone can lead to a happy life then his desires will be to
earn money. His actions will follow the desire (to earn money). His fate will be that he will
constantly be striving to earn money (more and more of money). Therefore the age old
saying that as is the mind, so will be the person here mind means intellect or the
conviction gained in the intellect (rather than mere thinking mind).

One can gain conviction about Ishwara through more and more contemplation of Ishwara.
This conviction is also strengthened through repeated analysis of the temporary-sorrowful
world and Ishwara as the substratum of such a world. The more and more one does analysis
and contemplates on Ishwara, the stronger is the conviction. Conviction should be so strong
that at any point of time we should be able to abide in Ishwaras thought and be unaffected
at all times.

Though theoretically it is very easy to gain conviction in Ishwara, it is very tough indeed in
practice. Therefore one has to implement contemplation of Ishwara and repeated analysis
about Ishwara in order to gain a strong conviction. If we are able to even get a little
conviction that Ishwara alone exists here as the blissful substratum of the world then we are

blessed indeed for Ishwara then will pave way for strong conviction to be developed in our
mind.

The two things that help us to gain total conviction on Ishwara is practice and dispassion.
Practice is trying to repeatedly put our intellect and mind on Ishwara. Dispassion is knowing
everything other than Ishwara to be sorrowful and Ishwara alone be eternal and blissful. If
these both are there, then we will be eventually able to get a strong conviction.

We may doubt that a strong conviction that stays at all times is impossible amidst the
problems of the world but we have true bhaktas of the world who show us that such a
strong conviction is definitely possible. A true bhakta ever abides in Ishwara and not even
for a second his conviction shifts from the non-dual reality of Lord. Therefore such bhaktas
will not have their mind fixed on anything at all in the world. They will be living in the world
like a renter living in a rented house (as AMMA beautifully points out). Even while enjoying
pleasures of the world that is thrown at them they will ever abide in Ishwara knowing that
these pleasures will vanish one or the other day. Therefore when the pleasures vanish they
will not be affected. They also know that everything that they have now the objects and
people around will eventually vanish. Therefore when everything vanishes or isnt
supporting them they will not be sad at all.

Such true bhaktas who have strong conviction will not move from the non-dual reality of
Lord at any time. Therefore they are not bound by the rules of the world we cannot just
go by how they are behaving in the world to say that they are attached or detached or
enjoying or doing tapas. Irrespective of external activities they are ever blissful internally.
This bliss will reflect in their ever calm nature and this bliss can be directly experienced by
those who have surrender unto them or those who have open-ness of mind and have
proximity with them. But of what use is just being near such bhaktas and rejoicing in bliss
as such bliss will vanish when we go away from them? Therefore ardent sadhakas should
strive to surrender unto such bhaktas or strive to learn from them as to how to become true
bhaktas. When we ourselves become true bhaktas then we will also be able to ever rejoice
in bliss at all times internally while externally experiencing the entire world and its
problems.


True bhaktas whose minds are focused on the Lord and who are ever rejoicing in bliss in
constant contemplation of the truth that the Lord alone exists here are indeed dear to the
Lord for they arent different from the Lord.

A true bhakta who has surrendered completely unto the Lord isnt different from the Lord
but one with the Lord. We have to say that a true bhakta has no existence of his own the
Lord alone exists and works through the instrument of the bhakta. Therefore whatever be
the state of the bhakta externally, he will ever rejoice in bliss in contemplation of the Lord.
Such bhaktas are dear to the Lord for the Lord himself is such bhaktas. This doesnt mean
that others who arent bhaktas are hated by the Lord just that they have veiled the Lord
in their hearts and therefore feel as if the Lord is against them when always the Lord is
there right in their hearts. Compared to such people, true bhaktas are dear to the Lord for
they have found the Lord and they have pervaded the Lord to their lives and to the entire
world itself.

Merely thinking or talking about such bhaktas will make our mind elevated and give it
enough strength to become true bhaktas. Though it might take a lot of effort in order to
become a true bhakta, still we should strive to start now itself so that eventually we will
become true bhaktas in this very birth itself and thereby we will be able to ever rejoice in
bliss here itself. And if this life ends without achieving the goal of moksha, still since we
have started in the path towards becoming a true bhakta therefore we will get a good birth
that is conducive to becoming a true bhakta (and the Lords promise that his devotee will
never perish can be remembered for the same anybody who has surrendered unto the
Lord whether full or partial will be protected by the Lord if partial surrender is there then
we will experience sorrow also from the world but if complete surrender is there then we will
ever rejoice in bliss).

May we all strive to learn the characteristics of true bhaktas so that we will be able to
implement them in our lives and thereby through becoming true bhaktas we will be able to
put an end to all sorrows and ever rejoice in bliss here and now itself.


Prakarana Prakaashah

Dakshinamurthy Ashtakam - 10 Fruit of this work, moksha
B4l tPt4|P|6 FT lT 6|P( 4FPl(P |!P+ F64
6 +lF4 ~4Tl( P++l&+l Bl6 +l6
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|B& t9 +7l 9|T6 H4 P-4l(6P +{+
sarvtmatvamiti sphuktamida yasmdamumin stave
tensya ravattadarthamananddhyancca sakrtant|
sarvtmatvamahvibhtisahita sydvaratva svata|
siddhyettatpunaraadh pariata caivaryamavyhatam||10||

This work which explains very clearly the all-essential Self; by its listening, remembering the
meaning, contemplation and singing one will attain the great vibhooti of knowing the all-
essential Self and along with that by himself attain Ishwara (substratum of the entire world);
thereby one will attain the eight siddhis starting with anima, garimaa etc. and all prosperity
without much effort itself.

Moksha through knowledge alone
The ultimate goal of life is moksha characterized by complete cessation of sorrow and ever
rejoicing in bliss. Until this goal is achieved, we will be roaming hither and thither in search
of eternal bliss. And not getting eternal bliss we will progress from one object of the world
to another. When one object starts giving sorrow then we will move to another object. Thus
hopping from one object to another, it will be time to give up this life. Giving up this life we
will take up yet another birth. In the next birth as well, the search for eternal bliss will
continue. As Sankara says, again birth, again death and again in the womb of the mother
this cycle of birth and death goes on without any end and therefore is very tough indeed to
overcome. This ends only when we attain eternal bliss. Since the entire world is constantly
changing and therefore sorrowful in nature, therefore we cannot get any bliss from the
world.

Bliss is only possible in that which is eternal. Anything changing requires a changeless
substratum and the substratum of the changing world is termed in the scriptures as
Brahman. It is of the nature of Existence as it always exists. Since existence requires a light

to fall upon it at all times, therefore Brahman is of the nature of Consciousness as
Consciousness is the light of all lights and the only light that experiences itself and illumines
everything else as well. That which always exists is unlimited and infinite. That which is
infinite alone is blissful (that which is limited though leading to temporary happiness is
sorrowful alone in nature). Therefore Brahman is of the nature of Existence, Consciousness
and Bliss.

The I that constantly pulsates inside as I-exist, I-exist is Brahman alone. This is because I
always exist, am always shining and am never hated therefore due to being of the nature
of Existence, Consciousness and Bliss I am Brahman alone.

If I am Brahman then why dont we experience bliss but only sorrow?
This is due to ignorance. Ignorance veils our very nature of Brahman. As a result we
consider ourselves as limited I that is associated with the body, mind, intellect, objects and
people of the world. This ignorance makes us suffer like anything though our very nature is
that of blissful Brahman.

Even as darkness is removed only by light, similarly ignorance is removed only through
knowledge of the Self as Brahman. The other means of karma, bhakti etc. can only
indirectly help in the spiritual path but cannot lead to moksha directly. Ignorance makes a
person desire for perfection and bliss. This desire gets converted into actions. Actions are
performed thereby as a result of ignorance. Actions created out of ignorance therefore
cannot remove ignorance (as it isnt against ignorance). Therefore any amount of actions in
the world cannot get rid of ignorance which can only be got rid of through knowledge.

Many people think that knowledge that is achieved from the world or through means of the
world can lead to moksha; this is wrong. Knowledge of Brahman can lead to moksha as that
alone can get rid of ignorance. But since Brahman is not objectified but is the Subject of
everything therefore it cannot be known through any means other than the scriptures.
Scriptures are the mirror in which we see our own Self as Brahman scriptures dont
objectify Brahman but they point out Brahman as the Subject of everything (that
Consciousness which pulsates inside as I-exist, I-exist is pointed out as Brahman in the
scriptures).


Scriptures are faultless for they arent authored or created by anybody; instead they are
revealed to various seers during times of intense meditation or contemplation. They are
eternal ever present and revealed after creation of the world. They have been tested and
verified by many masters in the past. Anybody who has an open mind and is willing to
follow the path prescribed in the scriptures will be able to verify the scriptures (that the
scriptures will lead to moksha directly).

The three steps of knowledge
Knowledge of Brahman as found in the scriptures is split into three successive steps each
having a purpose and therefore necessary to attain moksha. First is sravana or listening to
the scriptures. Second is manana or reflection of the scriptures and third is nidhidhyasana
or contemplation of the truth propounded in the scriptures.

Initially we are totally unaware of Brahman as our very nature. Therefore we have to listen
to the scriptures clearly so that we come to know about Brahman as our nature and the
various concepts or theories essential in order to understand this. Listening isnt merely
listening to the scriptures but listening with import on the non-dual reality of Brahman.
Today there are many books and discourses given on the scriptures but very few focus on
the import of Brahman. As long as there isnt any focus on the import of Brahman, there will
not be any progress in the spiritual path. Therefore many people learn the scriptures and
attend discourses regularly but arent benefitted even little. While listening to discourses
they appear to be blissful but once they go back home, the entire sorrowful world returns to
them and there is absolutely no effect of attending the discourses. There is no point blaming
the discourses or the books but we have to choose wisely in learning the scriptures. We
have to listen only to those discourses and read only those books that emphasize on the
non-dual reality of Brahman. Though the discourses and books may deal with a variety of
topics, still the focus has to be on the non-dual reality of Brahman alone.

Though there are few people who talk only about Brahman always (like Prof. Balakrishnan
Nair), still since such people are rare therefore it is just required to remain focused on
Brahman. If we find discourses or books that have for their import the non-dual reality of
Brahman then they are apt to be followed.


How to find out the import of a book or a discourse?
There are six lingas or ways to find out the import of a work. First is the beginning and the
end the import of any work will be mentioned at the beginning and the end. Second is
repetition the import of a work will be often repeated in the work (to show the emphasis
on the import). Third is something being newly mentioned (meaning not mentioned
anywhere else) here we should understand that the work emphasizes on the import
through stating that this cannot be known through any other means than what is preached
in the work. Though the essence of the work might be the scriptures (Upanishads) still
stating that Upanishads are the only way to moksha shows that there is no other way we
can attain the goal of moksha than through learning of this work (or Upanishads). Fourth is
mentioning of the fruit of knowing the import with Brahman, knowledge of Brahman alone
will lead to the goal of moksha. Mentioning of moksha again and again emphasizes the goal
being attained through knowledge of Brahman and therefore import of Brahman is being
focused upon. Fifth is praising of the import Brahman and knowledge of Brahman is often
praised in discourses and works (through saying that this alone will lead to eternal bliss and
this will make one ever rejoice in bliss while the external world remains exactly the same as
now). Sixth and last is through examples and analogies all examples and analogies will be
used in order to prove the import of Brahman.

Through these six lingas we can easily find out whether a discourse or a work (or a book)
has for its import the non-dual reality of Brahman or anything else. If the import is anything
other Brahman (for example, it focuses on aachara or code of conduct like sandhya
vandanam etc.) then we should outright reject it for it doesnt lead us to sravana and
therefore isnt putting us in the spiritual path (but taking us away from the spiritual path).

Listening to the scriptures removes doubts as to the nature of Brahman, the nature of
moksha, as to how I am Brahman etc. These doubts are very generic in nature and are
removed by repetitive listening to the scriptures. Though truth is one alone, it is explained
variously in different texts and therefore repetitive listening ensures that we get different
perspectives to the truth and these help in removing most of the doubts.

But merely listening alone doesnt help in bringing out all doubts. As long as all doubts
arent removed from our mind we will not be able to focus on the truth of Brahman
(contemplation cannot happen until doubts are removed). Therefore it is required to reflect

upon the scriptures. That which has been listened to previously has to be reflected upon in
the intellect through logic.

Many people are averse to logic and say that it is very dry and devotion is the right way to
realization. Logic is essential even in devotion. How do we assert that Ishwara we are
devoted to is true? Logic alone helps us assert this this is by knowing that Ishwara is the
very substratum of the changing world and due to being eternal and changeless in nature,
Ishwara is blissful and we are therefore devoted to the right person alone.

Logic is like a knife that can be used to kill a person and can be used to cut vegetables. This
means that logic can be used for the good and the bad. How do we differentiate the good
from the bad? Logic that is secondary to the scriptures is good and logic that is used just for
arguments, therefore being against the scriptures is bad. When we listen to the scriptures
properly we will find the right logic that can support the scriptural statements being
mentioned by the scriptures itself clearly. We should follow this rather than just using high-
end logic to prove our own point.

Scriptures say that the logic of anvaya and vyatireka are to be used in order to assert the
non-dual reality of Brahman alone existing at all times. Anvaya or co-existence says that if
Brahman exists, the world exists. Vyatireka or co-absence says that if Brahman doesnt
exist, the world doesnt exist. This means that Brahman is independent and the world is
dependent upon Brahman for its existence. That which is independent is eternal whereas
that which is dependent is just an illusion in the independent entity. Taking the example of
variables in mathematics, a variable is just an illusion in a constant as at all times, a
variable is a constant alone. Similarly the entire world that we experience is just an illusion
of names and forms in Brahman. Even as various gold ornaments are mere names and
forms in gold, similarly this entire world is mere names and forms in Brahman. Even as the
entire dream world is just the dreamer, similarly this entire world is just Brahman alone.

Manana or reflection helps in removing all doubts about Brahman and strengthens our
conviction about Brahman. Without conviction about Brahman we will not be able to
contemplate on Brahman.

The last step that directly leads to moksha is contemplation. Contemplation is always
remembering that Brahman alone exists. Why is contemplation required? Because though

logically we are able to assert that Brahman alone exists, externally we see differences in
the world. So are these differences real? If so why did logic prove that Brahman alone
exists? The contrary-ness in what we learnt and asserted and what we experienced is
removed through constant contemplation of Brahman.

Though our very nature is that of Brahman, it is essential to contemplate on Brahman at all
times to remove ignorance and make us realize that we are Brahman alone at all times.

All the three of sravana, manana and nidhidhyasana are required to attain the goal of
moksha and a sadhaka has to follow them ardently in order to achieve the goal of moksha
quickly here and now itself.

Dakshinamurthy Astakam emphasizing on knowledge
This work of Dakshinamurthy Astakam written by Adi Sankara emphasizes on knowledge
alone from the first sloka to the eighth sloka and even the ninth and tenth sloka. Therefore
there is no doubt at all that this work is a resonance of the scriptures (and the truth
propounded in the scriptures).

Since this work is an essence of the scriptures therefore it isnt that easy to apprehend.
Therefore in order to apprehend this work thoroughly one has to listen to it, learn it with
meaning and repeatedly sing it (contemplation). Only then the work and its meaning will
sink deep into our hearts. And only when the work has sunk deep into our hearts, it will
make us implement knowledge directly.

How do we know we are implementing knowledge?
Even if we implement knowledge for a second, we will experience bliss. This is only if
knowledge is of Brahman and as found in the scriptures. Otherwise we will only experience
temporary happiness that will eventually pave way for sorrow. True happiness or eternal
bliss is something that will propagate us to implement knowledge more and more this
means that it will attract us more and more (make us want to learn and implement it more
and more). Even as the addictions of the world are very powerful, so is the addiction of
knowledge. Sureshwaracharya says that if the addictions of the illusory world are powerful
then what to talk about the addiction of real Brahman? It will definitely be much more
powerful than that of the world.


Therefore a person who is implementing knowledge will find himself implementing it more
and more. He will always want to abide in knowledge. Though he might stray away from
knowledge he will again get back into knowledge the moment he remembers that he has
strayed away from knowledge. Thus knowledge once entered into the life of a person will
constantly pull him into implementing it over and over again.
We arent talking about mere intellectual knowledge that will only lead to ego being
nourished or nurtured but about true implementation of knowledge that will lead to bliss
again and again. This bliss cannot be expressed in words but can only be experienced
through implementation of knowledge.

If it is argued that such bliss can never be experienced then the answer is that we do
experience such bliss in the world and on a daily basis. It is through the state of deep sleep.
Daily we experience three states first is the waking state where the entire external gross
world is experienced; second is the dream state where there is no external world
experienced but an internal world created by the mind is experienced. In these two states
we experience temporary happiness and eventually sorrow alone. These states also are
tiring in nature that we want to take a rest after a while (nobody can thereby remain always
in these two states). The third state is the dreamless deep sleep state. This is the state
where a person doesnt experience the external world and doesnt experience the internal
world created by the mind because all equipments are resting in their natural abode of
Self or Brahman. Since duality complete merges unto the Self a person experiences bliss of
the Self. This is known through ones own recollection after waking up that I slept peacefully
or blissfully. This means that bliss is experienced in the deep sleep. Though one says that I
was unaware of the bliss in the deep sleep state, it is because of the Ego taking a rest (or
sleeping) but I as the Self existing and experiencing bliss. The Ego too experiences bliss as
it merges unto the Self or becomes verily the Self. As long as individuality and duality exist
(or are considered as real), a person will experience only sorrow. The moment individuality
and duality cease to exist (as in the deep sleep state) or are considered as unreal, that very
moment a person rejoices in bliss.

The bliss of the Self thus we all experience in the deep sleep state. This bliss is much higher
valued than all other happiness of the world for nobody can compromise the deep sleep
state. Whether one is the richest or the poorest person, the intelligent or dumb person, the
learned or illiterate person, irrespective of all distinctions everybody want to go to sleep. It

cannot be argued that one sleeps in order to dream for dream also can be scary and
therefore it is the bliss in the deep sleep state that one is constantly seeking in the day.

This bliss of the Self can be directly experienced by anybody even in the waking state if
there is implementation of knowledge through sravana, manana and nidhidhyasana.
Through knowledge a person will realize his very nature of blissful Brahman and therefore
will be able to ever rejoice in bliss at all times.

This ever rejoicing in bliss or moksha is the ultimate goal of life and is the goal of Vedanta
(or any text of Vedanta). Through learning of this work of Dakshinamurthy Ashtakam a
person will be able to easily attain the blissful state of moksha here and now itself. Though
it might appear very tough to implement knowledge in ones day-to-day life, it is definitely
possible through practice. And the entire scriptures have been given to us in simple form by
Sankara in this work. Therefore all effort should be to implement this work or the truth
propounded in the world and attain the goal of moksha here and now itself.

How do we implement knowledge?
Though the three steps of sravana, manana and nidhidhyasana was mentioned as the steps
to learn and implement knowledge, for a fully focused sadhaka implementation of
knowledge is as simple as remembering the truth that one Brahman alone exists at all
times.

Sankara summarizes knowledge into just three parts first is that Brahman alone is real,
second is that the world we are experiencing is just an illusion in Brahman and third is that
the Consciousness which pulsates inside as I-exist, I-exist is Brahman alone. In short, we
can say that whatever exists is Brahman and Brahman alone. Even the duality that we are
experiencing is just an illusion of names and forms in Brahman. Thus remembering that
Brahman alone exists here, a person should live in the world like any normal person is
living. The difference lies in the knowledge in the mind that only Brahman exists here this
knowledge will make one unaffected irrespective of whatever happens in the external world.
The entire world might change and cause us problems but if the mind remembers that
Brahman alone exists, then there would be no sorrow from the problems. A realized master
will also face problems like any other person (sometimes even more problems) but he will
be able to find out an apt solution to the problems and if there is no solution possible then
he would be able to rejoice in bliss while experiencing sorrow from the problems. He knows

that this entire world and all activities of the world are just like activities in the dream world
or in a drama everything appears very real but isnt real at all. One who gets affected by a
dream he sees is a fool a wise person knowing that it is just a dream will not get affected
at all but will ever rejoice in bliss. Thus a jnaani will be able to ever rejoice in bliss amidst
all the problems and sorrows of the world.
Is it possible to become a jnaani?
Yes, since our very nature is that of blissful Brahman therefore we are all jnaanis only even
now. Some are aware of this and therefore blissful whereas others arent aware of this truth
and therefore suffering in the world. The moment we gain knowledge, we just realize our
very nature of unaffected blissful Brahman. Nothing absolutely changes. Nothing new is
achieved. Nothing vanishes as well. Ignorance or ajnaana that seemed to veil the Self is
known to not exist through knowledge. This is what is termed as moksha or mukta. The
scriptures emphasize again and again that we all are ever-liberated Self at all times.
Whether we accept this and embrace this is upto us. If we accept this truth and live by it
then we will not face any problems in the mind and will ever rejoice in bliss. If we dont
accept this truth then we will be constantly suffering alone. Thus it is upto an individual
whether he wants to suffer or he wants to rejoice in bliss.

The choices are always there for an individual. A wise people will choose bliss which is his
very nature whereas a foolish person will ignore the ever-present bliss and run behind
worldly pleasures of the world. One might argue that what about relationships in the world?
What about ones parents, Guru etc.? All these are illusions alone Ramana Maharshi
thereby asks as to how many parents you have had in the past births? Relationships come
and go. Even in dream we have many relationships but they vanish after the dream. In the
waking state itself we experience relationships breaking often. Therefore only a fool will
think that relationships are real and one should cling on to them.

There is nothing wrong in having relationships but one shouldnt renounce knowledge for
relationships. While abiding in knowledge, anything and everything is fine. Relationships can
be there, relationships cannot be there it doesnt matter as long as knowledge is there
that one Brahman alone exists here. If this knowledge is not there, no relationship can save
not even the relationship of Ishwara and bhakta or Guru and shishya. The difference
between other relationships and the relationship of Ishwara-Bhakta and Guru-shishya is
that in this one gains knowledge and therefore will go beyond all relationships. In all other

relationships, knowledge is veiled and one encourages more and more ignorance thereby
leading to more sorrow and leading us away from the goal of moksha.

Prahlada was able to renounce his father for knowledge. Vibhishana was able to renounce
his brother for knowledge. Mahabali was able to renounce his own Guru, who stood an
obstacle for moksha, for knowledge. And all of these great masters were able to attain
mocha and were able to rejoice in bliss.

If we are able to abide in knowledge even while maintaining relationships then there is
nothing wrong at all to have relationships. But the catch is that we should abide in
knowledge (if not then whatever we do in the world, we will only experience sorrow and will
never experience eternal bliss).

Siddhis the secondary fruit of Vedanta
Many people often worry that their normal needs will not be fulfilled if they are following
knowledge or the spiritual path. This is not the case. The Lord promises in Gita that his
devotee will never perish and this is a promise that the Lord has kept in the past. If we are
true devotees or we are implementing knowledge, then we will find that everything in our
life is properly taken care of by the Lord himself. Whatever we need in life we will get
without much effort itself. And even if we arent able to get something we will not be sad as
we will be blissful alone at all times. A person who is content in the Self doesnt need
anything else at all whatever is present he will rejoice in bliss; he will not struggle too
much to achieve things in life.

For a realized master, the entire world will be waiting to be of service. Therefore whatever is
needed in life will be got for him (though he doesnt internally need anything at all, still
everything will come to him whenever they are needed).

What about siddhis?
Siddhis also will follow a person who is realized or implementing knowledge. But of what use
are siddhis to one who is ever abiding as Brahman? For one who is rejoicing in eternal bliss
what are siddhis that cause temporary happiness alone? Still for mahatmas siddhis will help
in reducing the sorrows of others and to make others believe in the spiritual path. Therefore
when siddhis follow mahatmas, they take resort to them. But even while taking resort to

siddhis, realized masters will not claim to be performing any miracles because then people
will get distracted into the siddhis rather than the goal of moksha.

Thus no true master will claim to either have siddhis or implement siddhis in life. But they
will do it without acknowledging the same. Again, why does a sadhaka with an open mind
require siddhis from a master? The masters very presence makes the sadhaka ever rejoice
in bliss. The more and more the sadhaka follows the masters words and instructions, the
more and more blissful he will become. Therefore siddhis are not at all required though they
will be readily available for a sadhaka who is implementing knowledge (trying to abide as
the Self at all times).

The ultimate goal of life of moksha will be fulfilled very soon itself (and without much effort)
for one who is learning this work of Dakshinamurthy astakam and is able to implement the
ultimate truth that Brahman alone exists here in his very life. This is the purpose of this
work that everybody attain the goal of moksha and are able to ever rejoice in bliss.

We have completed the ten slokas of this work and we will see a summary of the work in
the next magazine.

May Dakshinamurthy, the Lord behind the entire world, bless us with knowledge and the
strength to implement the same so that through abiding in knowledge we will be able to get
rid of all sorrows and will be able to ever rejoice in bliss here and now itself.


Madhuraamritham

Hanuman Chalisa 10 and 11
lP -9 | HB B (l
lP- T Tl= B 4l +{+
bhma rpa dhari asura sahre|
rmacandra ke kja savre||10||

Assuming a dreadful form to destroy the demons, you accomplished the mission of Lord
Rama.

Ishwara non dual but seen as different
Though Ishwara is essentially non-dual in nature still he is seen differently (variously) by
different people. Depending on the perspective of a person towards Ishwara, Ishwara also
appears differently. Hence the Lord says in Gita that whoever worships me in whatever
form, I appear to them in that form. The age-old saying of as is the thought, so is the
person is also valid.

How can there be different perspectives for the world and even Ishwara?
Perspectives are there because the entire world is just an illusion. And most of the times we
perceive Ishwara through the eyes of this illusion (or as part of the illusion). Therefore
Ishwara also has multiple perspectives. Even as one object in the world can be seen
differently from different angles or directions, similarly the truth can be perceived differently
by different people.

Though truth is one alone and of the nature of Existence, Consciousness and Bliss still
depending on ones mind or mental perspective, it will appear differently. This is like a
lamp-post in the road is seen differently at night by different people the policeman sees a
thief, the thief sees a policeman, a lover sees his love and a superstitious believer sees a
ghost; but none of these people see it in essence, as the lamp-post.

Why is it that there are different perspectives to the lamp-post?
Because of the lack of knowledge of the lamp-post. This lack of knowledge is called
ignorance why ignorance came, how it came etc. cannot be answered as it isnt supported

by logic but is directly experienced by an ignorant person. As long as the lamp-post is not
known a person sees different things in it.

Similarly as long as the ultimate truth that one Lord or Brahman alone exists pervading the
entire world is not known a person will see everything differently based on the preferences
of the mind. Therefore we sometimes even see Gurus in different ways rather than seeing
the Guru as the Guru, one who leads us to the ultimate goal of moksha.

There are two perspectives that people can have with respect to the truth of Brahman. One
is the perspective of knowledge and the second is the perspective of ignorance. Through
perspective of knowledge a person sees everything as filled in and out with Brahman (just
mere names and forms in Brahman). But with the perspective of ignorance, differences are
seen in the world everything is seen different from everything else.

Vision of knowledge or oneness gets rid of all preferences from our mind and as a result we
will be able to rejoice in bliss. But vision of ignorance leads to seeing everything as
differences this in turn leads to likes-dislikes and eventually to sorrow alone. It is
important to get rid of all preferences from our mind through vision of oneness. If we arent
able to have vision of knowledge then irrespective of where we are, what we are doing etc.
we will be constantly suffering alone in the world.

The Lord being the substratum of the entire world appears in different ways to different
people depending on their preferences of the mind. Thus an angry person will see the Lord
as angry, a smiling person sees the Lord as smiling and a person who seeks attraction sees
the Lord as very attractive. Even as the Lord is seen variously a devotee of the Lord also is
seen thus by different people.

The Lord and his devotees are like mirrors reflecting our state of mind. Whoever goes in
front of the mirror with their mental preferences will see those preferences getting reflected
back. A person who helps out the entire world will find bliss in the mirror whereas a person
who harms the entire world will find a fierce form of the Lord in the mirror.

Hanuman is the perfect devotee and therefore one with the Lord. Thus when he was faced
with Sita he became humble reflecting Sitas state of mind of reverence for Rama. But when
he was faced with various demons, he became fierce and thereby destroyed them easily.

There is nothing that cannot be accomplished by the Lord at any point of time. Many people
think that even the Lord has limitations in the world yes this is true that even the Lord
follows the rules of the world but when it comes to his own devotees, the Lord will violate all
rules. In Mahabharatha war, when situation came that Arjuna was about to be killed Krishna
renounced his vow to not yield a weapon. He took the wheel of the chariot as a discus and
was about to pounce upon the enemy. This is the extent of the Lords vow to protect his
devotees. The Lord and the devotees arent different from one another and hence the Lord
will be always there to protect his devotees.

Majority of people in the world perform activities knowing or thinking that they are doing
activities. Therefore they strive to get name, fame, money, power etc. But a true devotee
doesnt need any of these as for him the mere thought of the Lord is enough to give bliss.
For a person who is blissful what else is required? Since there is no notion of I am doing this
and craving for anything, the Lord works fully through the devotee. Therefore whoever
fights with the devotee will find themselves failing miserably (as nobody can compete with
the Lord). The Lord always is present with the true devotee and protects the true devotee
even as a mother protects her child at all times.

The Lord says in Gita that whenever adharma is on the rise, then he takes advent on earth
in order to get rid of adharma and establish dharma. Asuras or demons are those who abide
by adharma at all times. Unlike devas they forget the non-dual reality of Lord and thereby
indulge in mere sensual pleasures. As a result of these enjoyments they cause sorrow to
themselves and to others as well. Therefore such asuras have to be destroyed. This
destruction happens through the Lord alone but may not be directly. The Lord works
through mysterious ways as the entire world is filled in and out with the Lord. Therefore at
times we will find the Lord working through his devotees. Here Hanuman destroyed all
asuras assuming a fierce form. In order to face these demons, fierce form is required and
therefore Hanuman took up the form.

Why did Hanuman have to kill the asuras?
Asuras obstruct our progress towards the goal of moksha. Here the goal was to fulfill
Ramas mission to go to Ravana. This mission was obstructed by asuras and therefore all
such asuras have to be destroyed before progressing towards the mission.


Many times in the spiritual path we will face obstacles that indicate a testing for us whether
we are falling a prey to sensual pleasures (getting distracted into them) rather than
remaining focused on the goal of moksha. During such times we will be able to progress
strongly and without any problem if we have surrender unto the Lord and are able to
remember the Lord in our mind at all times. The Lords mere thought is an aversion to the
entire world because the Lord is blissful whereas the entire world is temporary and
sorrowful. Therefore a wise person or a person who has tasted the bliss of the Lord will not
think twice to choose the Lord and will not get distracted into the external world.

Many expect the Lord himself to appear in certain forms to help us out. This will not happen
as the entire world is Lords form only. Therefore whatever help we get from anybody in the
world is as a result of the Lord only (the Lords help only). To expect help from a particular
form of the Lord is to consider the Lord as limited to a single form. A true devotee knows
that the entire world is filled in and out with the Lord. And therefore will be able to consider
everything as help and guidance from the Lord.

Once a devotee asked AMMA to come to her house. AMMA agreed. The scheduled time came
but AMMA didnt come. The woman became very sad. Later she went to AMMA and asked as
to why AMMA didnt come. AMMA replied that AMMA came but was sent away by the
woman. The woman refused to believe this as AMMA didnt come to her house. AMMA said
that AMMA came as a beggar to her house. Instead of inviting the beggar into the house
and treating her well, the woman sent away the beggar.

This story shouldnt be interpreted as we should start helping all beggars in the world or try
to solve the various problems in the world. It is impossible to solve all the problems of the
world as the worlds very nature is to be filled with problems. But what we can do is try out
best to help the people in the world while remembering everything to be the Lord and first
helping ourselves out of our miseries through constant contemplation on the Lord. If we are
immersed in water then we cannot help another immersed person. First we have to come
out of the water and then we can help everybody else. Therefore first we have to come out
of our miseries through surrendering unto the Lord and remembering the Lord at all times.
Then the Lord himself will help others through us, as instruments in the hands of the Lord.

The moment we try to say that we are doing help to the world, our Ego is boosted and
therefore it obstructs the progress towards moksha. Ego-less state is realization and

therefore Ego is the biggest obstacle to moksha. And sadhakas should always strive to get
rid of the Ego through surrendering unto the Lord.

A devotees mission
What is a devotees mission?
A devotee is one who is filled in and out with thoughts about the Lord alone. Therefore his
mission is the Lords mission this is spreading the name of the Lord, always helping out
those who are immersed in thoughts of the Lord etc. Anything related to the Lord is the
Lords mission and that is the devotees mission.

If we look at Hanumans life we find Hanuman doing everything for the Lord. The Lords
mission was his mission. He had no mission of his own. He even had no desires of his own.
He just was happy being of service to the Lord at all times. This is how a true bhakta should
be. Instead of having our own desires to fulfill, we should obey the words of the Lord. We
should try to spread the name of the Lord. The ultimate mission of the Lord is to reveal
himself to the entire world. This is only possible through knowledge about the Lord and
activities that are focused on the Lord. The more and more we fill our minds with the Lord
the more and more we will become immersed in the Lord. The more and more we are
immersed in the Lord the more and more blissful we will become. Thereby we will find that
irrespective of whatever happens in the world we live in contemplation of the blissful Lord.
This contemplation of the Lord makes us blissful at all times thereby overcoming all
sorrows and sufferings we will ever rejoice in bliss.

Though the Lord is our very nature of Consciousness that pulsates inside as I-exist, I-exist
it is veiled by ignorance and this can be removed only through knowledge implemented as
constant contemplation of the Lord as pervading the entire world. The more and more we
are able to do this we will find ourselves living blissfully like the Lord we dont have an
existence of our own but are guided by the blissful Lord.

l4 B=l4+ G+ |=4l4
~l 4l (|9 7 l4 +{{+
lya sajvana lakhana jiyye|
rraghubra harai ura lye||11||


You fetched sanjeevani to revive Lakshmana (who had fainted on the battlefield) and
thereby made Rama happily embrace you.

When Lakshmana fainted in the battlefield it was only the sanjeevani that could save him
and Hanuman fetched the entire mountain in order to save Lakshmana. When Lakshmana
was saved, Rama happily embraced Hanuman for his help.
Generally we find the Lord being of service to everybody but rarely we find a true devotee
who does service to the Lord thereby making the Lord happy. This is one such incident
which shows the truth that there is nothing that a devotee cannot accomplish in the world.

It is the Lord who works through the devotee and makes the impossible possible. This
incident shows us that if we are able to surrender unto the Lord and become true devotees,
then we will also be able to make the impossible possible. Seeking to make the impossible
possible we can become a true devotee as a true devotee is one who has no existence apart
from the Lord (he himself doesnt exist but the non-dual Lord alone exists). The real fruit of
true devotion is ever rejoicing in bliss. When compared to this fruit, even making the
impossible possible isnt a fruit at all. Therefore a sadhaka should only think about the
ultimate goal of rejoicing in bliss (to become a true devotee) rather than craving to make
the impossible possible.

Various siddhis or miraculous powers arent that easy to attain but still they are nothing
compared to the bliss that one gets in contemplation of the Lord. Siddhis will diminish after
a period of time and they work in the plane of the external world this means that they too
are temporary and sorrowful. We cannot get eternal bliss from siddhis. Eternal bliss is only
possible through attaining the eternal Lord. When we can attain the Lord by just
remembering the Lord in our mind at all times, then why would we go behind siddhis that
take a lot of effort to achieve? Only fools will struggle to achieve such powers when knowing
that it is temporary and real bliss is available in contemplation of the Lord. Also for siddhis
we have to perform lot of sadhana whereas for bliss we just have to remember the Lord in
our mind at all times while performing external activities the same way as we are doing
now. For a true devotee nothing at all changes from the external world perspective. The
only change that happens is the mind getting filled with the non-dual reality of Lord. This
simple change in the mind or perspective really changes everything and makes us blissful
irrespective of external situations.


True sanjeevani which gives us eternal existence and eternal bliss is true devotion to the
Lord alone. This alone makes us realize that one Lord alone exists here as the substratum of
the entire world and as the Consciousness pulsating inside each one of us. The Lord as the
sanjeevani therefore takes us from all sorrows unto the state of eternal bliss like Hanuman
was able to bring back people from death using the sanjeevani of Rama. Through devotion
unto the Lord we will like Hanuman be able to take ourselves from death to the state of
eternal living. And as a result of being eternally alive we will thereby be able to ever rejoice
in bliss.

May we all like Hanuman strive to remember that everything is the Lord and everything is
performed by the Lord so that our lives and actions are controlled by the Lord and we are
able to through constant remembrance of Lord of sanjeevani overcome death/sorrows and
are able to ever rejoice in bliss here and now itself.


Praadeshikam - I

Hari Naama Keerthanam 10
Tattvatthinullil udayam cheythirunna poru
lettiduvaan gurupadaante bhajippavanu
muktikku takkorupadesham tarum janana
mattiidumannavanu naaraayanaaya nama

That essence which was present inside the truth;
In order to reach this truth, one who worships the gurus feet;
A proper advice is given that will lead to liberation and birth
will end that day for him, unto that Narayana (who is the Guru) my prostrations.

Ultimate goal of life - moksha
It might be questioned as to why again and again we are focusing on the ultimate goal of
life. The answer is very simple because that is what is being sought out knowingly or
unknowingly by everybody. Some knowingly seek the ultimate goal of life and others
unknowingly seek it. Those who knowingly seek have chances of attaining it whereas those
who are unknowingly seeking it will not attain it.

Irrespective of where we are and what we are doing, we all are seeking just one ultimate
goal of life alone. All other goals that appear to be the goal of our life arent really the
ultimate goal but temporary goals that we think might lead to the ultimate goal. For
example a person wants to become the CEO of a company. Why does he want to become
the CEO? Because he will get power. Why does he want power? So that he is able to live
peacefully or blissfully. So though the goal of life was becoming CEO of a company the
ultimate goal was to remain blissful. Similar is the case with any goals that we can find in
the world. Let it be learning or earning or sports or science or even social service, all these
have the ultimate goal alone in mind. This ultimate goal is characterized by complete
cessation of sorrow and ever rejoicing in bliss.

Everybody ultimately want to get rid of sorrow completely and ever rejoice in bliss. It is this
ultimate goal that is termed in the scriptures or Vedanta as moksha or liberation. Liberation
from what? Liberation from sorrow (the bondage that leads us to sorrows and sufferings).
Until we knowingly seek this goal of moksha we will not attain it. Therefore it is important to

bring our focus from the external world to the goal of moksha. Majority of people though
know that there is a goal called moksha still they falter or get deluded again and again into
the external world. Therefore though moksha stays in mind or comes to mind at sometimes,
it vanishes after a period of time. Even as any goal requires our full attention, similarly the
goal of moksha also requires our full attention. As long as we dont have full attention on
moksha, we will not attain it. Therefore again and again the focus is brought back to the
ultimate goal of life as moksha.

Before we analyze as to how we can attain moksha it is necessary to analyze as to what is
the cause of bondage, for if we remove this cause of bondage then moksha automatically is
attained.

Bondage is ever suffering in the external world. Irrespective of whatever we do in life we
constantly suffer in sorrow alone. Though external pleasures of the world appear to give
happiness, it is so short-lived that it eventually leads to sorrow alone. Even after knowing
that sensual pleasures will lead to sorrow we are addicted to them (like addictions of
smoking, drinking etc.) and therefore it is important to come out of this bondage.

But are we really bound? In order to answer this question we have to analyze the minimum
limit of time, a day. In a day we experience three states the waking state, the dream
state and dreamless deep sleep state. In the waking state we experience the external world
and its pleasures. Through performance of actions for enjoyment of pleasures and
enjoyment of pleasures for performing more actions, we experience only sorrow as the
world is temporary (and sorrowful). When after a long time of enjoyment of sensual
pleasures, our equipments of body, sense organs and mind becomes tired and therefore
needs a break (or relaxation). As a result we go to sleep. When we sleep there are lot of
latent tendencies or vasanas developed in the waking state. Many of the desires are
unfulfilled and therefore we dream. In the dream world we create an entire dream of our
own we are the ruler, we are the enjoyer and we set all the rules. But still the dream
world is also changing and therefore though we rule it, we experience sorrow alone.
Therefore we find many people waking up from a bad dream sweating in fear. In the dream
world, the sense organs and the body rests but the mind is still active. But the mind too
needs some rest and therefore the mind rests. This is the state of dreamless deep sleep
where everything is resting in its source of ignorance. In deep sleep state there is no duality
whatsoever and therefore we experience eternal bliss. We arent aware of this bliss in the

deep sleep state as there is no Ego for experiencing the bliss, the Ego itself rests in the
deep sleep state. But after waking up, the ego says I didnt know anything but I slept well.
The ego sleeps well and thereby we abide as the source of pure I the Consciousness which
pulsates inside as I-exist, I-exist. In the deep sleep state thereby only Consciousness exists.
Ignorance which veils the Self is present but it is without its effects and therefore in
Consciousness alone. Due to there being no duality whatsoever in the deep sleep state, we
are able to ever rejoice in bliss.

Thus our experience of a day shows that wherever objects and duality are present we
cannot rejoice in bliss but when duality vanishes we experience bliss that lasts for the entire
time period of deep sleep.

Why duality matters for eternal bliss?
Duality is generally considered as real and thereby we also get identified and associated
with it. This causes sorrow. Sorrow isnt caused by the external world but through our
consideration of the world to be real.

We get into a bus to travel to our office and we meet a person sitting next to us. We talk
well with the person and after half an hour our stop comes. We say good bye to the person
and get down from the bus. There is no sorrow whatsoever as a result of getting away from
the person. But when we get away from our beloved or parents or friends there is sorrow
why? Because in the first case we know that the friendship in the bus is short-lived and will
be there for a short period of time (until our stop comes) but in the second case we think
that relationships are eternal and therefore we become sad.

The entire world is constantly changing and therefore we will have to get rid of all
relationships one day or the other. We have to just be aware of this truth this awareness
with the knowledge that duality isnt real will make us abide as the Self or Consciousness.
The moment we think duality is real we get identified with it and therefore the Self is
forgotten (ego superimposes itself on the Self). But when we are able to remember duality
to be an illusion and thereby live with the knowledge that one or the other day duality will
have to be got rid of (or it will vanish) we will be able to live blissfully.


In deep sleep forcefully we are made to give up duality and therefore we rejoice in bliss. If
we are able to renounce the notion that duality is real then we will be able to rejoice in bliss
here itself.

Since duality comes and goes therefore it is just an illusion in the non-duality of Self.
Ignorance that the Self alone exists is the cause of bondage and knowledge is the remover
of this ignorance. When knowledge dawns a person will be able to rejoice in bliss at all
times, irrespective of whether duality is present or experienced or enjoyed.

Now what is the knowledge that removes the ignorance of the Self?
Knowledge of the Self alone removes ignorance of the Self. There is no other way to remove
ignorance than knowledge even as darkness can be removed only by light. Here removing
ignorance just means the knowledge that there is no ignorance and the substratum of Self
alone exists.

The Self is the basis of the entire world and the witness of the three states of waking,
dream and deep sleep. It is termed in the scriptures as Brahman of the nature of Existence,
Consciousness and Bliss. It is one without a second (there is nothing internal, similar or
dissimilar to it) as whatever exists is also Brahman and Brahman alone (irrespective of
whether we accept this or not). Even as the entire dream world is the dreamer alone,
similarly this entire waking world is the non-dual reality of Brahman alone.

Now how do we get knowledge of Brahman?
Brahman is our very nature so cant we know it ourselves?
Definitely not possible as ignorance veils Brahman and this veil can be removed only
through knowledge of Brahman as found in the scriptures. Scriptures are the one and only
source of Brahman (as Brahma Sutras say shaastrayonitvaat).

Can Brahman which is the subject of everything be revealed by the scriptures for then it
would become an object and temporary as well?
Brahman is just pointed out by the scriptures as the substratum of the entire world, as the
subject of everything and as the Consciousness that pulsates inside as I-exist, I-exist.
Therefore Scriptures dont objectify Brahman but point out to Brahman as the
Consciousness inside. Thus there is no fault of scriptures revealing or objectifying Brahman.


Scriptures are the only source of Brahman as they arent authored by any person; instead
they are revealed to rishis during times of intense meditation. They are ever present in
creation and revealed through the very breath of Brahmaa, the creator. That which is
authored by a being has limitations depending on the intellectual state of the person but
that which is ever present is faultless. Therefore scriptures are faultless and the only
authority of Brahman.

What about authority of many people who say that no need to learn any scriptures but just
abide as Consciousness?
For few people who have learnt the scriptures in the previous birth, just abiding as the Self
directly might work out but otherwise it will not work out. We have to learn the scriptures in
order to realize Brahman there is no alternative to this. We may not learn the scriptures
verbatim but at least the concepts of the scriptures have to be learned with knowledge of
the authoritativeness of the scriptures. If we just depend on the statements of one or two
people in the world then we will be mislead and will roam hither and thither earlier we
were just roaming hither and thither not knowing the ultimate goal of life and now we would
be roaming hither and thither knowing the ultimate goal but due to not being guided in the
right direction.

Ezhutthacchan beautifully says that the truth is present inside as our own Self but in order
to attain moksha (realization of this Self which will put an end to all sorrows) we need to
know about the Self and this is possible only through the scriptures.

But the scriptures arent easy to apprehend for normal people (and unless we have learnt
the scriptures in previous births it is impossible to apprehend the correct interpretation of
the scriptures).

Even though there are manuals that tell us how to drive it is almost impossible to learn
driving by ourselves and therefore a Guru becomes essential. Guru is like the driving
instructor who tells us how to drive in the path towards moksha. Without the Guru we would
be driving the vehicle of this body into accidents alone and therefore delaying our reaching
the goal of moksha.


Now who is a Guru? Can anybody become a Guru?
Guru is defined in the scriptures as a srotriya and a brahmavid. Srotriya means one who is
well versed in the scriptures or the concepts of the scriptures. Brahmavid is one who is a
knower of Brahman and therefore constantly abiding as Brahman.

Theoretical knowledge is the first step to practical knowledge in anything. Theoretically
knowing that I am Brahman which alone exists here (as the substratum of the entire illusory
world) is the first step to moksha. This is through knowledge of the scriptures. Without the
scriptures any theory about moksha isnt possible. But there can be confusions with respect
to theory as until we gain practical knowledge there are possibilities of confusions and
conflicts therefore practical knowledge is essential. Guru is one who just doesnt have
theoretical knowledge (knowledge of the scriptures) but has, following the instructions of
the scriptures, attained the goal of moksha and therefore is ever abiding as Brahman or
Self.

It is easy to know if somebody has knowledge of the scriptures but how do we know if
somebody is abiding as Brahman?
A person who is abiding as Brahman will be blissful at all times. Though the person might
show emotions externally still internally he will be ever blissful. Any person who approaches
this Guru with an open mind will be able to apprehend the bliss emanating from him.
Ramana Maharshi says thus that peace is the sole criterion of a mahatma (as in todays
world anybody can learn the scriptures are various translations and interpretations are
available but not everybody can remain peaceful at all times).

Peace, bliss, contentment, satisfaction etc. are synonyms and they just mean the state of
mind where one is ever happy irrespective of whatever happens in the external world. Even
if something good happens or bad happens, the person will be able to remain calm and
blissful. This is the sign of a realized master or a true Guru (who isnt merely learned in the
scriptures but is abiding as Brahman).

Since it is impossible to learn the scriptures ourselves therefore we have to seek a true
Guru who will then guide us towards realization, through teaching and proper interpretation
of the scriptures.


Now there is a doubt that can be present in the minds of people as to whether Guru is
important or scriptures are important, whether Guru is primary or scriptures are primary?
Such doubts are unwanted. Even as a door mat, a bed and a coat all have their own places
the Guru and scriptures too have their own places in the spiritual path. Guru is inevitable for
a sadhaka as he is the only living person who takes the sadhaka away from the entire world
(and its passions or pulls) and leads towards the unknown goal of moksha. But this doesnt
mean that scriptures arent important. The Guru himself teaches the scriptures and stands
as a living embodiment of scriptures therefore scriptures are the ultimate authority.

Ultimately scriptures are more valid than even a Gurus statement (though a true Guru will
never tell one word or sentence against the scriptures) but from the ignorance state of
people, Guru is inevitable and required even to learn or understand the scriptures properly.

Remembering that each has its place we should try to use anything and everything that will
help progress towards the goal of moksha. And for this, Guru and scriptures are the two
wheels of our two-wheeler without either of these we cannot progress.

Did Ramana Maharshi and AMMA have Gurus? So is it essential to have a Guru?
Avatara purushas cannot be judged as normal people. They are exceptions and therefore
rules that apply to normal people doesnt apply to them. Therefore we cannot even talk
about Gurus for them. But if still doubt persists in the mind then Maharshi had the guru of
arunachala for whom he even left his home and everything. AMMA had Krishna and Devi as
Guru, along with the entire prakriti as a Guru. Therefore we cannot really say that these
masters didnt have Guru.

For an ardent sadhaka the path to be followed is that which has been really tested out and
verified by many people in the past. The path that is guided by the Guru and through the
scriptures has been tested and verified by people in the past. And therefore this is what has
to be followed by ardent sadhakas.

What is the instruction of a Guru? Dont different Gurus provide different instructions? And
therefore who should be followed?
A true Guru will give instruction that is from the scriptures alone in other words, the
Gurus words are resonances of the scriptures. Therefore we cannot find anything that the
Guru says which is against the scriptures (or scriptural statements). Thus all true Gurus will

provide the same instruction though the emphasis on sadhana will be different one might
emphasize on bhakti-oriented sadhana whereas other might emphasize on karma-oriented
sadhana. The difference is based on sadhakas levels. Few sadhakas might be able to
directly implement knowledge whereas others might be able to implement only after ganig
purity of mind few others would be able to only after gaining concentration of mind as
well. Thus the differences in sadhana prescribed by masters are due to the sadhakas state
alone.

All true masters will preach the same path as prescribed in the scriptures alone as that
alone will lead to the goal of moksha. Any instruction that anybody gives which doesnt lead
to moksha isnt worth following and therefore such a person isnt a Guru if he gives such
instruction.

Instruction of a Guru
The ultimate instruction that a Guru gives is that of knowledge that the non-dual reality of
Brahman alone exists, the world is just an illusion and I am Consciousness of the nature of
Brahman. But in order to be able to apprehend knowledge, the first two steps of purity of
mind and concentration of mind are required.

Purity of mind is required because without that the mind will be totally distracted into the
external world. That mind which is totally distracted and thinking about many objects of the
world will not be able to attain anything at all. It is like a tank of water which has openings
everywhere therefore nobody will benefit from the water in the tank. Purity of mind is
attained through offering of all activities unto the Lord. Through actions offered unto
Ishwara and without expectation of the fruits thereof a person will gain purity of mind that
mind which doesnt depend on actions or fruits will not cling on to objects (and therefore will
not get distracted).

Once purity of mind is gained, then concentration of mind is to be gained through sadhanas
like dhyana or meditation. These will help the mind to not just remain pure but
concentrated into one object. What is the use of a room that is free if not occupied by
anybody? A pure mind is similarly of no use unless it focuses on one or the other object.
The focus point for a sadhaka is either the non-dual reality of Brahman or Ishwara with a
particular form (but pervading the entire world).


Rarely can we find a person who progresses in the spiritual path without needing a Guru. A
Guru constantly advises us and ensures that we arent straying from the spiritual path.
Noticing our preferences as well the Guru suggests apt ways of sadhana. But the ultimate
advise that a Guru provides is learning of the scriptures and following the path prescribed
by the scriptures. The Guru ultimately provides us with the proper interpretation of the
scriptures so that thereafter we will be able to learn the scriptures ourselves. Through
learning and implementation of the scriptures we will thereby be able to attain the ultimate
goal of life of moksha.

To sum it up the Gurus ultimate instruction is knowledge listening, reflecting and
contemplating upon the non-dual reality of Brahman (as propounded clearly in the
scriptures).

Fruit of Gurus instruction
How do we benefit from the Gurus instruction?
The Gurus instruction of knowledge puts an end to ignorance that makes us think that we
are part of the illusory world and thereby makes us suffer constantly in the world. Ignorance
of the truth that one Brahman alone exists as the essence of the entire world and as the
Consciousness that pulsates inside us as I-exist, I-exist makes a person desire for
perfection. This desire gets converted into action. Actions lead to enjoyment and enjoyment
leads to more actions. Thus continues the never-ending cycle of actions and enjoyment. For
actions and enjoyment the equipment of body is required. But after a period of time, the
body becomes incapable of performing actions or enjoyments. Therefore this body has to be
renounced and another body is to be taken up. Even as one dress is renounced for another
dress after a day similarly one body is given up and another new body is taken up.
Thereafter again the cycle of actions and enjoyment continues. This goes on from one birth
to another. This cycle of birth and death is termed in Vedanta as samsaara or the ocean of
transmigration. It is very tough indeed to cross over this ocean. Though this life (a birth)
appears to give us happiness, it is so short-lived that it is seed of sorrow alone. Therefore
through the cycle of birth and death a person experiences only sorrow.

All the while striving for eternal bliss, a person goes through the cycle of birth and death
while experiencing sorrow alone. This goes on until knowledge dawns in the person. This is
only possible through the grace and compassion of a Guru. Even as a tree provides us
shelter during times of heat and exhaustion, similarly the Guru provides us solace from all

the problems of the world. Though there are many ways to solve problems of the world, still
they are all temporary solutions alone. Permanent solution is through the knowledge that
whatever exists is the non-dual reality of Brahman alone. This knowledge is attained from
the Guru alone who is a living embodiment of the scriptures.

Knowledge through contemplation leads us to realize our very nature of Brahman, which
was forgotten. Ignorance that appeared to be present vanishes and thereby all sorrows will
end. There will be no longer the cycle of birth and death. Instead we will be able to ever
rejoice in bliss here and now itself. This is the ultimate goal of life and as Ezhuthacchan
beautifully says it is possible only through the Gurus instruction of knowledge which puts a
end to birth and death, thereby making us eternal (making us realize that we are eternal
and there never was any birth or death at all here). Through abiding in Brahman at all times
we will be rejoicing in bliss at all times while experiencing the external world even as an
actor rejoices in bliss while portraying a role in a movie.

May we all strive to go beyond the cycle of birth and death through the knowledge of
scriptures attained from the Guru so that we will be able to put an end to sorrows and will
be able to ever rejoice in bliss here and now itself.


Praadeshikam - II

Kanda shashtiKavacham 9
AariruthiNbuyaththazhagiyamaarbil
Palbhooshanamumpathakamumtharithu
Nanmanipoondanavaratnamaalaiyum
Muppurinoolummutthanimaarpum
Seppazhagudaiyathiruvayaundiyum

Translation:
With several ornaments and pedant shining
In thine, handsome trunk with twelve arms
And with the garland of nine gems inlaid with precious stones
With the three string sacred thread,
With your chest decorated with pearls,
With your very pretty abdomen which has been praised,

In the previous article we saw the description of the Lord and here we see the continuation
of Lords description. The poet describes the Lord with every minute detail, describing every
little part of the Lord. The poet beautifully describes these little parts so that the beautiful
form of the Lord can be remember in the mind. When we find something beautiful and
pleasant, that form gets retained in the mind.

Scriptures say that everything is pervaded by the Lord. If everything is pervaded by the
Lord it means that whatever we see or experience is essentially Lord. If we are able to
understand this fact and are able to live by it, then there will be no sorrow, no suffering and
the only experience will be Anandam. There is no other way to experience infinite happiness
than by getting this knowledge that Lord alone pervades everything. In order to get this
ultimate knowledge the mind should have the capability to assimilate the knowledge and
own up. Scriptures speak about performing actions as an offering to the Lord which would
purify the mind and then meditation of Lord which would focus the mind. Though getting
the knowledge is the ultimate goal, mental purity and intellectual clarity are essential for
that. Without mental purity and intellectual clarity, the knowledge will not be effective.
When there is devotion towards the Lord offering actions to Lord and focus on the Lord will
come about naturally. Lord Krishna in Bhagavad Gita explains who is a real devotee.

Mayyaveshyamano ye maamnityayuktaupaasate
Shraddhayaparayopetaahte me yuktatamaamataah
Those who have fixed their mind on Me, worship Me, ever steadfast and consider me as
Ultimate Goal, they are the best devotees according to Me.

When our mind is attracted towards something, fixing the mind on that object of attraction
becomes very natural. When we see an attractive form, the sight of the object gives us
happiness because our mind was attracted and the form itself stays in our mind for longer
period. If the form is a form of some object in the world, the form will remain in our mind
until the mind gets attracted to something else and so the happiness that come out of that
object will also be limited. Moreover, when we focus on one of the object longer, the mind
slowly gets the qualities of the object it was focusing on. If the object of attraction is a
person, and if the mind focusses on the person for long time, then the qualities of the
person will grasp the qualities of the person also. If the person is good, the mind takes
those good qualities, if bad, the mind takes those as well automatically. But in the case of
Lord, there is nothing more auspicious than focusing on the Lord. All good qualities are
attributed to Lord and hence when mind focuses on the Lord, those good qualities also get
imbibed automatically into the mind.

Lord Muruga is known for his beautiful form and here we see the poet describing the
beautiful form of the Lord detailing each part of the Lord from head. In the previous article,
we saw the details of head till neck and here we are seeing the details of Lord from neck to
hip. When we imagine the form of the Lord as described here, our mind would get attracted
towards the form. When our mind is attracted, we would be able to appreciate every detail
mentioned here. We can also see here that the poet explaining how the Lord was adorned
with beautiful ornaments adding beauty to the form of Lord. We can convert the act of
thinking about Lord into mental worship by adorning the Lord in the way we would want to
adorn the Lord. There is a work called Shiva ManasaPooja of Shankaracharya in which the
Lord is offered best ornaments, best seat, best food, best flowers etc with devotion. When
we meditate on the form of Lord in this way as a manasapooja, our mind will gain more and
more focus. As this is practiced for the length of time, the thought of the Lord would be as
natural as breathing. The more we have thought of the Lord more happier and joyful our life
will be. This is because Anandam is the very nature of the Lord and if we are focusing on
the Lord whose nature itself is Anandam, we would also have the same experience.

When we have Lord in our mind, there would be no obstacles in our life, obstacle to
happiness. The main obstacle we face is the forgetfulness of the Lord. If the Lord is not
remembered in our mind, then other things would come to our mind. Since everything else
dont are not happiness inherent in it, we would not get the permanent happiness. When
Lord is remembered there would be nothing but happiness. The constant remembrance of
Lord is the best shield we could get to protect ourselves from every obstacle. In due course
of time, the mind realizes that everything is pervaded by Lord alone which is the ultimate
goal to achieve in this life. Thus, we learn a way to gain focus on the Lord by meditating on
the form of the Lord from the poet through these lines which would help us to overcome all
obstacles and thereby leading us to realize that there is nothing here but Lord alone.


Karma Samkshepa

Karma
Karma is a term that has been understood by majority of people but in the complete sense
of the word. Instead of getting holistic view of karma people just look at it from the
peripheral alone and as a result they are not only able to understand it properly but arent
able to use it in order to attain the ultimate goal of life as moksha.

Irrespective of what we are learning, what we are doing etc. we should always remember
the ultimate goal of life as moksha. Until this goal of moksha is achieved we will be suffering
over and over again through the never-ending cycle of birth and death.

How can one come out of the cycle of birth and death?
Through knowledge and proper action. As Katha Upanishad says future births are
determined by the knowledge one gains and the actions one performs. Though many people
gain knowledge of the scriptures yet they arent able to fully apprehend it or implement it in
their lives. The reason is that they dont have the necessary pre-requisites to apprehend or
implement knowledge. The two pre-requisites for knowledge are purity of mind and
concentration of mind. Purity of mind is achieved through proper actions and concentration
of mind is achieved through sadhanas like dhyana etc.

1. Karma - inevitable
This world that we are in is a karmabhoomi and therefore karma or actions are inevitable
here. The Lord therefore says that not even for a single moment a person can remain
without doing actions. Everybody is forced to do actions based on their latent tendencies
(vasanas developed over many births). If we try to not do actions externally then our mind
will get into unwanted thinking. This leads to do adharmic actions in the long run and many
times we become mad. Therefore it is essential for everybody to remember that karma is
inevitable and everybody is forced to do action therefore embracing actions is the right
step rather than trying to abstain from actions (and leading to problems for ourselves and
others).

2. Phala fruit of Karma
Any action is performed seeking some fruit in return. Most of the times the fruits sought out
are not dharma-oriented and therefore it leads to problems for ourselves and others. For

example if we want to earn a lot of money and quickly then we will take result to adharma
like stealing or laundering money which then would lead to problems for ourselves and
others.

Even a fool performs actions seeking some fruit in return therefore we cannot get rid of
seeking of fruits initially. But we should raise our fruits from being adharma oriented to
dharma oriented; we should slowly move from fruits being selfish to that which helps the
entire world (rather than merely helping ourselves). When the fruits level is raised,
automatically the karma also becomes good and better. Such good and better action will
eventually pave way for purity of mind. Even when getting fruits that are good and better
we will feel ourselves becoming happier than when we sought fruits just for ourselves. For
example when we earn money and spend it only on ourselves, we will get very short
happiness. But if we are able to earn money and give it as donation to an orphanage, we
will find the people in the orphanage becoming happy; seeing them happy we also will be
able to be happy. Therefore such higher actions lead to happiness for ourselves (much more
than when we perform actions for ourselves).

3. Karthaa - doer
Any action is part of the triputi of doer who performs the action, the action itself and the
fruit that is being sought out (as the result of the action). Correcting just the fruit of the
action isnt enough; we have to correct the doer-ship attitude as well.

Generally when we perform actions with the notion that I am the doer (I am the one
performing the actions). Thereby whatever results come out of the actions we enjoy them,
becoming the enjoyer as well. Whoever is the doer will be enjoyer. When good fruits are the
results then the enjoyer will be happy but when bad fruits are the results then the enjoyer
will be sad. As long as we are the doer we will be whirled between happiness and sorrow as
a result of the fruits of actions.

Never can we find a person experiencing only good fruits for all the actions he or she
performs. Whenever we get good results we will always get bad results as well. A wise
person will try to go beyond both good and bad results so that he is able to remain
unaffected at all times. One who gets over-excited when happy will become over-depressed
when sad. Such wide fluctuations spoil the mind and will take us far away from the goal of
moksha.

4. Puja offering unto Ishwara
It is easy to raise the fruit of our action (making it better and for the entire world) but even
there if we have the notion of doer-ship then we will eventually suffer. For example a
person who does social service will expect people whom he is helping to have gratitude. But
the way of the world is that people generally will not have any gratitude whatsoever. Even if
gratitude is there it may be there just for a period of time and after that it will vanish.
Therefore it is wise to not be the doer while performing even social service activities
(activities for the welfare of the world).

Overcoming actions is from two angles one is to get rid of the expectation of the fruit and
second is to get rid of the doer-ship. If we expect something to happen then we will be sad
if it doesnt happen and probability is 0.5 that it will not happen the way we expect it to
happen. If we are the doer then we will be enjoyer and since fruits will be bad or as not
expected half the time therefore half the time we will be sad. Therefore it is important to
overcome actions in the two angles of expectation of fruit and the attitude of doer-ship.

The easiest way to overcome actions is through offering actions as a puja unto Ishwara.
This is only possible when we develop love and devotion unto the Lord. A mother performs
all actions for her child and doesnt expect anything for herself, because she loves her child
dearly. It is when we have love for Ishwara that we will be able to perform all actions as
offerings unto the Lord.

What is the difference between offering unto the Lord and unto people of the world?
People of the world are constantly changing and therefore eventually they will lead to
trouble for us. For example a mother who is offering all actions unto her son will eventually
be lead to sorrow when the son starts misusing her (and getting all actions done for him by
her). The entire world is always waiting to pounce upon people to be misused because
ultimately it is only I or me as an individual that matters (not anybody else in the world).
Since worldly people dont have knowledge that the entire world is one Ishwara or Brahman
and the limited I is just an illusion in Consciousness-Brahman, therefore they are always
focused on their individual existence and whatever helps them to make their limited I feel
better, they will grab it without even thinking.

But the Lord doesnt have any desires or expectations whatsoever because all desires are
already fulfilled. All desires in the world can be traced to the main desire of moksha or

eternal bliss, contentment, satisfaction or peace. The Lord is blissful in nature and nothing
apart from the Lord exists here therefore there is no desire absolutely for the Lord. The Lord
himself doesnt require any offering from us but the offering is to purify us. When we offer
anything unto the Lord the Lord will not misuse because he doesnt need anything in return.
Moreover the lord requires us to realize our very nature because our very nature of lord
(nobody likes to be kept blinded and the Lord is now blinded in our heart).

Even as we offer pujaadi karma unto the Lord similarly we should also perform all actions as
puja to the Lord. How can we achieve this? One is that we should perform all actions
without any expectations and two is that we should offer the entire action (along with the
doer-ship) unto the Lord. Though initially it might appear to be very tough, eventually with
practice it will become very easy.

Initially a person will only be able to mechanically offer everything unto the Lord without the
mind getting fully involved but slowly with practice and the strength of devotion for the Lord
he will be able to offer everything unto the Lord with his minds full involvement. The more
and more the mind is focused on the Lord while performing all actions, there is no doer-ship
as the Lord is doing actions and there is no craving for results as whatever is the result is
prasada of the Lord. Even as we dont differentiate between whatever prasada we got
yesterday or today from a temple as it is from the Lord, similarly we will not differentiate
between any fruit that we get from actions.

Many people differentiate even between prasada in temples as they dont have true
devotion for the Lord. When we love somebody we will be able to accept anything and
everything from them without expecting anything at all whatever we get, we will be happy
with the same. If we have love and devotion for the Lord we will be able to accept whatever
we get from the Lord it is not the object that matters but that it came from the Lord.

How can we develop devotion unto the Lord?
When we observe the entire world, it is constantly changing and therefore is sorrowful in
nature. Anything changing requires a changeless substratum and the changeless
substratum behind the changing world is the non-dual reality of Lord. Being changeless and
non-dual in nature, the Lord is blissful. Since we all are seeking eternal bliss (untainted by
sorrow) therefore we should strive to develop devotion unto the Lord. Even as a person who
wants a job will surrender (or depend) on high-level management of companies, similarly

when we need the goal of moksha (of eternal bliss) we will develop devotion unto the Lord.
This devotion itself will make us not expect anything at all from the Lord but consider
everything as a prasada from the Lord.

Any puja therefore, unlike other actions, leads to prasada which is always blissful alone. The
more and more we perform puja in the world we will find ourselves getting rid of sorrows
and becoming more blissful.

5. Karma-less state
The moment we perform actions as pooja unto the Lord there is no action at all. Action is
there if there is a doer and an enjoyer of the fruits of the action but here we arent the doer
therefore the action ceases to exist. It is this state of actionlessness that makes our mind
very pure. Mind is constantly tainted by actions and the results of actions. Any action that
we perform is judged with the preferences of our mind. And depending on the result of
actions we get affected as well. The already existing preferences of the mind (likes and
dislikes) are strengthened by performing more and more actions. Thereby we get into
strong vasanas or addictions that are almost tough to overcome.

But when we offer all actions unto the Lord we will be devoid of any preferences in the
mind. Thereby the mind becomes more and more pure. Such a pure mind aloe can gain
concentration. This concentration will eventually make us realize that the non-dual reality of
Lord alone exists here. This knowledge directly leads us to the ultimate goal of life as
moksha.

6. Knowledge putting an end to action
When we perform actions as an offering unto the Lord there are still chances that we may
again get into the habit of performing actions with our desires and expecting fruits in return
for the actions. But once the mind is pure and concentrated, then knowledge of the
scriptures shine in the mind.

The scriptures say that there is no action at all present here as whatever is present is the
non-dual reality of Lord or Brahman alone. This entire world which is the field of action is
just an illusion of names and forms in the Lord. Even as the entire dream world is just an
illusion in the dreamer, similarly this world is an illusion in the Lord. Since there is no real
world at all, therefore there is no action at all here.

With knowledge we progress from purifying action to no-action-at-all-possible-state. If there
is no action then who performs actions and for what? The ego performs actions in the world
expecting some or the other results. But for a jnaani, there is no ego at all. Therefore the
mind and other equipments perform actions as required in the world. But these actions
dont mind as there is knowledge that actions itself dont exist. Even as an actor portrays
his role to perfection in a movie, similarly a jnaani performs actions in the world knowing
that there is no action or world at all.

If there is no action or world then why perform actions?
Actions, as explained earlier, are inevitable in the drama of world. And since this world is
just a drama therefore what harm is there if we have to portray a role in it? Only a fool will
say that I will not act in this drama when he doesnt lose anything at all. And one who says
that he will not perform actions in this world is affected by actions and therefore will be
bound by actions (he will thereby consider the world as real and get immersed in it). A wise
and knowledgeable person will perform all actions like he is performing in a drama or the
dream world while performing itself bliss will pervade his existence and once he has
performed all actions then also he will rejoice in bliss. Thus at all times (before, while and
after performing actions) he will ever rejoice in bliss.

7. Action performed externally and not performed internally
The state of moksha is where a person externally performs actions while internally ever
rejoicing in bliss. Actions being performed dont affect the person even little bit as he is
neither the doer nor the enjoyer and he knows that whatever exists is the non-dual reality
of Lord or Brahman alone. The ultimate goal of life of each and every being in the world is
to ever rejoice in bliss at all times irrespective of external situations and conditions. This is
only possible when we overcome actions until we are bound by actions, even if they are
good or bad, we are tied by a chain and therefore will experience only sorrow.

One who thinks while enjoying the pleasures of the world that they will lead to happiness is
a fool indeed for he forgets the temporary-sorrowful nature of the world. Though
experiencing sorrow alone constantly from the external world he expects to get happiness
from the world. Therefore he experiences sorrow and sorrow alone at all times.

Wise people understanding the nature of the sorrowful world should try to overcome sorrow
through offering all actions unto the Lord (who pervades the entire world) and through

knowledge that whatever exists is the Lord and the Lord alone. Though initially a person
would find it very tough to overcome action (even for a little while) eventually through
practice he will be able to overcome action completely.

7. Action-less state natural state
People might wonder as to why the state where actions are overcome and known to be
illusions is even possible when constantly we are performing actions and bound by actions.
The reason is that our natural state is that of beyond actions. Even as the dreamer is
beyond all actions in the dream state, similarly a person is beyond all actions in the waking
state. The Consciousness that pulsates inside as I-exist, I-exist is pure Consciousness or
Brahman that is the substratum of the entire illusory world. This Consciousness is the very
basis of the actions of the world (actions are also mere illusions in Brahman). Therefore at
all times we are unaffected but foolishly thinking ourselves to be affected. Even as the
dreamer thinks that he is experiencing everything in the dream world, similarly we think we
are performing actions and experiencing the fruits of actions; when ultimately we are ever
unaffected and rejoicing in bliss alone.

Slowly through overcoming actions by performing it as an offering unto Ishwara and then
gaining knowledge that one Ishwara or Brahman alone exists we will soon attain the blissful
state of moksha here and now itself.

May we all strive to overcome actions and attain the natural state of actionlessness so that
all sorrows will end and we will ever rejoice in bliss here and now itself.


Acharyasmrithi

Sree Narayana Gurudevan
In the recent centuries we havent found lot of realized masters who are not only just
abiding in Brahman and instructing people but writing voluminous works as well for the
welfare of the entire world. Add to it the social service in the form of reforming the entire
world, we can say that there hasnt been much masters at all.

Of late the caste system has been something that has been implemented by many people in
a wrong way. The Lord says very clearly in Gita that he created the caste system based on
quality and action. Quality indicates ones inner tendencies (ones nature which propagates
to do certain set of actions) and action indicates vasanas or latent tendencies that are
created as a result of performing a specific set of action over and over again. There isnt
anything mentioned about birth being the factor in finding out the caste. But still today the
caste system is based on birth alone.

If there is a boy born for a Brahmin father and mother then is a Brahmin and considered
higher than others. If a body is born of a low caste person then he is considered a low caste
and looked down by majority of people in the world. Such differentiations are unwanted and
will only lead to sorrow for oneself and others. Today the irony is that many who fight
saying that caste system should be removed also get benefitted by the caste system
through easier admission into schools, colleges, easily getting into jobs etc.

Though the scriptures clearly say that this entire world is filled in and out with one Lord
alone, still majority of people differentiate between objects and people of the world. Such
people, as the Upanishads say, will go from death to death (experience only sorrow at all
times). We should strive never to have differentiate but through realization of our very
nature of blissful Lord we should ever rejoice in bliss while perceiving the entire world as
one Lord alone.

Though theoretically it is very easy to implement vision of oneness, it is very tough indeed
to put it into practice and to help us in this, there are great masters born on earth. One
such great master who lived in the recent past is the great Sree Narayana Gurudevan.
Though remembered for a lot of things he is not known in entirety by majority of people.

Lets try to look into certain aspects of this great master that is generally unknown about
him.

Great reformer
Gurudevan found that the caste system was prevalent and was leading to a lot of problems
for everyone. Hence he strived to get rid of the caste system. This was through the motto
that one caste, one tribe and one God. This motto isnt something that he himself create
but we find the seeds of such notion in the scriptures itself which said that this entire world
is a family for everybody (as it is filled in and out with ishwara and as everybody is
progressing towards the goal of moksha all having one goal of moksha alone in their life).

The caste system was just to put people into activities that they are more inclined to do. If
a person who likes to lead a team is put to work in a team he will not work properly, there
will be rifts in the team as a result of his fight with his boss or other superiors and
eventually he will have to be fired from the job. Similarly if a person who is very good at
computing is made to become a doctor we will find that he will himself be sad and he will
also cause harm to others by diagnosing and treating them wrongly. Therefore based on
ones inclinations, one should perform relative actions.

Actions can be classified into four one is that of teaching or preaching to the entire world
the scriptural truth as this alone can lead to the ultimate goal of life; but this path of
teaching isnt for everybody as it requires the strong conviction about what one is teaching
and it requires one to have attained the goal of moksha in order to be able to inspire people
into following the path towards moksha. Two is that of controlling or ruling without a
ruler, a set of people will be useless as they cannot work together and often ones work will
cancel out anothers work. People in the world always work in groups rare are those
people who work alone and are able to live as well alone, such people are either advanced
sadhakas or realized masters. Since majority of people work in groups therefore it is
required to have cohesion in group and this is only possible when there is a ruler for the
group. Third is that of business or dealing with one another it is impossible to live in the
world unless we know the art of dealing with people. Everyone and everything comes at a
cost in the world and the people who are best suited to deal with people and objects of the
world are the third set of people. The fourth group of people is those who serve others.
These people are very good in serving others rather than either ruling or controlling or
dealing with others.

These four sets of people were termed as brahmanas, kshatriyas, vaishyas and shoodras
based on their actions or the tendency to perform actions. Nobody was considered better
than the other just that each and every person had a place in the world. Even as a team
cannot exist with a leader, people following orders from the leader and one to control the
entire team (ensuring that the team runs well, similarly the entire world cannot exist
without the four sets of people.

Though initially everybody considered everybody else as equals and performing their own
actions to perfection, eventually comparison crept in and therefore people started defining
as to who is better or higher. Todays caste system is a result of this comparison or
comparative look at the world and its people.

Though many masters have tried to get rid of the distinction of caste, it has been almost
impossible. Even today the caste system exists but its value or emphasis has reduced a lot
due to this one person of Gurudevan and his work.

Always working towards getting rid of the caste system, Gurudevan established a society
under his name. He used to always work towards spreading the word that there is only one
caste here and though it is impossible to change the entire world, some reformation has
happened as a result of him. Therefore we can say that he is one of the greatest reformers
that we have seen in the recent past.

Jnaani to the core
Though many people strive to become reformers when they find one or the other service to
do in the world, Gurudevan wasnt one such people. True service is through devotion and
knowledge alone. Devotion is through surrendering unto the Supreme Lord and performing
all actions as an offering unto the Lord. Knowledge is knowing this Lord to be all-pervasive
Consciousness and that nothing apart from the Lord exists here. Without devotion and
knowledge, there is no real service possible.

Those who walks around saying or claiming that they are either serving Ishwara or a
mahatma or the world are just acting out of their ego alone. Their actions therefore will lead
to sorrow alone for themselves and others. Such service will not serve the purpose of
purifying the mind. Purification of the mind happens when any action is associated with both
devotion and knowledge.

A true jnaani alone can do real service to the world for such a jnaanis very presence is
beneficial to the entire world. Since the jnaani is unaffected irrespective of whatever
happens in the world therefore he alone can boldly take decisions and actions that others
would fear to take (for fear of being rejecting or facing failure in life). Gurudevan was
fearless in that he faced the entire caste system that was in vogue. This means that he was
truly fearless. Unlike many people who preach something while implementing something
else (as preaching is for others and not for oneself), Gurudevan implemented whatever he
preached.

Jnaana is possible not through serving the world or being devoted to Ishwara but through
learning of the shaastras alone. A true jnaani isnt egoistic about knowledge h has gained
but he knows the essence of the scriptures that the entire world is filled in and out with one
Ishwara alone. As a result of this knowledge, the jnaani is unaffected at all times (without
the sense of ego). A true bhakta who surrenders completely unto Ishwara will be made to
gain knowledge and thereby will become a jnaani (as we see Arjuna becoming a jnaani
through learning the scriptural truth from the Lord himself). The Lord also says in Gita that
the greatest bhakta is a jnaani who is not different from Ishwara as he is ever abiding with
the knowledge that everything is one Ishwara alone.

Without knowledge of the scriptures therefore nobody can claim to progress in the spiritual
path towards the goal of moksha. Though they may be able to gain siddhis or proximity with
certain spiritual masters, they will not be able to achieve the ultimate goal of life of moksha.
Until the ultimate goal of life as moksha isnt achieved, a person will be experiencing more
and more sorrow alone in the world. Therefore everything else will be futile and will not
serve any real purpose as long as one is devoid of knowledge.

How can we know that Gurudevan was a jnaani?
A jnaani can be known through two ways one is through his works or words which show
the knowledge of the scriptures and two is through his very life where he ever abides as
blissful Brahman (at all times).

Granthakarthaa
It is very rare to find a jnaani who expresses the knowledge of the scriptures in his own
words. Since the scriptures have everything that need be learnt or taught and various
acharyas of the past have already written a lot, jnaanis will abstain from writing works. But

sometimes we find jnaanis writing works expressing their knowledge of the scriptures. Their
words or works arent preaching something different from the scriptures but they are
resonances of the scriptures or the scriptural truth (truth propounded in the scriptures).

The entire works of Gurudevan have been explained in depth by the great jeevan mukta of
Prof. Balakrishnan Nair. This itself speaks a lot about Gurudevans works as Balakrishnan
Nair was a jnaani who not only abided as Brahman but spoke about Brahman alone at all
times.

The works of Gurudevan are both in Malayalam and Sanskrit. The various Sanskrit works
are simple works that are both of the short type and the long type. For example, the work
of darshana mala is composed of simple slokas numbering into 100 and split into ten
darshanas. Each of these darshanas have to be learnt in the successive order and they will
take us from the state of ignorance to the state of knowledge. Though simple in language,
they are deep in concepts the truth of the scriptures hasnt been compromised yet it has
been given in a form that is easy to be apprehended by everybody (not just advanced
sadhakas).

There are also works that talk about caste and other issues faced in society. Even in these
we find Gurudevan not deviating from the truth but trying to harmonize life in such a way
that it will lead us to the goal of moksha (rather than taking us away from the moksha in
the name of differences).

It need also be mentioned that the great jeevan mukta of Nochur Venkatraman also quotes
from Gurudevans works. This itself gives credibility and authority to the works of
Gurudevan. Writing a huge set of works in a life span filled with activities trying to reform
society is not a simple task at all and talks about Gurudevans abidance in the ultimate truth
of Brahman while performing all activities that might help society as well to progress
towards the truth.

Acharya
One who preaches the scriptures, sets standards for people to implement in life (that will
indirectly or directly guide them towards the goal of moksha) and himself follows the
standards is called an acharya. Sankara is called an acharya for he preached the scriptures
(directly and through his bhashyas), he also set rules for people to live in the world while

focusing on the goal of moksha and all his rules he himself followed (like digvijaya etc.). The
rules set by Sankaracharya is still followed by those who have become successive
Sankaracharyas of the various mutts established by him (he also himself followed the rules
of the mutts and set rules for others also to follow which others have been following to this
date).

Gurudevan could have just established certain rules and ignored to implement it himself. Or
being a true jnaani he could have just preached the scriptures and let others implement it
themselves (or let others worry about it themselves). But instead of doing this, he himself
implemented the rules set by him.

In this process he established centers or the various yogams that are functional even today.
This is the sign of a true acharya who just doesnt preach the scriptures but helps set
conduct for others to follow and himself follows the conduct to ensure that everybody
follows it without fail.

Jeevan mukta
Of what use is knowledge, preaching, setting rules for conduct, oneself implementing
conduct etc. if one isnt able to abide as the non-dual reality of Brahman at all times? This
means that one should be able to ever rejoice in bliss internally irrespective of whatever
happens in the external world. Though as simple as it might seem, it is very tough indeed.
When a person starts a company and finds that the rules are not followed, then he will
become upset. And thereby he will try his level best to reform the company. This is what we
can see today with Narayana Murthy, the co-founder of Infosys returning back to Infosys to
create a reform. There is nothing wrong in creating a reform in what was started once by
oneself but whether one is able to remain blissful while finding what was started by oneself
faltering or going in the wrong direction is what really matters. Only a true jeevan mukta
will be able to remain unaffected when he finds whatever he has started not being fully
followed (or correctly followed).

It takes lot of courage for a parents to remain unaffected when the child isnt implemented
the advises given (though externally the parent can angrily shout at the child, internally
remaining unaffected is what is required). Similarly it takes a lot of courage and knowledge
for a Guru to remain unaffected when the shishya is progressing in the wrong direction and

not heeding to the words of the Guru. Only a true jeevan mukta will be able to remain
unaffected at all times.

Gurudevan was one such true jeevan mukta irrespective of whatever he did externally he
knew the truth that Brahman alone exists here. Therefore he says in his works that the
world is just a drama, Consciousness or knowledge one alone exists here etc. Even during
his times, the organization and activities that he established were not being fully followed.
Today we find the people of the organization themselves leading a life full of deceit. Yet this
great master was ever unaffected. And such an unaffected state is the ultimate goal of life.
Knowledge, devotion, action and the very purpose of life is to remain unaffected at all times
and rejoicing in the non-dual reality of Brahman as pervading the entire world and as our
very nature of Consciousness.

We have a very rich tradition left behind by Gurudevan through his works and actions
(activities or initiatives started by him). We can provide a tribute to this great master only
through following of his advises and the ultimate of these advises is to learn Vedanta and
through Self-realization ever rejoice in bliss.

May the great master of Gurudevan guide us to learn and implement Vedanta so that
through attaining moksha we will be able to ever rejoice in bliss here and now itself.


Vedanta Pariksha

Since we are in the month of Ramayana, this months questions are about Ramayana.

1) Rama is avatara of which trinity of devatas?
a) Siva
b) Brahmaa
c) Vishnu
d) Krishna
2) Who was Ramas Guru (whom he helped through destroying asuras affecting whose
yajna)?
a) Vasishta
b) Shukracharya
c) Brihaspati
d) Vishwamitra
3) Who was the avatara of Adisesha in Ramas avatara?
a) Bharata
b) Hanuman
c) Lakshmana
d) Shatrughna
4) What is the instruction given by Rama to Lakshmana called (as a work of 60 odd
slokas and as found in Vasishtas Adhyatma Ramayana)?
a) Lakshmana Gita
b) Rama Gita
c) Ramopadesham
d) Lakshmanopadesham
5) How many kaandas does the Ramayana have?
a) 6
b) 5
c) 4
d) 7
6) What is the name of Ravanas chaste wife?
a) Mandaakini
b) Mandodari
c) Meenakshi

d) Menaka
7) Who wrote the famous Adhyatma Ramayana in malayalam?
a) Bhattathiri
b) Valmiki
c) Ezhuttacchan
d) Poonthaanam
8) Who was responsible (ultimately and indirectly) for sending Rama to the forest?
a) Mandaakini
b) Mandara
c) Kaikeyi
d) Dasharatha
9) Who is most benefitted by Rama being sent to the forest?
a) Vibhishana
b) Sugreeva
c) Ravana
d) Hanuman
10) Who became the king of Lanka after Ravana was killed by Rama?
a) Lakshmana
b) Sugreeva
c) Vibhishana
d) Indrajith

Watch out the next magazine for answers to this quiz. Email your responses to
admin@vedantatattva.org and find out how good your scores really are.


Answers to previous months quiz
1. d Matsya
2. c Varaha
3. c Rama
4. b Krishna
5. c Narasimha
6. d Vamana
7. b Vamana
8. b Krishna
9. b Kalki
10. c Jayadeva

Marks for quiz
Aparna 9
Nikhila 9
Sunanda amma - 8

Congrats to all for answering this quiz and scoring very good marks in the quiz as well.


Anukramaanika Nirdesham

1. Editorial a general message
2. Upanishad Vivaranam verse-by-verse explanation of Upanishad (Mundaka
Upanishad)
3. Gitaamritham verse-by-verse explanation of a chapter of Gita (Bhakti Yoga, 12
th

chapter)
4. Prakarana Prakaashah illumination of a prakarana grantha (Dakshinamurthy
Ashtakam)
5. Madhuraamritham a devotional/song work explained verse-by-verse (Hanuman
Chalisa)
6. Praadeshikam detailed explanation of two regional works (Hari Naama Keerthanam
and Kanda Shashti Kavacham)
7. Karma samskhepa a brief analysis of Karma
8. Acharya Smrithi remembering an acharya through brief life-history and works
9. Vedanta Pariksha Q & A

1. Comments
2. Suggestions
3. Corrections (word, sloka, content etc.)
4. Would like to see specific content
5. Would like to contribute (through research from websites, dont need to write up the
content yourself)
Mail admin@vedantatattva.org.

Feel free to forward this to anyone who might be interested.
Online download of the magazine can be found at
http://vedantatattva.org/vedantagroup/VedantaDarshanam
Subscribing and unsubscribing can be done by mailing admin@vedantatattva.org for now.
Watch out http://vedantatattva.org for news about the magazine.

VedantaDarshanam Aug13

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