VedantaDarshanam Nov13

AUM NAMAH SHIVAYA VEDANTA DARSHANAM Nov 13
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of 84

Vedanta Darshanam

Salutations to all.

We are today in a world which is progressing or advancing in all fields of science and
technology. We cannot find any field that isnt progressing very fast today. But amidst all
such progress there is just one field that we have forgotten (or we dont remember). This is
the field of inner progress progress of the mind. Without peace of mind, any progress of
the external world is futile alone. As Sai Baba says what is the use of sitting in an air-
conditioned room without conditioning the agitations of the desirous mind. Unless the mind
is calmed a person will not be able to enjoy even the external worldly pleasures. Thus today
we find majority of people sitting in air-conditioned rooms but committing suicide or
succumbing to drugs among many other bad habits.

Though there are rehabilitation centers in order to overcome any bad habit, all such centers
will not change our nature permanently. One habit will go and another ten habits will come
in its place. Chinmaya during his speech in the United Nations in 1992 says beautifully that
what we are trying to do is just mitigate the problems faced in the world instead of
permanently eradicating them.

Permanent eradication of problem has to happen first with identification of where the
problem is (or what causes the problem) and then finding out ways to remove it. Since all
the problems that we face in life is as a result of the mind or the mental state, therefore the
cause of all problems is the mind alone (not the external world). Therefore we find many
people being very sad when they have all amenities of life whereas we find some street-
vendors leading a very peaceful life amidst all the problems in the world. This peace of mind
passes from these vendors to whoever they come to contact with. Therefore it is very clear
that peace is not in the external world but in the mental state. As long as the mind is tensed
or filled with agitations we will not be able to lead a blissful or peaceful life.

But the mind is very tough indeed to conquer and therefore Arjuna says in Gita 6
th
chapter
that controlling the mind is like controlling air (almost impossible). But there is nothing
impossible and therefore the Lord replies to Arjuna that the mind is controlled through
practice and dispassion.

Practice is constantly immersing ourselves with sadhanas like dhyaana that help in focusing
the mind (or making it concentrated). Dispassion is knowledge of the world being
temporary-sorrowful and of Brahman as the non-dual blissful substratum of the entire
world. With practice and dispassion, eventually the mind will calm down and not run behind
pleasures of the world. Such a mind alone is capable of gaining knowledge of Vedanta.

Through Vedanta alone, knowledge of ones very nature of Self is gained. As a result of this
knowledge, ignorance vanishes and therefore all sorrows as well end. Thereafter a person
ever rejoices in bliss (as sorrows have vanished and he has realized his very nature of the
non-dual reality of Brahman).

But majority of people consider Vedanta as something very tough to apprehend or
understand. As a result they dont learn Vedanta and they dont encourage others as well to
learn Vedanta. This applies mainly to parents who are afraid of sending their children to
learn Vedanta in the fear that they will become sanyaasis and walk away from the world (or
worldly life). This is a wrong notion. True sanyaasa is renunciation of the notion of doership
and enjoyership external renunciation though can help in achieving this inner sanyaasa,
still it is no rule that inner sanyaasa is attained only after external renunciation. Puranic
figures like Janaka, Ambarisha etc. and great masters like Prof. Balakrishnan Nair, Nochur
Venkatraman and others show that external sanyaasa doesnt really matter for Vedanta.
Vedanta can be implemented by any and every person provided there is desire for moksha
(and dispassion is there in the mind which takes the mind away from worldly pleasures and
makes it focus on the non-dual reality of Brahman).

The more and more a person learns Vedanta, the more and more blissful he will become
internally. Though externally problems will still be there, he will not be affected by external
problems. Whatever be the external situation (good or bad) he will ever rejoice in bliss in
constant contemplation of the non-dual reality of Brahman. A person who learns Vedanta
will find the bliss of Brahman pervading his very existence and pervading to the entire world
as well. Therefore he becomes a beacon of light for all suffering in the world. Through his
very presence others will be inspired to learn and implement Vedanta in their day-to-day
lives. Through such implementations they will find themselves achieving the blissful goal of
moksha here and now itself.


It is the purpose of this magazine to spread the philosophy of Vedanta in clear terms so that
everybody is able to learn and implement it in their lives right now itself. For this, their lives
doesnt change but only their mental perspective changes and through constant
contemplation of the non-dual reality of Brahman as pervading the entire world they will be
able to get rid of all sorrows and will be able to ever rejoice in bliss here and now itself.

May we all strive to learn and implement Vedanta through the ultimate knowledge that I am
that Brahman which alone exists here 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
November 20, 2013


Anukramaanika

Vedanta Darshanam ..................................................................................................................................... 1
Upanishad Vivaranam ................................................................................................................................... 5
Gitaamritham .............................................................................................................................................. 14
Prakarana Prakaashah................................................................................................................................. 25
Madhuraamritham ...................................................................................................................................... 35
Praadeshikam - I .......................................................................................................................................... 45
Praadeshikam - II ......................................................................................................................................... 56
Mithyaa Samkshepa .................................................................................................................................... 59
Acharyasmrithi ............................................................................................................................................ 68
Vedanta Kathaa ........................................................................................................................................... 77
Vedanta Pariksha ........................................................................................................................................ 81
Anukramaanika Nirdesham ........................................................................................................................ 84


Upanishad Vivaranam

Mundaka Upanishad 1.2.4 - 1.2.7
Tll Tll P+l =4l
B l |(6l 4l B B4Tl
FT ||q+l |4H6l ( 4l
l4Pl+l |6 B8 |=l-+v+
kl karl ca manojav ca
sulohit y ca sudhmravar|
sphuligin vivaruc ca dev
lelyamn iti sapta jihv||4||

96 9 46 Hl=Pl+ 9 4lTl
l64l Gl((l4+
6 +4-t4 6l- B 4 F4 7P4l 4
( 4l+l 9|6 Tl 5|4lB-+-+
eteu yacarate bhrjamneu yathkla
chutayo hydadyan|
ta nayantyet sryasya ramayo yatra
devn patireko'dhivsa||5||

9G (l|6 6Pl64- B 4 B-
B 4 F4 |7P|4 =Pl+ 4(|-6
|94l 4lP|4(-t4l 5 4-t4
99 4- 9 '4- B T 6l Ol T-+\+
ehyehti tamhutaya suvarcasa
sryasya ramibhiryajamna vahanti|
priy vcamabhivadantyo'rcayantya
ea va puya sukto brahmaloka||6||


-4l G 6 H7l 4-9l
H7l(Hl 1P4 4 9 TP
96 4l 4 5|+-(|-6 P 7l
=lP t4 6 9 + 4l|9 4|-6++
plav hyete adh yajarp
adaokthamavara yeu karma|
etacchreyo ye'bhinandanti mh
jarmtyu te punarevpi yanti||7||

4. Kali (the Black), Karali (the Terrific), Manojava (the Swift as thought), Sulohita (the Very
red), Sudhumravarna (of the colour of bright smoke; purple), Splulingini (the Scintillating)
and the luminous Visvaruchi (the Allgleaming, all formed)these seven, flickering
about, form the seven tongues of the fire.

5. A man who performs the sacrifices when these flames are shining and offers oblations at
the right time, is carried by these oblations on the rays of the sun to where dwells the sole
sovereign of the gods.

6. The luminous oblations say to the sacrifiers: Come hither! Come hither! And lead him on
the rays of the sun, worshipping him all the while and greeting him with the pleasant words:
This is the holy heaven of Brahma, earned by your good deeds.

7. But frail indeed are those rafts of sacrifices, conducted by eighteen persons, upon whom
rests the inferior work; therefore they are destructible. Fools who rejoice in them as the
Highest Good fall victims again and again to old age and death.

Actions inevitable
The Lord says in the 3
rd
chapter of Gita that actions are inevitable. This means that each
and every person in the world is forced to perform actions at all times whether one likes
or not, one has to keep performing actions. This is similar to our breathing breath goes on
whether we know or not, like or not; similarly actions also go on. Then what controls our
actions? Actions are controlled by our vasanas or latent tendencies. These latent tendencies
are built or strengthened by actions performed in the past. When we perform an action, it

leaves a taint in the mind. As a result we will want to perform the same action again and
again. More and more performance of the same action will leave a strong impression which
is called vasana. Since we have gone through millions of births in the past therefore we
have many vasanas inside us. These vasanas make us perform actions whether we like it or
not. The Lord therefore says that everybody performs actions as controlled by their nature
and in a helpless manner (they cannot but keep performing actions).

If we have a thief who has been stealing for 10 years, then irrespective of where he is he
will still keep on stealing. Even if he is put in an ashram he will start stealing from there. If
he is put inside a cave or amongst adivasis, still he will steal (something or the other he will
keep stealing because that is his habit and it is tough to get rid of habits).

Though we cannot control our actions we can definitely control what actions we have to
perform. This is what differentiates humans from other beings. A dog can only bark; a cat
can only meow; though all these beings can perform some or the other action they cannot
fully control as to what they want to do and what they dont want to do. But this isnt the
case with human beings. Human beings have the capability to control their own actions.
Though a son might be born of a thief, he can still become a police man because he controls
his own actions (he can control). But majority of people dont look at this aspect of
controlling of actions instead they let themselves be controlled by actions performed as a
result of their vasanas.

Thus when it is said to people to learn Vedanta, the answer is that they cannot just learn
Vedanta. It is very tough and they have lot of responsibilities in the world; therefore
learning is impossible for them (or beyond their limits). This is the answer for any question
related to spirituality as well. This is because they behave like animals they are controlled
by their actions and therefore helplessly perform actions based on their vasanas. Instead of
trying to overcome their vasanas and start performing good actions, they just lead their life
in the way their actions take them. They are similar to those who have fallen into a flowing
water but dont struggle at all to come out of it because they are just lead by the water (and
dont have any strength and courage to overpower the current).

But such people also forget that when they let actions control their lives, then they will be
lead to more and more actions. These actions eventually will lead them to sorrow alone as
they cannot give anything permanent. Whatever we achieve through actions is temporary

and therefore happiness achieved as a result of actions also is temporary. That which is
temporary is seed of sorrow because it vanishes after a period of time (that which eternally
stays alone is blissful and all other happiness will just eventually lead to sorrow). Being lead
to sorrow as a result of actions will not stop with one birth but it will continue for births and
births. It is this way that we have been going through many births of sorrow alone. A wise
person therefore will not let himself be controlled by actions but will try to overcome actions
through knowledge and thereby will be able to put an end to sorrows.

Actions with restrictions
In order to get rid of the bondage of action we need to understand the limitations of actions.
There are many limitations with respect to any action. Any and every action has specific set
of rules that has to be followed for the action to be completed properly and successfully. For
example driving a car has to be done in the proper way. We have to sit properly and
position our legs properly. Our hands should be on the steering. Our backs should be well
supported. Our eyes should be on the road. Our mind should be on driving and not on
anything else. If we follow all these rules or limitations then we will be able to perform the
action successfully. But if we dont follow even one rule, chances are huge that we will end
up in an accident and we might even die. Even if we dont die, we will be caught by the
traffic police and we will definitely be in one or the other trouble.

Rules with respect to actions applies to all actions not just one action. The simple actions
of brushing our teeth or drinking coffee also has its rules which if not followed will lead to
disastrous results for us.

Though such rules make it tough for actions to be performed, we can still perform them in
the best possible way as long as we are able to remain focused on the action. Any slight
distraction also will cause harm to the action. If there is any harm to the action (or the way
the action is performed) then we will not reap the proper fruit (expected result). Since all
actions are performed for one or the other fruit (result) therefore we should ensure that all
rules are properly followed while performing an action.

Yajnas rituals in the Vedas
There are different rituals mentioned in the Vedas that are to be performed by a person in
his life. Some are to be performed regularly whereas others are to be performed as a result
of some incident in life. Yet others are performed in order to get some or the other fruit in

life. For example in order to get a child we have to perform a particular yajna, in order to go
to swarga or heaven we need to perform another type of yajna. All these ritualistic actions
have their rules well set (like actions of the world).

But when it comes to results of actions, vaidika karmas are more stricter than actions of the
world. If we dont follow a rule while driving a car, we may be punished with a fine. But if
we dont perform a particular yajna in the right way then the results will be contrary. We
will not only not get what we desired, we will be causing ourselves harm as well. Therefore
anybody who is indulging in yajnas should be very careful with respect to performing them.
Reading the above some may opine that we shouldnt perform yajnas at all because it is
very tough and filled with so many rules. But then that is the case with many things in life
just because something is tough or filled with rules, we dont stop doing it or seeking it. For
example it is very tough to get into IIT but still people strive to get into IIT. It is very tough
to give birth to a baby but still the parents strive to get a baby and work towards the same.
Similarly if we desire good fruits in life then we should perform yajnas ordained in the
scriptures.

Ordained actions if not performed will lead to sins. This is like a person not doing his job in
office. His job is to develop softwares but he doesnt do that. This means that he incurs sins
and therefore will be demoted; if still he doesnt perform his job, he will be fired and a
black-mark will be put on him (which will affect him in getting a job elsewhere also).
Therefore whatever is ordained on us should always be performed.

The actions of taking bath, doing sandhyavandana, prayers etc. are nitya or ordained
actions. These have to be performed regularly without any fail. There are also naimittika or
incidental actions that have to be performed based on some incidents in life (like a child is
born, naming of the child etc.). Both nitya and naimittika karma are to be performed
regularly by any person. If not performed, they will lead to sins.

The more sins a person accrues in life, the more sorrowful his life will be in the future. Many
people who currently suffer in life but ask as to why they are suffering should remember
that in the past they have performed sinful actions and therefore they are reaping the fruits
of the same. Keeping this in mind, we should strive to perform nitya-naimittika karma.


But nitya-naimittika also differs from person to person based on his guna therefore one
should approach a Guru in order to find out what are the regular activities that one needs to
perform and then perform them regularly (in order to avoid accrual of sins).

Even as a person who does his job doesnt get promoted (but only one who does more than
his job is promoted) similarly a person who does nitya-naimittika karma doesnt get merits;
but he just doesnt accrue sins. And through constantly performing nitya-naimittika karma
without any expectation of fruits, his mind will be purified. As a result he will be able to step
into the path of knowledge (which puts an end to all actions).

Knowledge puts an end to actions
Though it was said that not performing regular activities will lead to accrual of sins, there is
an exception. The exception is for a person who is treading the path of knowledge or the
path of moksha. Knowledge is the fire that burns actions (and its fruits) into ashes.
Therefore there is no rule whatsoever for a sadhaka (one who is seeking the sadhya of
moksha). For him, actions dont matter at all as he is focused on the goal of moksha (that
which is beyond action).

How does knowledge put an end to actions?
This can happen in two ways one is the way of knowledge and the other is the way of
devotion. An action is performed by a doer and the doer becomes the enjoyer who enjoys
the fruits of the actions. As long as doer is there, enjoyer also will be there. Wherever doer-
enjoyer is there, the bondage of actions will be there. Therefore there will be merits and
sins depending on the action being performed. Nobody can always keep accruing merits
alone both merits and sins will come and both have to be faced by an individual who is
performing actions. But if there is no doer, then there is no enjoyer at all and therefore
there is no action at all. The ways of knowledge and devotion get rid of the doer-enjoyer
and therefore puts an end to action itself.

Through the way of knowledge, a person realizes his very nature of Consciousness. This
Consciousness is untainted and unaffected by everything it is just the witness of the entire
world and the activities in the world. The doer-ship is that of the ego or the reflection of
Consciousness in the intellect. Realization that I am pure Consciousness and not the doer
ego will get rid of doer-ship and enjoyer-ship; thereby actions also will end. Though actions

will still be performed by the ego, the individual will be unaffected with whatever happens
with respect to actions and their fruits.

The way of knowledge isnt very easy for everybody as it requires constantly abiding in
knowledge (conviction is required). Therefore the way of devotion is easier for majority of
people. In this, a person offers all actions unto the Lord and performs it as a pooja unto the
Lord. The Lord is all-pervasive Consciousness that is the very essence or substratum of the
entire world. Since all actions are offered unto the Lord, there is no expectation of the fruits
of actions as well. Whatever are the fruits of actions, they are considered as the Lords
blessings. Irrespective of whether they are good or bad results, they are from the Lord and
therefore blissful alone. Thus there is neither doer-ship nor enjoyership and actions are put
to an end through this attitude of surrendering of all actions and fruits of actions unto the
Lord.

Through both of these ways, a person overcomes the bondage of action. And when actions
are put to end, then sorrows that are caused as a result of actions also end. Thereafter a
person will be able to rejoice in bliss in contemplation of the non-dual reality of Brahman (as
the Lord or ones very nature of Consciousness). Though actions will still be performed in
the world they will be considered as illusions in the Lord even as the dream world and its
actions are mere illusions in the dreamer. Even as the dreamer remains unaffected with all
actions in dream, similarly the sadhaka or a realized master will remain unaffected with all
actions in the world. This is the only way to eternal bliss or moksha. Actions cannot directly
lead to moksha but they can only help in purifying the mind. Thereafter we have to gain
knowledge in order to ever rejoice in bliss (putting an end to actions also requires
knowledge about the Lord or ones very nature of witness non-dual Consciousness).

Many also wrongly think that knowledge can be attained in many ways. Knowledge can be
attained through only one and one way from the scriptures. Though a Guru is essential for
majority of people to learn the scriptures, the ultimate source of knowledge is the scriptures
alone. Scriptures are without any author-ship and therefore without any faults. They also
have been tested and verified by great masters of the past. Therefore they alone are to be
followed in order to gain and implement knowledge in our day-to-day life. Though today
there are many interpretations and translations to scriptures we should strive to learn them
in the traditional way to ensure that we dont get deluded by some wrong interpretations.
Today everybody has their own explanation of the scriptures this is fine as long as the

essence of the scriptures as the non-dual reality of Brahman isnt compromised. But most of
the times, Brahman is not at all remembered and therefore such learning of scriptures is
futile and will only take us further away from the goal of moksha. Ardent sadhakas
therefore should learn the scriptures properly with emphasis on the non-dual reality of
Brahman.

The world is full of duality and therefore the only steady, constant and faultless entity is the
non-dual reality of Brahman. Though anything and everything can be proven and disproven,
the non-dual reality of Brahman cannot be disproven because it is our very nature of
Consciousness (and we cannot disprove ourselves). Therefore focus on this non-dual reality
of Brahman is essential while learning the scriptures. Through such knowledge from the
scriptures where focus is on the non-dual reality of Brhaman, we will be able to overcome
actions and thereby put an end to sorrows.

Fruits of actions temporary and sorrowful
But then what is the purpose of actions? Cant we get results like going to swarga or
brahmaloka etc.?
Yes, it is true that we can get lot of great results from actions. But the very fact that all
such results are temporary in nature should make us not seek any of them.

Today majority of people seek a job which is stable but at the same time is without any
bond (or a bare minimum bond is kept). And when they encounter a job that requires 2 or 3
years of bond then they are not ready to take the job. The reason they are not ready to
take the job because they know they will not be able to stay long in the job. They know that
the job isnt permanent and therefore giving a bond is not worth it. Similarly the fruits or
results of actions are temporary in nature. Therefore seeking them is not wise. Even though
we might attain swarga or brahmaloka, still we will have to come back to earth until we
realize our very nature of birthless-deathless Brahman. Until then we will go through the
cycle of birth and death over and over again. And in this cycle it is futile to expect fruits to
be eternal. He is definitely a fool who thinks that through actions he can attain eternal bliss
or anything that is eternal. All the results of actions whether they be simple ones or
complex vaidika ones are temporary alone. Any temporary result will lead to temporary
happiness alone. Temporary happiness is seed of sorrow. Therefore wise people will not
take resort to actions for eternal bliss.


This doesnt mean that we shouldnt perform any actions in the world as mentioned
earlier, it is impossible to remain in the world without performing actions. But we can
remain without getting affected by the action or the result of action. Such an attitude is to
be maintained while living in the world and performing actions. Then though we are
performing actions in the world we will be able to remain unaffected and blissful at all times.
It is this state of remaining unaffected and blissful that is termed in the scriptures as
moksha. There is no sorrow at all as the entire world is remembered as an illusion in the
non-dual reality of Brahman. There is only bliss in abiding in our very nature of blissful
Brahman.

Though this might seem to be very tough to implement or achieve in life it is possible
through practice and knowledge. Even as an actor portrays his role to perfection in the
world similarly we will also be able to perform our role in the world to perfection while
internally ever remaining unaffected and blissful (through the knowledge that only Brahman
exists here as the non-dual substratum of the illusory world).

May we all strive to remember at all times that actions will only lead to temporary fruits so
that we will gain knowledge of the scriptures and thereby through putting an end to actions
and sorrows we will be able to ever rejoice in bliss here and now itself.


Gitaamritham

Lakshanas of a true bhakta
We have been seeing the lakshanas or characteristics of a true bhakta as found in the 12
th

chapter of Gita (as explained by the Lord in the 12
th
chapter). Previously we saw that a true
bhakta is without any expectations. Expectations are there for one who hasnt yet attained
the ultimate goal of life of moksha. For one who is ever rejoicing in bliss in contemplation of
the non-dual reality of Lord there is only happiness or rejoicing. Therefore no expectations
from anything at all exists for such a bhakta. And even if expectations are there, from
whom can a bhakta expect other than the Lord? The bhakta knows that the entire world is
just an illusion of names and forms in the non-dual reality of Lord therefore the bhakta
seeks only from the Lord (and not from the world). Also even as a child expects anything
and everything from its mother only similarly a bhakta expects anything and everything
from the Lord alone (from nobody else at all).

As a result of being without any expectation the bhakta is pure internally and externally.
Externally it doesnt really matter because internally the bhakta is ever pure (purity is
without desires one without expectations is without desires). And as a result of being
without desires and impurities, the bhakta is able to do wonders. Whatever the bhakta
touches will be turned into success. When we expect something or the other then our mind
is tainted and therefore actions will not be performed in the right sense. Only a witness will
be able to decide as to what to do and how to do aptly. A witness is devoid of any
expectations a bhakta since is without any expectations is able to perform all actions to
perfection. We find companies in the world doing great things but great bhaktas perform
actions that are impossible by themselves (without any help from anybody at all). This is
because they are without expectations and therefore it is the Lord who is working through
them at all times. Whatever the Lord does is for the welfare of the entire world and
therefore it will be perfect. If it be argued that true bhaktas or the Lord will not be able to
perform perfectly in todays advanced world (which is advanced with respect to science and
technology) then the answer stares right at the face in the form of Sadguru Mata
Amritanandamayi, Sri Sri Ravishankar, Swami Tejomayananda etc. Though these masters
themselves wouldnt be well-learnt in technology still they do wonders with respect to
technology (whatever others are struggling to achieve). Taking a simple example, virtual
labs which is the hype of today has been offered as a separate product by Amrita
Vishwavidyapeetham since years now. Swami Iswarananda of Chinmaya Mission Los

Angeles has been giving discourses in LA for years which have been broadcasted live in the
internet. When various technology oriented organizations are struggling to achieve these,
great bhaktas of the Lord show us clearly that it can and is being implemented now itself
(through help from other devotees).

The power and might of all-knowing, all-powerful and all-pervasive Lord is beyond our
reach. If only we are able to surrender unto the Lord then we will find the Lord working
miracles through us. Any life of great masters like AMMA, Sri Ramakrishna Paramahamsa,
Ramana Maharshi etc. will show as to how they are able to do things which others can as
a result of the grace of the Lord.

Thus the Lord said that a true bhakta is a perfection-master and anything-everything that
comes out of such a bhakta will be perfect in one or the other way. But this doesnt mean
that such a bhakta is with partiality in the world he has no preferences whatsoever. He
always is a witness to everything in the world. This attitude of witness-hood can only be
compared with indifferent-attitude. When something happens to people we dont know and
we dont care for in the world, we are indifferent to them (and everything around them).
Witness-hood of a bhakta is similar to this attitude of indifference but the big difference is
that a bhakta will never ever get into likes and dislikes whereas one with the attitude of
difference will get into likes and dislikes eventually. When a person gets acquainted with
another person whom he doesnt care about (attitude of indifference) then eventually he will
get into either like or dislike. But a true bhakta is unaffected at all times and a mere witness
to all activities around him because he knows the entire world to be just an illusion of
names and forms in the non-dual reality of Lord (even as the dream world is just an illusion
in the dreamer).

A true bhakta renounces all the fruits of actions whether they be good or bad; absolutely all
actions are surrendered unto Ishwara and therefore he isnt affected by the result; he
considers all the results as blessings of the Lord. Even as whatever we get from the temple
is considered as prasada or blessing of the Lord, similarly all fruits of actions are considered
as blessings of the Lord. When we differentiate between fruits of actions we will get into
happiness and sorrow but when everything is considered the Lords blessings then we will
only rejoice in bliss at all times (there is nothing other than bliss that we can experience as
a result of surrendering all actions unto the Lord and considering all fruits as the Lords
blessings).

For one who is ever contemplating on the non-dual reality of Lord, there is no sorrow
whatsoever. He only ever rejoices in bliss in constant contemplation of the Lord as
pervading the entire world of names and forms. AMMA gives a beautiful short story to
illustrate this once the gopis were with Krishna and suddenly there was a thunder.
Suddenly all gopis got scared and frightened and clung on to the Lord. All fear vanished but
then the Lord started asking them a question. The Lord asked as to what they will do when
such situation of fear or sorrow is encountered. One gopi said that she will pray to the Lord
to give her strength. Another gopi said that she will surrender everything unto the Lord. Yet
another gopi said that she will try to seek out the Lord with full love and devotion. But
Radha was very silent. Then the Lord asked Radha as to what she would do. Radha replied
that she would think of the Lord. The Lord asked then what. Radha replied nothing, thats
it. The Lord wanted explanation and therefore Radha replied that if the blissful Lord is
remembered then all sorrows vanish. So what else is required other than just remembering
the Lord in the mind?

Though it might seem wrong that mere remembrance of the Lord in our mind will lead to
eternal bliss at all times, it is the truth alone. When we remember the non-dual reality of
Lord as pervading the entire world of names and forms, then all sorrows caused due to the
illusory world will end. Thereafter we will ever rejoice in bliss alone.

That such rejoicing in bliss is possible is shown through the lives of gopis and great masters
like Ramana Maharshi, Sri Ramakrishna Paramahamsa, AMMA and others show us that
rejoicing in bliss through mere contemplation of the Lord is definitely possible here and now
itself. Whatever is required is to just surrender unto the Lord with our mind and thereby
remember the Lord as pervading the entire world at all times. Then we will find all sorrows
vanishing and slowly bliss pervading our life (wherever we are, whatever we are doing we
will find ourselves ever rejoicing in bliss).

Ok it might be true that a bhakta ever rejoices in bliss but what about externally? Does he
react or respond to situations in the world? In the world we do face situations where we will
be over-joyous or angry or sad etc. So how does the bhakta react or respond to such
situations? If he does get affected by these situations then he will not be able to rejoice in
bliss and if he doesnt get affected by these then he isnt living in the world at all.


All the above questions are being answered beautifully by the Lord in the next sloka.
Basically we should remember that though we might perform actions in the external world
still we can remain unaffected internally in the mind. This is like an actor portraying his role
to perfection in the movie while ever abiding as the Self internally in his mind. Since an
actor is able to perform actions in this way for a movie, therefore we all can also perform it
in our day-to-day life. The key to such performance of action is practice; through constant
practice and remembering that through this way of performing actions we will get rid of all
sorrows and will ever rejoice in bliss we will be able to implement it in our day-to-day life
very easily (and thereby we will also achieve the goal of moksha here and now itself).

4l + !4|6 + |7 + Hl |6 + Tl= |6
H lH 9|t4ll |Pl-4- B P |94-+{+
yo na hyati na dvei na ocati na kkati|
ubhubhaparityg bhaktimnya sa me priya||17||

17. One who doesnt get over-joyous or angry or sad or with expectations, such a bhakta
who has renounced all good and bad (fruits of actions) he is very dear to me.

Emotions of the mind
The mind is a bundle of thoughts. Thoughts can be of different types but all are based on
some or the other object of the world. For example when we see a person in the world, the
mind creates a thought of the person. But merely having thoughts alone is not the function
of the mind. The mind also gets into emotions of different types. Emotions can be said to be
reactions of the mind to perception of the external world.

Though an ideal mind has to be one without any preferences (reactions to external world)
still it is very tough to get such a mind. An ideal mind is one which remembers the ultimate
truth that there is no duality at all present here and whatever is present is the non-dual
reality of Brahman or Lord (of the nature of Consciousness). But until a person attains such
an ideal mind, the mind considers duality (that is perceived) to be real. Considering duality
to be real leads to likes and dislikes.

There are three attitudes that a person can have with respect to the external world of
objects and people. These three attitudes are that of like, dislike and indifference. Though a

person can remain for some period of time with an indifferent attitude, he cannot remain
like that for a long period of time. Eventually the attitude of indifference also will lead to
either like or dislike. For example, we see somebody in our daily bus to office. We are not
acquainted with the person and therefore we are indifferent to the person. But after getting
acquainted with the person, we start mingling more and more with him. As a result, our
indifferent attitude towards the person changes to either like or dislike.

Thus we can say that when we consider the entire world of duality to be real, we will
develop likes and dislikes. These likes and dislikes are preferences that taint our mind.
Therefore we want some particular type of food, particular place to stay, particular set of
people around us etc. These likes and dislikes eventually get strengthened into attachments
and aversions. That which we are attached to will lead to sorrow when something happens
to it. Similarly when something good happens to that which we are averse to, we will
become sad. Thus we will get whirled between happiness and sorrow as a result of likes and
dislikes towards the entire world.

What is wrong in getting into emotions as our very nature is being emotional?
Emotions are extremes in nature - when we have love, we have hate; when we have
happiness, we have sorrow; when we have pleasure, we have pain. Even as a rubber band
that is stretched to extreme limit and then released often will eventually break, similarly a
mind which gets into extremes will eventually crack. Therefore emotional people are those
who undergo depression as a result of external situations. When a dear person dies, the
mind goes into depression. Though eventually the mind comes back to normalcy, the
depression leaves a taint in the mind - therefore when future situations that can lead to
depression is experienced, then again the mind will easily get into depression. A perfect
example of this is a person with love or marriage failure. Once one marriage fails, then
getting married again will not be good for the person because there are chances that this
marriage also will fail (as the perspective of marriage itself will be bad in the mind of the
person as a result of prior bad experience of marriage).

A sadhaka is one whose mind needs to focus on the non-dual reality of Lord at all times. In
order to get such a focused mind amidst all the problems faced in the world, it is essential
that the mind doesn't get depressed or doesn't get into emotions. Though not getting into
emotions isn't under control unless we gain knowledge and devotion, still maximum effort

should be put in order to ensure that the mind doesn't get into emotions (or doesn't get
affected by external situations, people etc.).

Overcoming emotions
Ultimately emotions can only be overcome when a person gains knowledge about the
temporary or illusory nature of the entire world and devotion towards the non-dual reality of
Lord (who is the substratum of the illusory world). We are sleeping and have a bad dream.
All of a sudden we wake up but then we aren't affected at all because we know that it was
just a dream. Similarly the knowledge of the world being illusory will make us remain
unaffected to the world (and its activities). The strength or conviction of this knowledge will
ensure that we are able to remain unaffected at all times irrespective of whatever happens
in the world. Through practice alone, such conviction will be gained. This knowledge is also
termed as vairagya or dispassion. Dispassion towards the external world is knowledge of the
world being temporary and sorrowful. Without dispassion it is impossible to control the
mind. But mere dispassion alone also will not help; we do need practice in order to ensure
that dispassion is implemented and conviction is gained as well.

Through practice and dispassion a person will be able to control his emotions. But such a
control doesn't necessarily mean that the mind is focused on the non-dual reality of Lord.
Even after gaining control or focus of the mind, it can be focused on the external world of
objects and people. There are stalwarts in all walks of life who have achieved focus on
something or the other but their focus isn't on the non-dual reality of Lord; instead it is on
the external world. Examples of such stalwarts are Sachin Tendulkar, Michael Schumacher
etc. These are people whose focus has not been on the entire world but just on some field
of the world. Thus though their mind is under control it is still not fully controlled because it
is concentrated on the external world.

Therefore a sadhaka needs to not just control the mind but focus it on the non-dual reality
of Lord. For this dispassion or knowledge that the entire world is illusory and sorrowful
should be strong (conviction should be gained). Thereafter, finding out that the temporary
world requires a changeless substratum which is the non-dual reality of Lord the mind will
start focusing on the Lord alone at all times. Such focus on the non-dual reality of Lord will
eventually take us beyond all emotions of the mind.


For one who remembers that the entire world of duality is just an illusion and the non-dual
reality of Lord alone is real, what emotions can do? Emotions can only overpower us when
we consider the world to be real. When the entire world is remembered as an illusion, no
emotions will taint the mind ever.

A true bhakta is one whose mind is ever focused on the non-dual reality of Lord and
therefore his mind is devoid of any emotions. Whatever happens in the world will be
considered as the Lord's will alone. As AMMA says, if something good happens then it will be
considered as the Lord's grace or blessing and if something bad happens then it will be
considered as the Lord's will; since everything is as a result of the blissful Lord alone,
therefore there is nothing other than bliss.

Neither joyous nor angry
We become joyful when something favorable has happened for us or for people/objects
around us. When something unfavorable has happened then we will become angry. But
since the non-dual reality of Lord alone exists here, therefore how can we get joyful or
angry? Where is there any scope for such emotion when the mind is filled in and out with
the Lord? When the entire world is known to be the non-dual reality of Lord where is there
any scope of any emotion whatsoever?

Just because the bhakta isn't joyful or angry doesn't mean that he is not blissful. He is ever
blissful in constant contemplation of the non-dual reality of Lord. Duality causes all emotions
and non-duality makes one go beyond all emotions. That happiness which is based on the
world is temporary as it is associated with its opposite of sorrow. But when we go beyond
the world, then we go beyond all dual notions and this is the blissful state (where one ever
rejoices in bliss).

Not sad
When we don't get what we want (or something unfavorable happens to us) then we
become either angry or sad. We become angry when we can show our emotion but when we
even cannot get angry then we become sad. For example we expected a promotion but we
weren't given a promotion. Therefore we want to get angry on our boss but we cannot;
therefore we become sad. Such sorrow also is not possible (not there) for a bhakta for he
knows that the entire world is just an illusion. He who is beyond all duality or dual notions

cannot be happy or sad; he just ever rejoices in bliss in the knowledge that the non-dual
reality of Lord alone exists here.

No expectations
Our very life in the world is based on one or the other expectation. It is expectation or
desire that makes us life - else we would just end our life (as there wouldn't be any goal in
life to achieve). But unfortunately we don't realize that the only purpose of living is to
achieve the ultimate goal of life of moksha (complete cessation of sorrow and ever rejoicing
in bliss). Forgetting this goal of moksha we consider ourselves as having or seeking other
goals of life. Since we have expectations or desires, we often become sad as a result of
them. Nobody, absolutely nobody, can get whatever he or she wants in the world. When we
look at avataras, we find that even they couldn't get what they want. The difference
between them and us is that we get affected by our expectations whereas though they
appear to have expectations their expectations are for the welfare of the world, along with
the knowledge that the entire world is just an illusion. Therefore irrespective of whether
expectations are met or not, they remain unaffected at all times.

But when we consider the world to be real and haven't realize our very nature of non-dual
blissful Lord, we will expect one or the other thing. This or these expectations will lead us
into sorrow alone eventually. All the emotions of the mind are as a result of expectations.
When expectations are met we are happy; when they aren't met then either we become
angry or we become sad. Therefore expectations or desires have to be renounced by a
sadhaka in order to become a true bhakta.

A true bhakta is one who is ever focused on the non-dual reality of Lord. He knows that the
Lord alone exists here as the very substratum of the entire world. He ever rejoices in bliss
(while considering all sorrows of the world to be just like sorrows in dream or in a drama).
One who is ever blissful is without any expectation or desire (as all expectations and desires
ultimately are for rejoicing in bliss alone). The Lord therefore says that a true bhakta is
without any expectation or desire and any emotions whatsoever.

But does such a true bhakta perform actions or not?
As the Lord says in the third chapter, not even for a moment a person can remain in the
world without performing actions. Everybody perform actions based on their latent

tendencies and being helpless. This applies to true bhaktas as well. Great bhaktas like
Narada, gopis etc. were also constantly performing actions in the world.

But then do bhaktas get affected by actions being performed?
Definitely no. Irrespective of whatever happened as a result of actions, they ever remained
unaffected and blissful.

How is it possible to perform actions and still remain unaffected by the results of actions?
Through renunciation of the action and its fruits.

True bhakta - renouncing the fruits of all actions
When we perform actions, we reap the fruits of them. The fruits are either good (favorable)
or bad (unfavorable). Generally we get affected by the nature of the fruit of actions. If the
fruits are favorable then we become happy and if they are unfavorable then we become sad.
But a true bhakta knows that the entire world is just an illusion in the non-dual reality of
Lord. Even as a person who is acting in a movie will not be affected by the actions or the
fruits of actions in the movie, similarly a true bhakta will not be affected by actions or the
fruit of actions in the world. Even as a person who has woken up from dream is unaffected
by anything and everything in the dream, similarly a true bhakta is unaffected by anything
and everything in the world.

Irrespective of whether fruits are good or bad, he just renounces them. All actions and their
fruits are renounced through offering them unto Ishwara. Though actions can be classified
or categorized into good and bad, when we love somebody then all actions for the person is
good (though it might be classified as bad). For example though stealing is bad for us, still
we will consider it good and do it if it is essential in order for our beloved to live. When we
develop love or devotion for Ishwara then it doesn't matter whether the action or fruit is
good or bad. Everything becomes a token of love or offering unto the Lord.

The attitude of offering all actions unto the Lord and considering the results of actions to be
Ishwara's blessing is the way to overcome the bondage of actions and fruits. A true bhakta
performs all actions as pooja or offering unto the Lord. Since actions are offered unto the
Lord therefore the results of actions are the Lord's prasaada or blessing. What can such
blessing give us other than bliss? Therefore with this attitude we will be able to ever rejoice

in bliss irrespective of what is the action performed or what is the result experienced (or
achieved).

When we look at different bhaktas of the past we find that they all were from different walks
of life, living in different places, performing different actions etc. But the only similarity
between all of them was that they ever rejoiced in bliss. On one side we have the married
gopis who were bhaktas of the Lord (and ever rejoiced in bliss) whereas on the other side
we have the parivrajakaNarada. On one side we have ShukaBrahmarshi whereas on the
other side we have Janaka, the King. On one side we have the chakravartiArjuna whereas
on the other side we have Uddhava. Thus we find clearly that it doesn't matter what actions
we are performing or how we are living our life; what matters is whether we are able to
offer all actions unto the Lord. With this attitude of nishkaama karma and devotion or
bhakta towards the Lord along with knowledge of the Lord's nature of all-pervasive blissful
Consciousness, we will be able to become true bhaktas and thereby we will ever rejoice in
bliss.

Lord's favorite bhakta
In today's world just going to the temple is considered as bhakti. There are many people
staying in ashrams with realized masters like AMMA and they consider themselves to be
bhaktas when there is no true bhakti at all in them. Many people have questioned as to why
true bhaktas are facing so many problems in life - this question itself is wrong because
there is no problem or sorrow for true bhaktas who know only the Lord and therefore ever
rejoice in bliss (in contemplation of the Lord). And those who are considered as bhaktas
aren't bhaktas. They are just people in the world who have just started in the path of bhakti
and wrongly consider themselves to be bhaktas.

Bhakti isn't part-time wherein we seek the Lord for a short period of time for something or
the other in life. Instead it is remembrance of the Lord at all times in our mind. Such
remembrance of the Lord at all times alone will lead us to the ultimate goal of life as
moksha or bliss. Bliss or moksha is only possible through attaining or realizing the non-dual
reality of Lord (who is the substratum of the illusory world and the Consciousness that
pulsates inside as I-exist, I-exist at all times).


As the Lord says, true bhaktas who are beyond all emotions and have renounced all the
fruits of actions alone are dear to him. Such bhaktas alone are able to merge unto the Lord
(or realize the Lord). They alone will be able to overcome all sorrows and rejoice in bliss.

Since the ultimate goal of life is to get rid of sorrows completely and ever rejoice in bliss,
therefore we should all strive to achieve this through becoming true bhaktas of the Lord.
This doesn't require any change in the external world or our actions or life in the world. It
just requires change in the perspective of our mind. Our mind, rather than focusing on the
emotions with respect to the world, should go beyond all such emotions and focus on the
non-dual reality of Lord (emotion of devotion towards the Lord has to be cultivated). This
along with knowledge in the intellect of the illusory nature of the world and blissful nature of
the Lord will very soon make us true bhaktas (rather than being normal human beings of
the world).

Being true bhaktas we will just remain unaffected at all times in the mind, though we will
still be performing activities in the world like any other worldly person. Unlike a worldly
person who gets affected by actions and results of actions of the world we will be able to
remain unaffected and blissful at all times. Unlike a worldly person who constantly gets
deluded into the various emotions of the world we will ever rejoice in bliss by going beyond
all emotions (and having the only emotion of devotion towards the Lord who is remembered
as the very substratum of the entire world of names and forms).

Though it might appear very tough to become a true bhakta, it is very easy indeed as
nothing changes from the external world perspective. Just remembering the Lord in the
mind and the intellect, we will be able to remain unaffected and blissful at all times
(therefore being one with the Lord). We like those who are similar to us. Similarly the Lord
likes those who are one with the Lord (true bhaktas). Such people alone will be blessed with
bliss of the Lord.

May we all strive to go beyond all emotions through offering of actions, renunciation of
fruits of actions and being without expectation so that through becoming a true bhakta we
will be able to get rid of all sorrows and will be able to ever rejoice in bliss here and now
itself.


Prakarana Prakaashah

Panchadashi MahavakyaVivekaPrakarana
Recap
Previously we saw a brief of Panchadashi. We also saw that knowledge of the scriptures is
the only way to moksha (complete cessation of sorrow and ever rejoicing in bliss). Since
scriptures are vast therefore it is tough to master them. For this, acharyas of the past have
chosen some sentences that denote the summary of the entire scriptures; this means that if
we learn these sentences, then it is as good as we learning the entire scriptures. Such
vakyas are called mahavakyas or great sentences. Learning, understanding and
contemplation of mahavakyas will ensure that we progress and attain the goal of moksha
very quickly itself.

As we saw, for each Veda there is a mahavakya. Thus we have four mahavakyas (one for
one Veda). And these mahavakyas are the subject-matter of mahavakyavivekaprakarana of
Panchadashi (the fifth chapter of Panchadashi).

We have seen that Panchadashi is a voluminous work split into fifteen chapters. Among the
chapters, the shortest one is this chapter which consists of just 8 slokas (2 for each
mahavakya). Though Vidyaranya explains the mahavakyas in very simple terms, yet it is
deep and profound. Sadhakas who wish to attain moksha quickly should learn these 8
slokas thoroughly and contemplate on them over and over again. Through such
contemplation they will gain conviction on the truth propounded in the mahavakyas.
Thereby through abiding in knowledge, they will very soon attain moksha (the ultimate goal
of life); thus their very life will be fulfilled.

Essence of Mahavakyas (and scriptures)
The world that we currently perceive is filled with duality or differences of all sorts. Each and
everything in the world is different from another thing. Also anything and everything that is
part of the world is subject to change (hence the saying that change is the only changeless
thing in the entire world). The entire world constantly undergoes changes. That which is
subject to changes is also subject to birth and death. Such an entity initially takes birth,
then undergoes changes and eventually dies. Birth and death is with respect to existence in
the world. The world by itself is subject to birth and death - what we call as sristi or creation
and pralaya or destruction.

So what is wrong with that which is subject to birth and death?
That which is subject to birth and death is just an illusion in its substratum. As Yoga
Vasishta says, that which isn't there in the beginning (before its birth) and in the end (after
its death) only appears to exist in the middle (in between). Such an entity is called an
illusion. There are many examples of illusions in the world - snake seen in rope, water in
desert and dream are often-quoted examples. Taking the example of dream, before dream
only the dreamer existed. During dream, an entire world appears to be existing but it
vanishes after the dreamer wakes up from the dream. Thus before dream and after dream,
the dream world doesn't exist at all. Therefore it is accepted that dream is just an illusion in
the dreamer. Such an illusion can only lead to sorrow in the long run. Though while
dreaming we might seem to be experiencing happiness (as a result of pleasures in the
dream) still after waking up, the happiness vanishes. Such happiness which is short-lived
and vanishes after a period of time is sorrowful alone.

Taking the example of water in desert, when we see water in desert we run behind it in
order to quench our thirst. But after running for a while we realize that there is no water.
When no water is found we become sad. Though initially upon seeing water we become
happy, eventually when we dont get water we become sad. Therefore running after or
behind such illusions will only lead to sorrow eventually. Therefore the Lord says in Gita that
wise people dont take resort to pleasures of the external world (for they have a beginning
and an end and therefore are seeds of sorrow alone).

The external world that we currently perceive is like the dream world. It is constantly
changing and appears to be very real when we experience it currently. But like dream, after
we wake up from this long dream of waking world we will realize that it doesnt exist at all
and is just an illusion alone.

How do we know the external world is an illusion?
Like any illusion, the external world is constantly changing and leads to sorrow alone.
Though initially we might experience happiness from the world, it is so short-lived that it is
seed of sorrow alone. Taking an example, when we buy a car we think that the car will give
us happiness. But the happiness we get from the car is very short-lived. It is momentary
alone. As Patanjali says, before getting a car we have to go through a lot of struggle to get
it; while having the car, we will worry as the car is changing; and after the car is lost, we wil
brood over the loss of the car (and the past will be remembered when the car was there

this remembrance of the past itself will lead us to sorrow alone). Thus at all times before,
during and after the time of the car we experience only sorrow from the car. Similar is the
case with all objects of the world. Anything and everything in the world though appears to
give us happiness, only gives us sorrow in the long run. Therefore wise people will not take
resort to pleasures of the world.

Though it is very easy to learn about the temporary-sorrowful nature of the world, it is very
tough indeed to implement this knowledge in our day-to-day life. While experiencing the
world (living and performing activities in the world) we should always remember that the
world is just an illusion (and therefore will eventually lead to sorrow alone). Through
practice and conviction about the world being an illusion (and sorrowful) alone we will be
able to remember this at all times.

Though knowledge of the world being temporary and sorrowful doesnt change anything in
the external world still it changes our perspective of the world. This change of perspective
itself leads us to removal of sorrow. When we are going to drive outside, we hear of news
that the condition of the roads is bad. This knowledge about the conditions of the road is
enough for us to not get sad if some accident happens. We expect accidents and therefore
would be alert or cautious while driving even after being alert, if some accident happens
we knew that chances of the same was there. Therefore we will not be sad. Similar is the
case with knowledge of the external world being illusory. This knowledge is enough for us to
not become sad as a result of the external world. We know that it is an illusion and
therefore we cannot totally depend on it. As a result, if something goes wrong in the world
we will not be sad (as we expected something or the other to go wrong at some or the other
time).

But this is just only half of the sadhana we have to practice in order to attain the goal of
moksha. Moksha isnt mere cessation of sorrow but it is also rejoicing in bliss. Knowing the
world to be temporary-illusory-sorrowful will only put an end to sorrows; it will not make us
rejoice in bliss. In order to rejoice in bliss we should analyze the substratum of the world.

Anything that is changing requires a changeless substratum even as a variable requires a
changeless constant for its existence at all times. Therefore the world that is constantly
changing requires a changeless substratum. This substratum is that from which the world
has come, that in which the world exists and that unto which the world merges after its

destruction; this is like the dream world is in the substratum of the dreamer from whom it
has come, in whom it exists and unto whom it merges after its destruction. The substratum
of the world is termed in scriptures as Brahman and variously called as Atman,
Paramatman, Bhagavan, Ishwara etc. It exists at all times, is ever luminous and is blissful
therefore it is of the nature of Existence, Consciousness and Bliss.

Knowledge of the world being illusory will put an end to sorrows and knowledge of the
substratum of world as Brahman will lead to eternal bliss (as Brahman is blissful in nature).

But how can we know Brahman?
Knowledge of Brahman which is beyond the world isnt possible through any means or ways
of the world. But it is only possible through the scriptures which are without any author
(and are the very breath of Brahmaa). Realized masters stand as living testimony of the
scriptures but their words are also resonances of the scriptures alone. And through
scriptural knowledge only, not through any other means, we can know Brahman and
therefore attain the ultimate goal of life as moksha.

But how do we know Brahman?
Any knowledge still exists with the differentiation of the knower and the known. But this
isnt the case with Brahman. Brahman is ones own very nature of Consciousness that
which pulsates inside as I-exist, I-exist at all times. Knowledge of Consciousness (as our
very nature) is knowledge of Brahman. And this knowledge doesnt leave behind any
differentiation because it makes us realize our very nature (than what we currently think
ourselves to be one with the body, people around etc.). Therefore the scriptures say that
one who knows Brahman verily becomes Brahman (he realizes his very nature of Brahman).

The essence of the scriptures thus is that the world is just an illusion, its substratum of
Brahman alone is real and Brahman is our very nature of Consciousness (that which
pulsates at all times as I-exist, I-exist). Put in Sankaras words, brahma
satyamjaganmithyaajeevobrahmaivanaaparah Brahman is real, the world is an illusion
and the jeeva (or individual Consciousness) is one with Brahman, not different from it.
Knowledge of this essence of the scriptures alone will lead us to the ultimate goal of
moksha.


Though we may learn the entire scriptures, if we arent aware of this essence of the
scriptures then all such knowledge will be futile and will only serve to boost the ego (we will
not be able to attain eternal bliss). In order to avoid misunderstanding of the scriptures as
well, we have mahavakyas that very clearly talk about our very nature of Consciousness
being one with Brahman.

The individual who appears to be limited now is essentially Consciousness alone. And
Ishwara who is controlling the entire world is essentially Consciousness or Brahman alone.
The differences between jeeva and Ishwara is only with respect to the external world. Jeeva
is bound in the world whereas Ishwara controls the world. Since the world itself is just an
illusion therefore both jeeva and Ishwaraare essentially one Brahman alone. Through this
knowledge of oneself being Brahman, all sorrows will end and we will be able to ever rejoice
in bliss (irrespective of where we are or what we are doing in the world).

Rig Veda Aitareya Upanishad LakshanaVakya
As we saw, there are four mahavakyas one for each Veda. The first mahavakya is from the
Aitareya Upanishad of the Rig Veda. This vakya is the lakshanavakya that which gives the
characteristics of Brahman. This can be said to be the first vakya as we need to know the
characteristics of Brahman while starting towards knowledge and realization of Brahman.

Before we start learning engineering, we need to know what is engineering and what are its
characteristics. Similarly it is important to know the characteristics of Brahman before
starting in the path of moksha.

Here characteristics is just the nature of Brahman because Brahman is the subject of all
objects and beyond the entire world. Therefore knowing Brahman is not possible as an
object but only as ones very nature. This means that Brahman isnt objectified by the sense
organs or the mind; therefore we cannot really define Brahman like any other entity of the
world. Instead Brahmans nature is being pointed out through the lakshanavakya.

Definition of anything means that it is define-able, becomes an object and has qualities. All
these would make it part of the world and temporary in nature. But Brahman, as we have
seen, is the very substratum of the world and therefore beyond the world. It is impossible to
define Brahman and the moment we define Brahman, whatever we are trying to define
becomes different from Brahman. This argument is overcome because the lakshanavakya

just gives the nature of Brahman. Pointing out Brahman as the subject of all objects doesnt
make it an object; at the same time Brahman is pointed out as well therefore all
objections are overcome.

The lakshanavakya is Prajnanam Brahman or Consciousness is Brahman. As we can see,
Brahman is defined as Consciousness, that which is the light of all lights (and the basis of
the entire world itself).

Aitareya Upanishad says that the entire world is perceived through the eyes of
Consciousness alone. Without Consciousness the entire world cannot exist (absolutely
nothing can exist without Consciousness if I am not Conscious, then what does exist?
Nothing at all will exist. Of course it is a hypothetical argument, as there is no time at all
when Consciousness doesnt exist). But we saw earlier that the world is just an illusion in
the substratum of Brahman. This means that Brahman is the basis of the entire world. So
we have now Brahman as the basis of the entire world and Consciousness as well as the
basis of the entire world. Since Brahman is non-dual or one without a second, therefore the
conclusion is that Consciousness is Brahman (both arent different but one alone).

This Consciousness or Brahman is our very nature because in the deep sleep state, we
experience ourselves as pure bliss alone. And when the world springs up (either the gross or
the subtle world) then we do experience it; without ourselves, the world cannot exist at all
and therefore I am Consciousness/Brahman is proven (this is the essence of the
mahavakyas and the scriptures as well).

Any vakya is explained through the meanings of its words and the link between the words.
This is exactly what Vidyaranya does in this chapter (in the two slokas for a mahavakya).

First two slokas
In the first slokaVidyaranya explains the word of Prajnanam (defining the word). And in the
first half of the second sloka, the word of Brahma is explained (with respect to the first word
of Prajnanam). Lastly in the second half of the second sloka, the two words of Prajnanam
and Brahma are linked together (as to what brings those two words together or what is the
meaning of putting those two words together in the mahavakya).


As always, though the words of Vidyaranya appear very simple they are deep concepts
which have to learnt, reflected and contemplated thoroughly in our mind in order to make
them sink deep into our hearts. Through such sinking we will be able to abide in the truth of
the mahavakya and attain the goal of moksha very soon itself.

4 + 6 H Tl 6l( |=|6 -4lTl |6
F4lF4l |4=l+l|6 6t9l+P (l|6P +{+
yenekate otda jighrati vykaroti ca|
svdvasvdu vijnti tatprajnamudritam||1||
1. Through that which we listen, taste, smell, experience good taste and bad taste etc. that is
called as Prajnaanam or Consciousness (the basis of all experiences).

Prajnanam basis of all perception
The external world is the experience spectrum for us. With respect to the world, in order to
enjoy the pleasures of the world, we have two set of sense organs. One is the organs of
perception and second is the organs of action. Perception means knowledge of objects of
the world whereas action means attaining of objects. These organs work for the mind which
takes the inputs from these and thereby processes it appropriately. For example the organ
of sight sees something coming towards us. This is fed back to the mind which grasps it and
identifies it as a lion which is dangerous. Thereby the mind gives instructions to the organs
of action to run away from the particular place, which they aptly do.

The five organs of perception are that of sound, touch, sight, taste and smell. We call them
as ears, skin, eyes, tongue and nose. But these arent exactly responsible for perception as
these are just openings in the body through which the organs work. Sense organs are subtle
in nature and therefore cannot be grasped like external gross objects (or the body). All
these organs work properly in a body (for most of the people). Without their working, any
perception is impossible. Even gaining of knowledge is not possible unless these organs are
active (unless we can see-read or hear we will not be able to learn the scriptures as well).

But do these organs work themselves? Or is there any power behind them?
It can be said that the mind is what makes these organs work but mind is nothing more
than a manager of employees; the mind isnt the power behind these organs working.
Though without the minds presence, these organs will not function still it doesnt mean that

mind is the power behind these organs. It is something beyond the mind that gives power
of perception to these organs.

This power that is behind the sense organs is called Consciousness or Prajnanam. It is, as
Vidyaranya says, that which makes us see, hear, smell, taste and touch. All these are not
possible without this power of Consciousness. Understanding this is very simple because
without the power of Consciousness absolutely nothing is possible no perception or action
is possible without Consciousness.
Therefore Consciousness is that which is behind all perception (of sense organs). Since
perception is what makes the entire world appear or exist therefore it is clear that
Consciousness is the very basis of the entire world. If the power of Consciousness is there,
then the entire world exists; if Consciousness isnt there, then the world just ceases to exist.

Now Consciousness is generally split into two of Original and Reflected. Original
Consciousness is Brahman and therefore beyond all associations (being partless in nature).
Everything starting from the mind to the sense organs are insentient in nature (they cannot
exist of their own). Therefore they need the power or light of Consciousness in order for
them to be exist or be as if sentient. For example now the mind is thinking and the eyes are
seeing. This means they are sentient-like unlike a rock which cannot illumine itself or others
(it cannot experience its own existence or existence of others). This is possible only if
Consciousness is there in the sense organs or the mind. But as we said Consciousness is
partless and therefore cannot have any association with anything. Therefore Vedanta says
that Consciousness gets reflected in the intellect. Thereby it imparts sentience to the
intellect. The Consciousness reflected in the intellect is called Reflected Consciousness or
jeeva. It is essentially one with Original Consciousness but appears different as a result of
the intellect (which in itself is just an illusion alone). Even as Sun gets reflected in water
kept in pots, similarly Consciousness gets reflected in the intellect. The water in pots which
has reflection of sun appears to have heat (and gets some heat as well) similarly intellect
appears sentient as a result of Consciousness getting reflected in it.

The intellect and the mind are part of the antahkarana or inner equipments; therefore they
all appear sentient as a result of reflected consciousness. It should be remembered that
mere reflection alone isnt enough for intellect to be sentient-like; Consciousnesss presence
is required. This means that at all times Consciousness being there is what makes intellect

and everything else sentient. The intellect, the mind and the sense organs act as a result of
Consciousness falling upon them or falling through them to the external world.

Even as a light source is emitted from a bulb and falls upon an object, similarly
Consciousness gets emitted from the mind/sense organs and falls upon external objects
thereby making them existent. It cannot be argued that without light falling upon an object
also an object exists, similarly though Consciousness falls or not upon an object of the
world, the object always exists; as existence is only through light of Consciousness falling
upon it. Else we would have to say that there is anything and everything in just a particular
place in the world (because we cannot prove that it doesnt exist). It is like saying that we
dont see the absence of a pot therefore pot should be there. Pot is there only when light
falls upon it. Similarly the entire world doesnt exist until the light of Consciousness falls
upon it. And the light of Consciousness makes us perceive the entire world.

Even if it is accepted that without Consciousness falling upon the world, the world does
exist; it doesnt make the world eternal in nature because it is constantly changing and this
constantly changing nature is experienced by each and every person at all times. As
discussed earlier, that which is changing is an illusion alone. Even if we dont accept the
word of illusion we will have to accept that it doesnt eternally exist because it is subject to
birth and death (like the body which is changing and therefore will cease to exist after a
period of time which means that it isnt eternal). Therefore such a world has to depend on
something else which is eternal (any changes can only happen in a changeless substratum).
This substratum is that of Consciousness and therefore Consciousness is the very basis of
the entire world (even as the dreamer is the very basis of the entire dream world).

As Prof. Balakrishnan Nair often says, quoting from Bhagavatham, through the anvaya-
vyatirekayukti we will be able to conclude that the entire world exists as a result of
Consciousness alone. Anvayayukti is logic of co-existence and vyatireka is that of co-
absence. When we have two entities of A and B, then in order to find out which is the
independent and dependent entity we use the anvaya-vyatirekayukti. Anvayayukti is if A
exists, then B exists. Vyatirekayukti is if A doesnt exist, then B doesnt exist. This shows
that A is the independent entity and B depends on A for its very existence. Similarly
applying it to Consciousness and the world if Consciousness exists, then the world exists
and if Consciousness doesnt exist, then the world doesnt exist. Therefore Consciousness is
the independent entity and the world depends on Consciousness for its very existence.

Therefore we will have to conclude that the world is dependent upon Consciousness for its
very existence this is irrespective of whether we consider the world to be temporary or an
illusion or unreal (irrespective of the terms used, the world is dependent upon
Consciousness for its very existence).

Through the first slokaVidyaranya tells us beautifully that Consciousness is the light behind
all existences. And it is therefore the very basis or substratum of the entire world. After
explaining the word of Prajnanam, Vidyaranya explains the word of Brahma and its oneness
with Prajnanam in the next sloka, which we will see in the next edition.

May we all strive to remember at all times that the very substratum of the entire world is
Consciousness that pulsates inside as I-exist, I-exist 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.


Madhuraamritham

Recap
Previously we saw as to how even the various saints and devatas havent been able to
praise the devotee of Hanuman appropriately. This is because a true bhakta is one with the
Lord; therefore a true bhakta is the Lord alone. The Lord is beyond both words and
thoughts. Therefore any way of praising or explanation about the Lord will be incomplete.
When this is the case, the same will be the case with bhaktas as well. Though we can
vaguely talk about bhaktas and their activities in the world, still all such explanations will
not truly explain them or their glory. Their glory definitely is beyond the limits of
explanation. The more we try to explain, the more we will fail or find that we arent able to
explain about the bhakta. AMMA gives the example of a salt doll going to measure the
ocean. It cannot and it will only merge unto the ocean (become one with the ocean).
Similarly a bhakta cannot really be explained but through analysis of a bhakta we will be
able to become ourselves a bhakta.

Though the Lord is unavailable to majority of people who are filled with ignorance (and
therefore perceive duality in the entire world) still he is known through his bhaktas who
tread the earth at all times. There will never be a time when bhaktas will not tread this
earth. Their very presence will motivate us as well to become true bhaktas. Who doesnt
want eternal bliss? As all are seeking this goal and this goal is already achieved by true
bhaktas therefore everybody will be motivated or inspired by true bhaktas to become true
bhaktas themselves and rejoice in bliss. Thus the very presence of true bhaktas is beneficial
to the entire world.

Even as fires effect cannot be explained through words but we have to put our hand on fire
and then alone experience it, similarly true bhaktas cannot be explained or praised
adequately; we can only try to follow their path and become true bhaktas. This the true way
of praising them adequately (making ourselves true bhaktas).

But the path to moksha or becoming a true bhakta is very tough indeed. We will face
obstacles of all sorts in this path. There will be external obstacles and internal obstacles.
Even with external obstacles we will have obstacles that appear as friends but are enemies
and we will also miss out on friends who appear as enemies. Therefore it is a tough path to
tread. Since every moment a fall down from the spiritual path also can happen (since the

external world is delusive in nature) therefore it is important to ever remain focused on the
Lord.

When focus on any particular science or entity of the external world itself is not possible
then how can we get focus on the non-dual reality of Lord? This is achieved through true
bhaktas of the Lord (they are always there to help us in one or the other way towards our
goal). Their very presence will be helpful to us they live as testimonies to the goal that we
are seeking. Through their presence and other help we will very easily be able to attain the
goal of moksha. This is what is mentioned in the next sloka.

6 P 79Tl B l4|( Tl-(l
lP |Pl4 l= 9( (l-(l+{\+
tuma upakra sugrvahi knh|
rma milya rja pada dnh||16||
16. You helped Sugriiva and making him meet Rama, helped him in getting back his kingdom.

Sugriva and his lost kingdom
As we all know the story, Sugriva and Bali were brothers but due to some incident they
became each others enemies. Bali sent away Sugriva from the kingdom and he started
ruling it himself. This is not something that is just found in the puranas but this happens in
the world today as well. Though brothers appear to live very happily and in harmony for a
period of time, after that they start fighting with each other in the name of one or the other
thing. The reason for this is that there isnt any pure love between both. How can we gain
pure love unless we are devoted to Ishwara? It is through love for Ishwara that we will be
able to develop love for the entire world. This is through seeing Ishwara as pervading the
entire world. When we see Ishwara in everything then we will love everything. This love is
pure in that there isnt any expectation of any sort. Normal love of the world is filled with
expectations when the expectations are not met, then the love vanishes (or ceases to
exist). For example a husband and wife love each other and marry. But there are
expectations from both of them. After a period of time when the expectation isnt met, then
they part ways and get divorced. This isnt true love because it vanishes after a period of
time. Though it is said that there is true love between a mother and her child, this isnt the
case today. Parents want their children to be the way they want them to be. Therefore when
the child grows up and goes against parents, then parents get angry over children and often

renounce children as well. This itself shows that the love of the mother isnt true to the
child.

The only two cases where we can find true love is that between a guru and a shishya; and
that between a bhakta and Ishwara. It is only these two loves that are without any
expectations of any sort. A guru loves the shishya and the shishya loves the Guru knowing
that the non-dual reality of Brahman or Ishwara alone exists here. Similarly a bhakta loves
Ishwara and Ishwara loves bhakta remembering that only the non-dual reality of Ishwara
exists as pervading the entire world. Such love never vanishes but is ever present. Such
love will directly lead to eternal bliss rather than causing sorrow as in the case of brothers
with worldly love or false love.

On one side we have brothers of Sugriva and Bali who have no true love and on the other
side we have Rama and Lakshmana who have true love (all brothers of Rama had true love
for Rama and therefore they were able to renounce everything for the sake of Rama).

True love is not there when or where there is duality. Since Bali got angry with Sugriva
therefore true love vanished (only the emotion of anger or aversion was present in Bali).
Therefore they both fought with each other and Bali was victorious because he had the boon
that anybody who comes face to face with him in war will be defeated by him as their half-
strength will come to him. Therefore even Ravana once got defeated by him. But of what
use is such powers against the non-dual reality of Lord? The Lord is beyond all rules and
therefore wherever adharma is on the rise, the Lord will be there to get rid of adharma; and
wherever dharma isnt protected as well, the Lord will be there to uphold dharma; lastly
wherever the Lords devotees are troubled, the Lord will be present there to help them
overcome their troubles and sorrows. The Lord, as mentioned in Bhagavatham, is a slave to
his devotees and therefore always be there to protect them thereby providing them with
eternal bliss at all times.

That the Lord is beyond all rules is found through the life of Hiranyakashipu. Hiranyakashipu
got a boon that he shouldnt be killed by a man or animal etc. He thought he was very
smart to fool the Lord. But the Lord was able to overcome all the conditions mentioned in
Hiranyakashipus boon and therefore was able to kill him. This the Lord did not for his own
benefit but for the protection of his devotee of Prahlada. The Lord is ever focused on
protection of his devotees. We find the Lord saying in Gita that his devotees will never

perish; this is not just a statement but a promise that has been kept by the Lord since time
immemorial. Even now if we are true bhaktas then we will find the Lords protection over us
at all times. A true bhakta therefore will never be troubled by one or the other thing;
instead he will be ever protected by the Lord and he will thereby ever rejoice in bliss.

So how do we become true bhaktas? There are many people who are bhaktas of the Lord
but are constantly suffering. So why isnt the Lord protecting them?
The answer lies in the definition of true bhaktas. A true bhakta is one who has completely
surrendered unto the Lord. There is no other refuge for the true bhakta. As Narada says
such a true bhakta hears about the Lord, talks about the Lord, thinks about the Lord and is
therefore filled in and out with the Lord alone. Such a person who is filled in and out with
the Lord (remembering that the Lord alone exists as the non-dual reality behind the entire
world) alone is a true bhakta and he alone is protected by the Lord.

Today we think bhakti is just going to the temple once a day; or praying to the Lord one
day; many also go for satsangas and consider themselves as true bhaktas when the
moment they come back home they shout on others due to lack of proper food etc. These
arent true bhaktas. They are just part-time bhaktas and such part-time bhaktas will not be
protected by the Lord. Instead they will only be renounced by the Lord. We cannot say that
the Lord is partial to them because here renunciation by the Lord just means that they
havent opened their hearts and therefore the ever present grace of the Lord doesnt reach
them. In a different way we can say that the Lord is ever present in our heart and willing to
protect us but we have closed our hearts and therefore the Lord isnt available to us. As a
result we arent able to be protected by the Lord.

Since we are learning about bhakti, we should never wrongly claim somebody to be a true
bhakta. True bhakti is complete surrender unto the Lord. Such a bhakta doesnt know
anything other than the Lord. Therefore the Lord constantly protects him. As the Lord
himself says in Gita, such a true bhakta is a jnaani one who knows the Lord pervades the
entire world as our own very nature of Consciousness. Such a jnaani is one with the Lord.
Though it might appear to be very easy to become a jnaani, such jnaanis are rare in the
world and this state is attained only after many births. Therefore when somebody says that
he or she is a true bhakta, we shouldnt accept it without thorough analysis.


Though the brothers of Sugriva and Bali were very similar; the difference was that one
sought the Lord and the other didnt. This same condition was there between Vibhishana
and Ravana. Whoever seeks the non-dual reality of Lord will always be protected by the
Lord. Nothing, absolutely nothing, can harm such a true bhakta who is protected by the
Lord. Sugriva sought out the Lord and surrendered unto him. Therefore he was a true
bhakta and the Lord protected him.

We should remember to differentiate between partial surrender and complete surrender
unto the Lord. A person who partially surrenders unto the Lord will cling on to something
else whereas a person who surrenders completely unto the Lord will not cling on to anything
other than the Lord. Draupadi when was being removed of her saree called out to Krishna
with one hand while holding on to her saree with the other hand. This is partial surrender as
she is calling out to the Lord while holding unto the saree herself therefore seeking
something else as well, not just the Lord. The Lord didnt come to her rescue. But then she
let go of her saree and called out to the Lord. Then the Lord came to her rescue. This shows
complete surrender and therefore alone the Lord came to her rescue.

The world is an illusion in the non-dual reality of Lord even as water is an illusion in the
desert. As long as water is seen, desert will not be seen. Similarly when desert is seen,
water will not be seen. In order to see desert we shouldnt cling on to the water. Similarly in
order to seek the non-dual reality of Lord we shouldnt cling on to the world. As long as we
cling on to the world we will not be protected by the Lord or we will not attain the Lord.
Therefore we should let go of the entire world and cling on to the Lord alone. Then we will
get protection from the Lord.

When we hold on to the world we will not get eternal bliss of the Lord and we will only
experience sorrow from the world. But if we let go of the world and cling on to the non-dual
reality of Lord then the Lord will bless us with bliss; we will also be constantly protected by
the Lord. Therefore we will get both happiness in the world and eternal bliss as well.

Once Parvathi and Parameshwara were playing a game. During that time, a devotee was in
a particular forest and he was attacked by robbers. On seeing this, Parvathi asked Siva
whether he is going to help or not; Siva went to help the devotee but the very moment he
returned back. When questioned by Parvathi as to why he was back so soon, Siva replied
that the devotee didnt need his help. The devotee took a big stone and started attacking

the robbers. The surrender of the devotee was partial alone. Majority of people in the world
have such partial surrender alone. Such surrender will not give us the protection of the
Lord. The Lord needs our complete surrender without which we will not be protected at all
by the Lord.

Though the Lord needs nothing from us, it is through opening our hearts that we will find
the ever-present Lord. This opening of hearts happens through surrender unto the Lord.
Only a person who depends on nothing but the non-dual reality of Lord will be protected by
the Lord at all times.

Sugriva was able to depend only on the Lord. He didnt depend on anybody else. And
therefore he was protected by the Lord.

But how can we depend on the Lord who is unknown?
Many of us perform a lot of sadhanas in the world but we havent seen the Lord. Therefore it
is impossible for us to focus on the Lord or depend on the Lord. When there is doubt in the
minds of people with respect to their near and dear then what to talk about an unknown
Lord? At least in the world we can get test-runs of everything but with respect to the Lord
there is nothing called test-run. Therefore as well depending upon the Lord is very tough
indeed.

But there is a way-out for this. The Lord is known through his devotees or true bhaktas. As
we have seen, true bhaktas are one with the Lord they are not different from the Lord and
they are the Lord themselves. Since such bhaktas live in the world like any of us therefore
they serve as a reminder, guide and hope of the existence and realization of the non-dual
reality of Lord. Just seeing such bhaktas we also will be able to depend on the Lord. And
through depending on the Lord, all our problems will end. Therefore it isnt wrong to say
that true bhaktas are those who take us to the non-dual reality of Lord.

Even as a mother points out people to the child; even as the Guru points out the non-dual
reality of Brahman to the shishya; similarly true bhaktas are those who show the non-dual
realty of Lord to others. Therefore if we want to progress towards realization of the Lord
then we should take refuge in such bhaktas.


Again it is very tough to find out who is a true bhakta and who isnt. True bhaktas dont
have any existence of their own and therefore everything will be attributed unto the Lord.
Their very presence is that of the Lord alone. Therefore wherever we find somebody helping
us out directly (with boasting about themselves) we can say that somebody isnt a true
bhakta. A true bhakta though stands as a living embodiment of the Lord on earth still
attributes everything unto the Lord alone. He or she will not do anything himself and he will
not claim to be doing anything as well. He will always attribute everything unto the Lord.
This way we can easily find out as to who is a true bhakta and who isnt.

There are other ways as well the simplest or direct way is that of experiencing bliss in the
presence of true bhaktas. True bhaktas are ever abiding in the blissful Lord and therefore
they are blissful at all times. A person with an open-mind will be able to experience this
bliss emanating from the very presence of the bhakta. But when we are in the presence of a
person who isnt a true bhakta, we will not experience any bliss; instead the persons sorrow
will be passed on to us.

When we meet with people we always share things about ourselves or our experiences. If
we are always suffering then it is sorrow or suffering that we are sharing with others. But
when are filled with bliss that bliss will be spread to the entire world. Even a sad person
when in our presence will be able to rejoice in bliss and will forget all his sorrows. Therefore
anybody and everybody who were in the presence of the Lord were able to rejoice in bliss
(provided they had an open-mind).

If it is argued that all the avataras of the Lord are just puranas then we just have to visit
great masters like AMMA in order to experience the bliss of the Lord. In their presence if we
have an open-mind then we will find ourselves rejoicing in bliss. This bliss is temporary as it
will vanish when we go away from their presence. But through their presence we will be
able to focus more and more on the Lord. Therefore through focusing on the Lord at all
times we will also be able to realize our very nature of blissful Lord.

Sugriva wasnt able to directly find the Lord; instead he found the Lord through the true
bhakta of Hanuman. Hanuman if he wanted could help Sugriva himself. But he was a true
bhakta and therefore anything and everything was related and directed unto the Lord. Thus
he took Sugriva to the Lord. The greatness of a true bhakta like Hanuman is thus in their
very non-existence and existence only of the Lord in them. At all times a true bhakta is

immersed with thoughts of the Lord. Therefore such bhaktas will take people unto the lord
rather than making people follow them. Today it is the era of followers and when somebody
finds that he or she can get followers then he or she will immediately start finding followers,
increasing the number of followers. This list of followers isnt to help them out by leading
them to the Lord but to boost ones own ego and get ones things fulfilled through them.
Such people themselves are deluded in the ocean of samsaara and therefore will get others
also deluded even as a person who is drowning in the ocean will also drown another
person in the ocean who doesnt know swimming. Though we cannot change people or their
nature, still we can try to not fall into the trap of such people. Therefore we should ensure
that we follow only the non-dual reality of Lord. A true bhakta will lead us to the non-dual
reality of Lord rather than unto himself as we see was the case with Hanuman.

Hanuman was responsible to lead Sugriva to the Lord in order to get solution for his
problems. With the Lord, any and all problems are solved very easily (rather very easily we
should say). We may think that puranas arent real but in that case we just have to look at
the lives of great masters like Sri Ramakrishna Paramahamsa, Ramana Maharshi, AMMA
and others; then we will understood very clearly that great masters who are one with the
Lord are able to solve big problems very easily. The lord who controls the entire world
through his illusory power of Maya will be very easily able to change it according to his will.
Even as a policeman who is our friend or relative will make some exceptions for us, similarly
the non-dual reality of Lord will be able to make exceptions for us in the world. The moment
we depend on the Lord, that very moment the entire world also becomes conducive to us. It
is only human beings who arent ever focused on being of help to the Lord in one or the
other way. The devatas, prakriti etc. are always waiting to be of service to the Lord. And if
we seek the non-dual reality of Lord then they all will be of service to us; they will help us in
whatever way possible. What we have to do is just seek the non-dual reality of Lord then
all problems will be very easily solved by the Lord himself.

Though Bali was very powerful (as we have seen earlier) still he stood no chance against
the non-dual reality of Lord. Even to kill Bali directly was impossible for the Lord therefore
the Lord found a way to kill him indirectly (behind his back). As we know the story, the first
day when both Bali and Sugriva fought, the Lord from far couldnt figure out who was who;
therefore the next day Sugriva went with a garland around his neck and then the Lord was
able to kill Bali and give solace to Sugriva.


We cannot argue or say that Bali was killed in an adharmic way. Bali himself followed
adharma by sending Sugriva away from the kingdom and then taking away his wife etc. Any
adharmic activity has to be destroyed or stopped and it will be stopped in whatever way
possible by the Lord. In order to protect the devotees of the Lord, the Lord will take any
means possible. Though Krishna gave his word that he wouldnt yield any weapons in the
Mahabharatha Yuddha, still when he found that Arjuna was about to killed, he took the
chariots wheel as chakra and pounced upon enemies. This is the Lords dedication to
protect his devotees that he would even forsake his own words (for the sake of the devotee.

We may think that all these are mere words of puranas and nothing would have really
happened. We just have to try depending on the Lord and then we will find the Lords grace
flowing to us at all times. Whenever we want any help, then we will find the Lord providing
us the same. Irrespective of whatever is the help, we will find it provided to us in one or the
other way.

We shouldnt expect the Lord to come and protect us in the form of Krishna or chaturbhuja
Vishnu. The Lord works in miraculous ways and therefore wherever we get help, we should
accept it gladly as coming from the Lord. We can definitely be sure that we will get help in
one or the other way from the Lord; even as a mother cannot renounce her child similarly
the non-dual reality of Lord cannot renounce his children of true bhaktas. Therefore
Hanuman was ever under the protection of the Lord. There wasnt any time that the Lord
didnt protect Hanuman. If we also strive to become true bhakta like Hanuman then we will
find ourselves being protected in one or the other way.

Few months ago we went to Tiruvannamalai and therefore we went to meet Nochur
Venkatraman. Through my sister, we were informed to come at a particular time. But when
we went there, there was just a brahmachari who told us to sit inside. We sat inside the
house but couldnt see Nochur. We were hearing people a bit running here and there inside.
After a while, Nochur came and then he said that Vishwanatha maama (uncle who is staying
with Nochur) was ill. Then my mother said that my fathers friend who came with us is a
doctor. Nochur then asked if he could take a look at the uncle. Immediately the doctor went
and took a look. He gave some medicines, predicted some things (which later became true
as well). After a while, we were taken upstairs and Nochur came to talk with us. The first
thing he said was yogakshemam vahaamyaham he was saying that the Lord provided
his protection through sending the doctor at the right time.

Though the above is a very simple incident and we can take everything as coincidental yet
we can learn a lot from it. If we are true bhaktas then the Lord will always protect us this
is shown through the doctor being there to help out Nochur. And Nochurs willingness to let
an unknown doctor look into the uncle is yet another sign of a true bhakta such bhaktas
will believe each and every person in the world. Though they can never be cheated yet
when they find help provided to them in one or the other way, they will quickly grasp unto it
(they will accept it rather than rejecting it like majority of us do). And true bhaktas will
never boast about themselves; instead they will attribute everything unto the Lord.
Nochurs first words werent about how he was a bhakta and therefore protected by the Lord
but that the Lord takes care of his devotees. Thus the focus was shifted from himself to the
Lord.

This incident shows us that a true bhakta will always be protected by the Lord in one or the
other way. We just have to surrender unto the Lord and become true bhaktas. Even if we
start towards the goal of being a true bhakta, we will find ourselves being helped by the
Lord at one or the other time. Then like Sugriva we will get back our lost kingdom of
moksha as a result of the grace of the Lord. The kingdom of moksha is already ours but we
have lost it to ignorance and this ignorance can be removed only through the Lords grace.
We will be able to apprehend the Lords grace through becoming a true bhakta. Therefore
we should strive to become true bhaktas so that through regaining the lost kingdom of
moksha we will be able to ever rejoice in bliss.

May we all surrender unto the Lord through constant remembrance of the Lord as pervading
the entire world so that we will regain the kingdom of moksha and thereby all sorrows will
end and we will ever rejoice in bliss here and now itself.


Praadeshikam - I

Hari Naama Keerthanam 13
Matpraananum paranumonnenneruppavanu
Tatpraanadehavumanityam kalatradhanam
Svapnaadiyil palathu kandittunarnnavano-
doppam grahikka naaraayanaaya nama

Meaning
For one who has the knowledge/conviction that his Self is one with Brahman,
His own prana or vital forces, body etc. are unreal (illusory) and even wife, wealth etc.
Like one who has seen/experienced all in dream and after waking up
One with such a person (he is), in order to wake up and realize, prostrations unto Narayana.

Recap
In the previous (12
th
sloka) we saw Ezhutthacchan talking about the various equipments
that we have with respect to sensual pleasures in the world and that all of these serve the
ultimate entity of Self. The sense organs of action & perception, vital forces, mind, intellect,
ego etc. all are there as a result of the Self alone. If not for the Conscious Self, the entire
world will just cease to exist. None of the other equipments will be valid without the Self.
This is because the Self is the very basis of the entire world. The world has come from the
Self or Brahman, exists in Brahman and merges unto Brahman at the time of its
destruction. And this means that the world doesnt exist without Brahman and is just an
illusion in Brahman. If not for Brahman or the Self, everything will be non-existent.

Even as when seeing Garuda, the king of birds, all other birds will pave way and serve it;
similarly when seeing the Self, everything will serve the Self.

In the world we always want to find out that which is the supreme or ultimate as that alone
will protect us, provide us with bliss and will remove sorrows completely. The ultimate goal
of life, whether we know or not, is complete cessation of sorrow and ever rejoicing in bliss.
This goal is only achieved through seeking the Self. Even as when we see the snake that
appears in the rope, the rope is not known similarly when the world is perceived then the
Self is not perceived. When the Self is perceived then the entire world is perceived as the
Self or Brahman. In order to attain the ultimate goal of life we need to seek the Self and for

this we should understand the illusoriness of the world. Only then we will be able to
perceive the Self as the substratum of the world that is currently perceived.

But is the world an illusion? What about my individual existence? Is it an illusion or not? If it
is an illusion then why is it experienced now and will it ever vanish like any illusions? All
these questions are being answered in the next sloka.

Essence of the entire world
When we analyze the entire world that we are experiencing now, it is constantly changing.
Hence the age-old saying that change is the only constant thing in the world. But anything
changing requires a changeless substratum even as a changing variable requires a
changeless constant for its very existence at all times. Without a changeless substratum,
absolutely no change is possible.

In order to accept changes in the road, we assume that the road is changeless. If this
wasnt the case (if we didnt assume) then we cannot perceive changes in the road as the
road itself is constantly changing. Similarly for the changing world that we currently
perceive, there needs to be a changeless substratum. This substratum is termed in the
scriptures as Brahman. It is also variously called as Ishwara, Atman, Paramatman,
Bhagavan etc. It exists at all times unlike the world which only exists for a short period of
time. Therefore it is of the nature of existence. But such existence is not possible without
the light of Consciousness falling upon it (as Consciousness is the light of all lights all
other lights also exist because of Consciousness alone). Since Consciousness needs to fall
upon Brahman at all times therefore Brahman is of the nature of Consciousness as well.
That which always exists is also unlimited (without any limitations) or infinite. That which is
unlimited and infinite is also blissful in nature. Therefore Brahman is of the nature of
Existence, Consciousness and Bliss.

When perceiving the world, the world is just an illusion of names and forms in the
substratum of Consciousness. But Brahman is also the cause of the world as the world
comes from Brahman, exists in Brahman and merges unto Brahman at the time of its
destruction. This cause of the world pervades the entire world of names and forms even as
the cause of mud pervades the entire objects of mud which are just names and forms in
mud. Even as various gold ornaments are mere names and forms of gold, similarly the
entire world that we currently perceive is just an illusion of names and forms in Brahman.

Now is Brahman non-dual in nature? Is there anything apart from Brahman?
There cannot be two Consciousness as then both will illumine each other. Consciousness is
that which illumines everything and isnt illumined by anything at all. Since it is the light of
all lights therefore there is no light that can illumine the light of Consciousness instead
everything else alone is illumined by Consciousness (in other words, Consciousness is the
light that illumines everything but is never illumined itself). Since there cannot be two
Consciousness therefore it is non-dual in nature.

We cannot say that anything apart from Brahman does exist because whatever is there
apart from Brahman is the dual world. But the dual world has no existence whatsoever of
itself. It is just an illusion in Brahman. Therefore it is clear that nothing apart from Brahman
exists. This is what the Upanishads say through the statement that before creation Sat or
Brahman alone exists, one without a second. Since creation is that which makes it appear
as if duality is there, therefore during creation as well Brahman alone exists and no duality
whatsoever exists.

Even as the duality of names and forms in gold ornaments is just an illusion and gold alone
exists at all times, similarly the entire world of names and forms is just an illusion and
Brahman as its cause-substratum alone exists at all times.

But if Brahman is one then what about our individuality?

Individual Self
When we talk about ourselves or the individual Self, we associate it with the body-mind-
intellect. Since body-mind-intellect are many therefore this means that there are many
individual selves one different from the other based on the adjuncts or upaadhis of body-
mind-intellect. When we use the term I then we relate it to the body-mind-intellect; or in
other words, we relate these (body-mind-intellect) to the individual Self. This individual Self
is different from the world of objects and people. This is the in form of my people and not
my people such notions are always there in a person. There are certain set of objects and
people that we call as our people because we like them (or they are part of our micro world)
and there are others we call as not our people because we hate them or dont like them
(and they arent part of our micro world).


The harm in such individuality is that it makes us create a micro world of the external world.
This world is filled with likes and dislikes of the entire world this means that our world
which is a mental sub-set of the external world is tainted by likes and dislikes. That which is
tainted by likes and dislikes will lead to strong attachments and aversions. As the Lord says
in Gita, eventually attachments and aversions will lead to destruction of a person (means
the person will experience sorrow alone eventually). Therefore such individuality has to be
got rid of in order to get rid of attachments and aversions.

If it is argued that we are fine with attachments, aversions and sorrow arising out of them,
then we are wrong because the ultimate goal of life for any person is complete cessation of
sorrow and ever rejoicing in bliss. It is seeking this goal that we live in the world and
perform all types of actions. Some knowingly seek this goal and others unknowingly seek
this goal but all seek this goal and without it, life itself would be futile. Since the only way
to attain this goal is through getting rid of likes and dislikes, therefore it is essential to get
rid individuality (as it alone creates this differentiation and as a result, likes-dislikes gets
created).

But how do we get rid of individuality?
Vedanta says that this is through the knowledge that the individual Self is not different from
the Supreme Self of Brahman. The Consciousness that pulsates inside each and every
person is Brahman alone this knowledge alone will make us get rid of individuality and
thereby will lead us to the ultimate goal of life. Though people might talk or preach about
other ways to attain this ultimate goal of life, still this is the only way to attain eternal bliss
(through realization of the non-dual reality of Brahman as ones very nature of
Consciousness and as the substratum of the entire world).

Individual Self Brahman alone
Earlier we said that I am an individual with a body-mind-intellect and therefore different
from the entire world (which also consists of different body-mind-intellects). But is this
really true? Definitely no for the I which we think of as ourselves isnt the real I. Since the
body-mind-intellect constantly change therefore they arent real and anything that is related
to them also cannot be real.

What we call as the individual Self is just a reflection of Consciousness in the intellect. This
is called as the jeeva. And since it is reflection in the intellect, therefore it gets the qualities

of the intellect. This is similar to a persons face getting reflected in a mirror. Depending on
the mirror (or the dirt present in the mirror), the face also will appear different. But in
reality, the face is unaffected at all times it is the reflection of the face that is affected by
the dirt in the mirror. This reflected Consciousness is what we call as I. But this I also
cannot be real because it is changing along with the changes of the body, mind, intellect.
When these change, the I also changes. Since we identify ourselves with the reflected
Consciousness or jeeva therefore when the body changes we say that we are changing. Any
pain for the body is considered as pain for me. Any mental depression is considered as my
depressed. Any conviction of the intellect is considered as my conviction. But even when
everything is changing, I remain ever changeless. From the day of birth till now and even till
the day of death, I remain without any change. This itself means that all changes are
superimposed on the real changeless I. This real changeless I is my true nature of
Consciousness or Brahman. But not knowing my true nature, I think that I am the changing
I or jeeva.

As long as I consider myself as the jeeva, I will consider the entire world as real. As long as
I consider the entire world as real, I will experience sorrow alone from the world. Since the
world is constantly changing therefore it will lead us to sorrow and sorrow alone. Any wise
person knowing that the temporary world will lead to sorrow alone will not depend upon it.
And therefore he will try to find out a source of eternal bliss instead of constantly suffering
in sorrow in the world. But such wise people are very rare. Therefore very few alone are
able to figure out that through knowledge of the scriptures we will be able to find out our
very nature of blissful Self. Such wise people alone realize their very nature of bliss. All
others roam around the entire world seeking happiness while experiencing sorrow while
their very nature is that of eternal bliss.

So how to get rid of sorrow through knowledge of the scriptures?
The scriptures tell that I am the not changing the jeeva. The jeeva is constantly changing
but I am ever changeless. Therefore the first truth that we learn is that I am not the
changing jeeva.

If I am not the changing jeeva, then who am I?
I am the original Consciousness that is reflected in the intellect and becomes the jeeva.
Even as the reflection of face has no existence without the original face, similarly the

reflection of Consciousness has no existence without original Consciousness. And I am the
original Consciousness of Brahman.

Now Brahman is the cause of the world so how does it get limited by the body-mind-
intellect?
Vedanta says that it is due to the adjuncts of body-mind-intellect that Brahman appears to
be limited; but it is ever the same alone. The Consciousness that which pulsates inside as I-
exist, I-exist at all times is Brahman alone but appears to be limited by the body-mind-
intellect.

Vedanta uses the analogy of space and adjuncts of pot, room etc. in order to show that the
Consciousness which pulsates inside as I-exist, I-exist at all times is Brahman alone. Space
by itself is infinite or unlimited. Since it has no parts therefore it doesnt have any
association with anything. Therefore it cannot be limited by anything at all. But when there
is an adjunct of pot, then there is space limited inside the pot. This space is called pot-
space. Space when inside the adjunct of room is called room-space. Both these spaces
though are termed differently and appear as different from one another and from infinite
space, are still one with infinite space. The adjuncts of pot, room etc. make it appear as if
the space limited by them are different from infinite space. But at all times, they are one
with infinite space. When the adjuncts are removed, we find that infinite space alone exists.
But this doesnt mean that when adjuncts are there, infinite space isnt there and pot-space,
room-space etc. which are different from infinite space exists. At all times space is infinite
and unlimited alone. If and when adjuncts are there then it appears as if different spaces
are there. When the adjuncts are removed then the realization dawns that there was no
different space as pot-space, room-space etc. merge unto infinite space.

In the same way, only one Brahman of the nature of Consciousness exists at all times. But
as a result of the adjuncts of body-mind-intellect it appears as if there are different
Consciousness. Therefore we say that I am different from the world, I am different from
another person and I am different from Brahman. But at all times, I am one with Brahman
alone (not different from it). When the adjuncts of body-mind-intellect vanish then we
realize that I was Brahman at all times and was never different from Brahman it only
appeared or appears as though I am different from Brahman as a result of the adjuncts of
body-mind-intellect.


Now considering that the adjuncts of pot, room etc. are real, space appears to be limited by
them. But the adjuncts of body-mind-intellect are not real. If real pot, room etc. cannot
limit infinite space, then how can unreal body-mind-intellect limit Brahman?

Now it cannot be argued that Brahman isnt same as space because the Upanishads say that
space came from Brahman alone. And it is due to Consciousness that even space exists.
Without Consciousness, space cannot exist (absolutely nothing can exist). Therefore it is
clear that Consciousness is the cause or the very basis of space. Therefore if space is
unlimited then Consciousness is also unlimited.

Such an unlimited Consciousness cannot be limited by anything real. But since there is
nothing real therefore Consciousness or Brahman cannot be limited by anything at all that is
part of the unreal world. Therefore all limitations that are caused by the body-mind-intellect
are not real. But they just make it appear as if Consciousness is limited. Even as space in
pot, room etc. is one with infinite space similarly Consciousness appearing to be limited by
body-mind-intellect is one with infinite Consciousness or Brahman. Thus I though appear to
be limited and suffering, am unlimited and blissful Brahman at all times. When this
knowledge dawns, then alone all sorrows end and I will rejoice in bliss.

Jeevatman and Paramatman
As we have seen though Brahman or Consciousness is one alone, still it appears as two
different entities of Jeevatman and Paramatman one being limited by the adjuncts of
body-mind-intellect and the other being the ruler-controller of the entire world that is
currently experienced. Jeeva is limited-pervasive and limited-knowing in nature whereas
Paramatman or Ishwara is all-pervasive and all-knowing in nature. Though both are
contrary in nature, still their very essence is Consciousness or Brahman alone. It is taking
into consideration the world (as a whole or as an individuals body-mind-intellect) that the
distinction of jeeva and para is created. Since the temporary world is just an illusion in
Brahman even as water is just an illusion in desert, therefore the distinction of jeeva and
paramatman doesnt really exist.

Ramana Maharshi beautifully says in Upadesa Saram that the difference between Ishwara
and Jeeva is just with respect to their dress (or manifestation we can say) and buddhi (or
their knowledge). But from essential standpoint both are one and the same alone. When we
talk about the Prime Minister of India and a normal person of India, both are different. But

this difference is only with respect to their roles. Essentially both are human beings and
therefore both are the same alone. When we get rid of the differentiations caused by the
illusory world, Jeeva and Paramatman will be known as just one Brahman alone.

The Upanishads very clearly say that a person who sees difference as-if-existing in the
world will go from death to death (this means that such a person will experience only
sorrow at all times).

Even as infinite space and space reflected in the water kept in the pot are both essentially
space alone (because even reflection of space cannot exist without infinite space) similarly
both Jeeva which is the reflection of Consciousness and Paramatman who is supreme
Consciousness are one and the same alone.

Vedantins in order to not say that jeeva or the notion of limited I is different from
Consciousness say that it is Consciousness that appears as if limited by body-mind-intellect
that is one with Brahman; reflection in the intellect isnt one with Brahman and can never
be one with Brahman. But since reflection isnt real as a result of body-mind-intellect not
being, therefore it is very clear that Consciousness alone really exists. Ultimately the I
that pulsates inside as I-exist, I-exist is a mere witness of all activities and therefore is one
with Brahman.

Advaita Makaranda says that since I exist at all times, am shining or luminous and am never
hated therefore I am Brahman of the nature of Existence, Consciousness and Bliss. There
cannot be two Existence, Consciousness and Bliss since I am of the nature of Existence,
Consciousness and Bliss and Brahman is also of the same nature, therefore it goes without
saying that I am Brahman alone (not different from Brahman).

Ultimately it is when we consider the illusory world to be real that we consider differences or
duality to be real and all differentiations and distinctions come into picture. The moment we
remember and accept the entire world to be just an illusion in Brahman, that very moment
we will conclude that whatever exists is the non-dual reality of Brahman and Brahman alone
exists as ones very nature of Consciousness.


Analogy of dream
But how can it be proven that I am Brahman as I dont experience myself to be blissful
Brahman?
Proof is the analogy of dream.

The analogy of dream is a very powerful one and that which clearly shows our very nature
to be non-dual blissful Brahman. Though we experience dream daily, still we rarely do
analyze it. The only analysis many people do is to consult an astrologer whether the dream
they saw has any significance in real life and whether it would turn out to be true
(irrespective of whether it is a good or a bad dream).

When we experience dream, an entire world is experienced. This entire world appears very
real. All the experiences that we have in the waking world are experienced in the dream
world as well. Everything appears so real that we are totally deluded by it. We live,
sometimes, an entirely different life in dream. But this lasts only till the dream lasts. After
sometime when we wake up, we realize that it was just a dream. This means that after
waking up the realization dawns that everything was just an illusion.

But where did dream exist then?
The dream existed in the dreamer. It is the dreamer who himself became the entire dream
world. The dream world, its creations, its experiences etc. are nothing but the dreamer
alone. As a result of considering the dream world to be real, the dreamer gets deluded by it
and the experiences in it. This delusion is so powerful that after waking up as well, the
person is scared and frightened (if it is a scary dream). It is only after reassertion that it
was just a dream (and nothing was real) that the scary-feeling vanishes. Almost always we
find the dreams effect or delusion continuing for sometime after waking up as well. But
after a while, it vanishes upon reassertion that it wasnt real and the current experience in
the waking world alone is real.

But we are only waking up from one dream to another. This waking world is very similar to
the dream world. It is also constantly changing. It also appears to be very real when we
experience it. But the very fact that the waking world is changing itself shows that it is not
real but just an illusion as anything changing cannot be real but just an illusion in its
changeless substratum (like the dream is an illusion in its substratum of the dreamer). But

the illusory nature of the waking world is only realize after waking up it. This waking up is
through knowledge of the scriptures.

It is through realization of the dreamer that the dream world is known to be an illusion.
Similarly it is through realization of Brahman (the waker) that the waking world is known to
be an illusion. And since Brahman is beyond the entire world of objects, experiences etc.
therefore Brahman cannot be known through our normal means of perception. The only way
to know Brahman is through the scriptures and through the three steps of sravana, manana
and nidhidhyasana. There is absolutely no other way to know Brahman. It cannot be argued
that we can know about Brahman from a Guru because the Gurus words are just
resonances of the words of the scriptures (the Guru doesnt preach anything else other than
the scriptures).

Even as a person who wakes up from dream realizes that it was just an illusion similarly a
person who wakes up from this long dream of waking world realizes that only Brahman
exists (the entire waking world is just an illusion and ultimately doesnt exist at all). At that
time, the person realizes himself to be one with Brahman and not different from it.
Ezhutthacchan therefore says here that a person who realizes himself to be one with
Brahman (the jeeva is nothing but essentially Brahman alone) also realizes the illusory
nature of the world. And his experience is similar to the person who wakes up from dream
(both realize the illusory nature of their experiences).

What is the use of waking up from an illusion?
Any illusion deludes us into thinking that the unreal is real; therefore we will experience
sorrow alone from the illusion. Even as darkness is removed only through light similarly
illusions are removed through knowledge. The illusion that water is there in desert makes us
run behind the water and when we dont find water, we will become sad. Therefore sorrow
is the result of running behind water in the desert. Similarly if we consider the world to be
real then we will only experience sorrow as a result of running the world. The ultimate goal
of life of each and every person is to get rid of sorrow. Getting rid of sorrow is only possible
through overcoming the illusion. Even as after the dreamer wakes up from dream, all
sorrows as a result of dream ends; similarly after waking up from the long dream world of
waking world all sorrows will end.


Through knowing that the entire world is just an illusion and whatever exists is the non-dual
reality of Brahman we will be able to ever rejoice in bliss. There is no other way to rejoice in
bliss than through knowledge of Brahman as the substratum of the illusory world. Therefore
each and every person should strive to know Brahman and wake up from the dream of
waking world. Until then sorrows will persist and though we might try to get happiness
(eternal bliss) from the entire world still we will not experience any happiness at all.

While seeking for eternal bliss we are actually fools trying to search for it when it is right
within us as our very nature of Consciousness (Brahman). In todays world everybody is
considered as a wise or smart person. But wisdom isnt in knowing everything about the
world but it is about knowing ones own Self. Until we know our own Self, we will not be
able to call ourselves wise people. And once we know our Self of the nature of Brahman
(which is the substratum of the entire world) then we will be able to not just become wise
but we will be able to ever rejoice in bliss.

Since the ultimate goal of life is to get rid of all sorrows and ever rejoice in bliss therefore
we should all strive to wake up from this long dream through knowledge of the scriptures
(the knowledge that I am that Brahman which is the cause-substratum-essence of the
entire world). Then alone we will be able to get our life fulfilled (through ever rejoicing in
bliss).

May we all strive to gain knowledge of our very nature of non-dual all-pervasive Brahman
so that all sorrows end and we will be able to ever rejoice in bliss here and now itself.


Praadeshikam - II

Kanda shashtiKavacham 12
En uyrikuyiraamiraivankaaka
Panniruvizhiyaalbaalanaikaaka
Adiyenvadhanamazhaguvelkaaka
Podipunainetriyaipunithavelkaaka
Kathirvelirandumkanninaikaaka
Vithiseviirandumvelavarkaaka
Translation:
Oh Lord! Who is my soul of souls protect,
Please protect this child with your twelve eyes,
Let your pretty Vel protect my face
Let your pure Vel protect my ash adorned forhead
Let your shining Vel protect my two eyes
Let he who holds the Vel protect my two ears

When we are in pursuit of something, there are three components in the process person,
goal and the instrument that the person uses in order to achieve the goal. Whether the goal
is the spiritual goal or the material goal, these three components exist. One of the
components of these three which is Instrument has to be good enough for the person to
reach the goal. If there are defects in the instrument, it makes it difficult for the person to
achieve the goal. Suppose a person wants to go to temple by driving his car, temple is the
goal and car is the instrument for the person. If there are problems with the instrument of
car, there will be difficulties in reaching the temple. So we can understand that instrument
has to be taken care and protected good enough to help us reach the goal. Scriptures point
out that spiritual goal of Moksha is the Ultimate goal and there is nothing greater than that.
So the instruments that help to move towards the goal of moksha needs to be good enough.

We can see above that the poet is calling the Lord for protection. It is not just protection in
general, we can see here that the poet mentioning every part of the body and seeks
protection. Liberation is when we know clearly without any doubt that there is only Lord and
nothing else. It is not just a knowledge about the Lord, but abiding in it naturally. For a
seeker who wants liberation would need to the grace of the Lord and also Self grace in order
to progress. Self grace here means helping oneself. As Lord Krishna says in 6
th
chapter One

should save oneself by oneself; one should lot lower oneself. Even though the fact is that
Lords grace is there all the time for us, it requires self grace to realize this fact and that is
by opening up to the Lord or surrendering unto the Lord remembering that Lord is
everything. Even though we think the body and mind as ours, we cannot completely control
either the body or the mind. Although we think that we can take care of our body and
prevent to some extent from bodily troubles, still we cannot be completely sure thatour
body will be totally free from troubles.

So, the better for us would be to call out to Lord and praying for his protection in addition to
taking appropriate care of the body. We have at least some level of control over our body,
but most often we would find that we have absolutely no control over mind. So again to
keep our mind free from troubles, we have to seek the grace of the Lord. We also have to
keep in mind why we would need Lords grace for keeping our body and mind in good
condition. We have to keep in mind that body and mind are just instruments that we use to
attain our goal, and nothing more. So there is no point in keeping the instrument absolutely
perfect and unused. We have to keep in mind that the instrument just require enough care
so that it doesnt pose an obstacle in our path towards the goal.

The goal may be spiritual goal or worldly goal, the instruments need to be good condition in
order to help us reach the goal. The main difference in using the instruments for spiritual
goal of Moksha than worldly goal is that once we reach the goal there is no other goal to
achieve whereas the worldly goals would be many and more often one goal leads to another
goal. When there is no end to worldly goals, the instruments do get over used and wears
out in due course of time. So, the important point is that we have to seek protection from
the Lord so that our instruments function appropriately and thereby help us to reach our
goal.

We can understand the importance of calling out to the Lord in order to remove all the
obstacles that would obstruct us from reaching the goal. What kind of the Lord? The poet
here says that Soul of the soul. We have to keep in mind that Lord is present as the Self in
each everything in the world. Realizing this fact is the goal to be achieved but we have to
keep this in our mind that Lord is present in everything as the Self. We may have achieved
lot of extraordinary things in the world, but we have to remember that Lord is the Self of
the self. Without Lord nothing is ever possible. Poet here through this line shows the prayer

should be being with surrender unto the Lord. After surrendering unto the Lord, the poet
calls the Lord to protect his face, eyes and ears.

We will continue with the text in the next article.


Mithyaa Samkshepa

Mithyaa
The world that we currently experience is worth analyzing thoroughly. The more and more
we analyze it thoroughly the lesser and lesser our sorrows will become. If it is argued that
scientists and all people of the world have been analyzing the world and still they havent
found way to get rid of sorrows, then the answer lies in the fact that they arent analyzing
the world thoroughly (not in the way it should be analyzed).

The first thing scientists and people of the world say about the world is that it is real. There
is absolutely no question at all about the worlds reality-status. This assumption is the cause
of all sorrows. It isnt the external world that leads us to sorrow but our considering of the
world to be real that causes sorrow. For example a husband or a wife doesnt cause sorrow
but our notion that they are eternal or will eternally protect us causes sorrow. It is only
when a person is able to accept and apprehend the truth that the husband or wife will not
eternally protect that he will be able to get rid of sorrow from the husband or wife. Similar is
the case with the entire world as well only when we renounce the reality-status of the
world will we be able to get rid of all sorrows. But majority of people are unable to renounce
the reality-status of the world. Why? Because the world is currently experienced. That which
is experienced has to be real, this is an assumption that we go by. Though our very
experience proves that this assumption is false, still we cling on to this assumption at all
times. Even if the entire world crumbles in front of us, still our conviction about it being real
is strong that we will not renounce its reality status. Therefore people experience sorrow
again and again.

Often it is thought that changing the external world will change our mental state as well;
but this is a wrong notion. Though the entire external world has changed still it hasnt lead
us to any bliss (or cessation of sorrow). Earlier people used to be sad in huts and now they
are sad in big bungalows. What is common or the same is sorrow. Though advancements in
science and technology has been huge still it hasnt lead to removal or sorrow or attaining of
bliss in the mind. As to why, Vedanta says that we are looking for bliss in the wrong place.
The world that we currently experience is temporary and sorrowful; therefore expecting
such a sorrowful world to lead us to eternal bliss is foolishness. Instead of having such
expectations we should strive to renounce the reality-status of the world (which is an
illusion) and find out the source of eternal bliss (in the changeless substratum of the

illusory-changing world). In order to be able to do this, we have to understand that the
world is mithyaa or an illusion. This term of mithyaa is very important because it can be
misunderstood and misinterpreted in many ways. It isnt just that which is an illusion and
therefore doesnt exist at all it is something that is valid from its level of experience or
reality but ultimately is negated as being unreal or non-existence. To remove all wrong
notions about mithyaa we will analyze this term, its definition and application in our day-to-
day life.

1. Mithyaa an illusion
Illusions are something that attracts our attention because it isnt real yet appears to be
very real. We can define illusions as those which are something but appear as something
else. For example when we are walking in desert, we see water in the desert. Though it is
actually desert, it appears as water. Therefore this water in desert is called an illusion.
Another example of illusion is snake seen in rope a person is walking in the evening and
finds a rope. Due to dim light he doesnt see the rope and instead assumes it to be snake.
The snake therefore is seen in the rope. Yet another example of illusion that we daily
experience is the dream world. When we got to bed, we dream. An entire world is created
and experienced in the dream state. Everything appears very real while experiencing in the
dream world. But all of a sudden we wake up and realize that there was no dream at all.
During the dream state, everything appeared as real but everything was really the dreamer
alone. One dreamer appeared as the entire dream world. Thus dream is an illusion.

The characteristic of illusions is to appear very real and thereby delude us. Until we realize
that it is an illusion we are experiencing we will be deluded by it. The strength of the illusion
is such that even wise people will be deluded by it (unless they previously know that it is an
illusion). It is said that when Swami Vivekananda walked through the deserts of Sahara he
saw water and ran after it (though he being a Vedantin knew beyond doubt that it is just a
mirage and there is no water at all in desert). Therefore an illusion is also very powerful to
delude even the wisest of people.

But why should we analyze illusions? Cant we just experience illusions instead of trying to
analyze or get rid of them?


2. Mithyaa cause of sorrow
Any illusion is the cause of sorrow. That which isnt real but appears as real obviously will
lead to sorrow alone because we expect it to be real. Expecting it to be real we will think it
to provide us with eternal bliss in one or the other form (dependency, support etc.). But
since it is an illusion and will vanish after a period of time therefore it will only lead to
sorrow.

A person who sees snake in rope will run away from the snake due to fear. It can even
happen that a weak-minded person sees the snake as rising its hood and thereby gets an
heart-attack and dies. A person who sees water in desert runs towards the water so that he
can quench his thirst. But after running for a while he doesnt find water and therefore he
becomes sad. A person who experiences a dream is sad once the dream is done or finished
(after waking up) because he expected the experiences to be real (and this is shattered by
him waking up). Thus any illusion or mithyaa will only lead to sorrow in the long run.
Though in the short-run illusions might appear to be leading to happiness, eventually it will
lead to sorrow alone. Initially dream will lead to happiness for the person experiencing it but
eventually when the dream is known to be an illusion it leads to sorrow alone.

3. Mithyaa to be negated/renounced
Since the ultimate goal of life for each and every person in the world is to get rid of sorrows
completely and ever rejoicing bliss therefore mithyaa which leads to sorrow has to be
negated or renounced. When something is asserted to be mithyaa then we have to
renounce it even though it might appear to lead to happiness in the short-run (or initially).
Thus though dream will initially lead to happiness we have to renounce it after knowing it to
be mithyaa (or an illusion); else we will experience sorrow and therefore will not achieve
our ultimate goal of life (our purpose of life will not be fulfilled). Even as a person whose
thirst isnt quenched will constantly search for something to drink, similarly if our ultimate
goal of life isnt fulfilled then we will be roaming here and there in search of eternal bliss (in
order to fulfill our ultimate goal of life).

Wisdom therefore is to renounce that which is mithyaa. Renunciation isnt like giving up
ones house and going to an ashram or forest or a hill. It is negation of the reality status of
the illusion. We consider dream to be real and renunciation of dream is renunciation of the
reality status of dream. The moment we assert that dream isnt real, that very moment we
get rid of the reality-status of dream and that very moment renunciation of the mithyaa of

dream has happened. Therefore sorrows as a result of the dream world will end. Sorrows
from mithyaa can only be removed through negation or renunciation of its reality-status.

Now what is the reality of mithyaa? We know that it doesnt have any reality-status but then
why do we experience it? How is it defined?

4. Mithyaa real and unreal
Though the sub-title of real and unreal appears to be contradictory in nature, it isnt so as
we have to add some adjectives to the real and unreal. Any illusion is real when we
experience it. For example when we experience dream, it is real (it appears very real). But
once we wake up from the dream, it is known to be unreal (non-existent). Then we realize
that it never even existed in the first-place but just appeared to be real. Thus mithyaa or
illusion appears real when experienced it but is unreal after we know it is an illusion. This is
how mithyaa is both real and unreal.

What about the world being mithyaa?
The world as we experience it now is real (for we experience it). Though the world is
changing still it exists at all times and therefore it is considered as real by any person. But
once realization dawns the world which has come from the non-dual reality of Brahman is
just an illusion then it is known to be unreal. Though it is unreal ultimately it appears as real
empirically.

For example water in desert is just an illusion. It appears real when we experience it but
after knowing that it is just an illusion it is known as unreal. But even after knowing it to be
unreal it still might appear as real (or existing in the world). Thus a person who knows that
there is no water at all in desert might also perceive water in desert. But since he knows
that it is an illusion and doesnt exist at all therefore he isnt affected by it (and doesnt
experience any sorrow as a result of perception of it). Similarly the waking world might still
appear to be real or existing but its reality-status is only empirical. Empirically it is real
while ultimately it is unreal. Even as dream is real during dream and after waking up it is
unreal similarly the waking world is real empirically (in the world) and after waking up
(knowledge that it is unreal) it is unreal.

Mithyaa is very tough to understand because we have to know it from the two levels of
empirical and ultimate. Empirical is when we experience it and ultimate is when we have

true knowledge about it. Unless these two levels are understood, we will be deluded by it
and therefore will not even understand the term of mithyaa. The term of mithyaa itself will
be rejected and in this process we will experience only sorrow at all times. Therefore
mithyaa has to be understood from empirical perspective as real and ultimate perspective
as unreal (not-existing at all).

5. Mithyaa neither real nor unreal
Though previous sub-topic we analyze the world as existing empirically (real) and ultimately
non-existing (unreal), this doesnt go well with logicians and opponents of Advaita Vedanta.
Therefore it is better to look at mithyaa from the definition of real and unreal. The Lord
defines real is that which never ceases to exist and unreal as that which never exists. That
which changes is subject to birth and death; and therefore it will eventually cease to exist.

Anything that is an illusion cannot be said to be real or unreal. It isnt real because it will
cease to exist after knowledge of it being an illusion. It isnt unreal because it appears as
existing now (unreal has no existence and therefore will never appear as existing as well).
Therefore mithyaa is termed as neither real nor unreal.

The argument will be there then that an entity cannot be neither real nor unreal. And if it is
so then what is its reality-status? How can we define it?

6. Mithyaa anirvachaniiya or indescribable
Mithyaa as we have seen is neither real nor unreal. And therefore it is called as
anirvachaniiya or indescribable. Any way of explanation of the same would be futile as it
doesnt really exist. That which doesnt exist but appears as existing cannot really be
defined. Only that which really exists can be defined properly. Also anything that is an
illusion is changing and therefore cannot be well defined. Its definition will change after we
have defined it. For example we can say that I weigh 50 kilos but this is wrong because
after weighing is done, my weight would have changed. The example of ones hair or skin is
apt than weight as hair and skin is constantly changing. Therefore we can never definite it
properly.

Similarly anything that is an illusion doesnt even exist and therefore any definition of the
same is futile. Prof. Balakrishnan Nair beautifully gives an example as to the futility of trying
to define mithyaa few scholars once got together for a seminar. The topic for the seminar

was the quality and characteristics of water seen in desert. One scholar said that water is
pure; another said that it is salty; yet another said that they should generate electricity out
of the water; yet another said that they should use it for drinking in nearby towns/cities;
thus discussion went on and on. But what is the use of such discussion as there is no water
at all in the desert. Therefore all such discussions are futile. We will never be able to define
mithyaa entity properly.

Though we can define as to what is mithyaa from empirical and ultimate perspective still the
focus shouldnt be on definition of mithyaa; rather it should be on getting rid of mithyaa and
thereby leading ourselves to the ultimate goal of life (as rejoicing in bliss).

Opponents of Advaita attack the concept that mithyaa is anirvachaniiya saying that there is
no such entity that is indefinable and then say that Advaita defines mithyaa even though it
claims it to be anirvachaniiya. We should remember that mithyaa is anirvachaniiya from
reality-perspective; and though it is indescribable we can still hint at it. Such hinting or
explanation about an illusion is in order to get rid of the illusion. If it is to define or bring
clarity to illusion then Advaita says that it is indefinable and therefore any effort to define it
is waste alone.

So mithyaa has to be renounced; but how do we renounce it? How do we negate an entity
that is mithyaa?

7. Mithyaa negated through knowledge
Above we have seen that mithyaa is real-unreal and neither real nor unreal. This knowledge
about an entity to be indescribable or indefinable is the way to negate it. An entity that
doesnt exist cannot be negated as such. A stone that is kept on the table can be removed
as empirically it exists and empirically its removal is also possible. But illusion is that which
doesnt even exist empirically and therefore its negation is not possible; but negation is just
the knowledge that it doesnt exist. The moment we gain knowledge that an illusion doesnt
exist, that very moment it vanishes or is negated.

For example we can never remove water seen in desert. But its removal is the knowledge
that there is no water at all in desert. The moment we gain this knowledge that very
moment the illusion has been negated and therefore it will no longer lead to any sorrow at

all. With respect to the world, its negation is the knowledge that it doesnt exist but is just
an illusion. This knowledge when gained will instantly get rid of sorrows from the world.

But if instantly through knowledge we will get rid of sorrows then why do people still
experience sorrow after knowing that the world is just an illusion?
This is because their knowledge is not strong. Just gaining some knowledge about
something without gaining conviction will not lead to the fruit of the knowledge. For
example if we have the knowledge that fire will burn it isnt enough to give us the fruit of
not getting hurt by fire. In order to not get hurt by fire we should have the conviction that
fire will burn (this conviction will make us act properly by not putting our hand on fire and
thereby not getting ourselves hurt). Without conviction knowledge will not be fruitful.

Conviction is gained through repeatedly reflecting in our mind the knowledge that we have
gained. Through repeatedly practicing knowledge as well we will gain conviction. Once
conviction is gained then we will never be distracted or deviated from knowledge. Else
knowledge that the world is mithyaa will come and go in our mind. When it comes we will
be devoid of sorrow and when it goes we will again experience sorrow. Thus acharyas say
that knowledge isnt liberation but abidance in knowledge (jnaana nistaa) is liberation or
moksha. Abidance in knowledge is gained only through again and again practicing
knowledge or implementing knowledge in our mind. Then eventually we will abide naturally
in knowledge.

Now there can be a doubt as to when we negate mithyaa then what remains behind; since
mithyaa doesnt even exist but is experienced therefore its removal will mean that there is
no experience. No experience means that nothing exists. This means that there will be
cessation of existence itself when we negate mithyaa. But this isnt the case.

8. Mithyaa ultimately the substratum
Anything that exists or appears as existing requires a real entity as its substratum. Without
reality nothing (absolutely nothing) can exist or appear to exist. Therefore an illusion also
requires a real substratum. If this substratum is also an illusion then it would mean that
there need to be another substratum for this illusion this will go on and on until we find a
real substratum; due to simplicity and as is shown in experience an illusion has a real
substratum. The substratums reality is higher than that of the illusion this is what we
have to understand.

For example, the illusion of dream is seen in the substratum of the dreamer. The dreamer
himself is an illusion in the non-dual reality of Brahman but empirically he is real. And
empirically the dream is an illusion therefore the dreams reality-status is lower than that of
the dreamer whose reality-status is lower than that of the non-dual reality of Brahman.
Therefore it can be just said that an illusion definitely requires a real substratum.

The water seen in desert is an illusion. But it is always the substratum of desert alone.
Whether we see the illusion or negate the illusion, the illusion is the substratum of desert
alone. Thus it is clear that at all times an illusion is its own substratum (that which appears
as different from itself due to the vision or perspective of an ignorant person).

Since the substratum of an illusion is real therefore there will not be any cessation of
existence on negation of the illusion. Negation of the illusion will reveal the ever-present
substratum. This entire world is an illusion, as has been proved before. So its negation is
through the knowledge that it is an illusion (and doesnt exist). This negation will lead us to
its substratum and not to cessation of existence. The substratum of this world is termed in
Vedanta as Brahman and it is of the nature of Existence, Consciousness and Bliss. It is the
same Consciousness that pulsates inside each one of us in the form of I-exist, I-exist at all
times. Through negation of the illusion of the world we will come to gain conviction on its
substratum of Brahman. Through negation of the world, all sorrows will end and through
conviction in Brahman we will ever rejoice in bliss (because Brahman is non-dual and
blissful in nature).

9. Mithyaa two perspectives
Lastly we should understand that any illusion has two perspectives or the ways in which we
can view. One is the perspective of ignorance and the other is the perspective of knowledge.
Through the perspective of ignorance we see the illusion as an illusion (that which doesnt
really exist). Through the perspective of knowledge we negate the illusion through
knowledge that it doesnt exist and remember it to be its substratum.

When we see water in desert without the knowledge that there is no water and only desert
exists, then we are having the perspective of ignorance. This perspective of ignorance will
lead us to sorrow alone. The moment we know that water is an illusion and it is desert
alone, that very moment we are having the perspective of knowledge which will lead us to
eternal bliss. Thus perspective of ignorance leads to sorrow whereas perspective of

knowledge leads to happiness this is because ignorance is seeing that which isnt real and
knowledge is seeing that which is real (unreal leads to sorrow and real leads to eternal
bliss).

With respect to the world, if we have the vision of ignorance then we will see the world to
be real; the world that is composed of objects and people that are different from one
another is considered to be real. This perspective will only lead to sorrow in the long run;
we dont have to explain this as we constantly experience only sorrow from the world (while
maintaining this perspective of ignorance). But when we have the perspective of knowledge,
then we will get rid of all sorrows and will rejoice in bliss. Through this perspective we will
not see the entire world as different objects and people. Instead we will see it as the
substratum of the non-dual reality of Brahman. Even as the entire dream world is the
dreamer alone similarly the entire world that we currently experience is the non-dual reality
of Brahman alone. This vision of oneness or of Brahman as pervading the entire world leads
us to eternal bliss (as it is vision of knowledge it is truth or fact that the entire world is
just the non-dual reality of Brahman alone).

Thus through vision of knowledge we will get rid of the illusion and perceive the reality
behind the illusion (the substratum of the illusion). Thus sorrows caused due to the illusion
vanish and we will rejoice in bliss in the substratum. With respect to the world all sorrows
will end when we have vision of knowledge and we will thereby be able to ever rejoice in
bliss at all times (in our very nature of blissful Brahman). The ultimate goal of analysis of
mithyaa and the world as mithyaa is not to just negate the world but it is to get rid of all
sorrows and ever rejoice in bliss. We will be able to do that through analysis of mithyaa ad
the vision of knowledge.

May we all strive to gain conviction about the world to be mithyaa so that through vision of
knowledge all sorrows will end and we will ever rejoice in bliss in abidance in our very
nature of Brahman that is the very substratum of the entire illusory world that we currently
perceive.


Acharyasmrithi

Vachaspati Mishra
Masters from ancient time itself have been preaching Vedanta as the one and only way to
eternal bliss or moksha. This is after thorough analysis of everything and thereby coming to
the conclusion that the ultimate goal of life is moksha and moksha alone. This moksha isnt
something that is attained from the world but it is ever-present as our very nature of
Consciousness. Moksha is the ultimate goal of life and therefore life is fulfilled only through
attaining of moksha not through any other means.

Now is there anything called the ultimate goal of life?
This question can arise in the mind of sadhakas because we find different means for
different things in the world. We also find that the goal of life for different people is different
in the world. Some seek power, others seek money, yet others seek wisdom. Even when it
comes to the one goal of wisdom, some seek wisdom of astronomy, yet others that of
nuclear physics. Thus we find that there are differences in the goal of life for people and
even when goal appears to be in the same field or science, there are differences of some
sort or the other. Amidst all such differences it is tough indeed to believe that there is one
ultimate goal of life that is being sought by each and every person in the world.

Though it might be tough to accept that there is just one ultimate goal of life that
everybody is seeking, a little analysis will clearly prove this to be true. Why do we study?
We study in order to get a job. Why do we need a job? In order to earn money. Why do we
want to earn money? In order to get settled in life. Why do we want to settle in life? In
order to lead a happy and blissful life. Why lead a happy and blissful life? Because we want
to be happy and blissful at all times.

Thus we find that the ultimate goal of life of boy is not education though he thinks it to be
education. It is ever rejoicing in bliss (leading a happy and blissful life). If we analyze the
goals of each and every person in the world we will still come to the same conclusion that
we all are not seeking different goals but the one goal of complete cessation of sorrow and
ever rejoicing in bliss.

All efforts of people in the world are in order to achieve this ultimate goal of life of moksha
which is split into two as complete cessation of sorrow and ever rejoicing in bliss. Nobody

wants to be sad and everybody wants to be blissful at all times. It is this goal that is termed
in the scriptures as moksha and expressed differently as peace, satisfaction, contentment
etc. These are just synonyms to denote that state where sorrows have completely ended
and we ever rejoice in bliss.

The first step towards fulfillment of any goal is to accept the goal. Today we are running
here and there in search of some goal in life. We think that we are running after the goal
that will fulfill us when we are just running behind pleasures of the world (in one or the
other form). Even as a driver who is driving his car without knowing as to what is his
destination will not reach his destination similarly a person who doesnt acknowledge his
goal of life as the ultimate goal of moksha will not attain moksha.

What is the harm if moksha is not attained?
If moksha is not attained then we will continue in the cycle of birth and death in the ocean
of samsaara. This ocean of samsaara never ends as it is just an illusion. Any illusion ends
only through knowledge and therefore through knowledge, attaining moksha is the only way
to put an end to the never-ending cycle of birth and death. The cycle of birth and death
causes us sorrow at all times. We come into this world crying and we go from the world
crying. In between, while living a life as well we are constantly crying alone. Therefore a
wise person will always try to get out of this ocean of samsaara which only leads to sorrows.
Though there are pleasures in the world they are temporary and therefore will lead to only
temporary happiness. Such temporary happiness is seed of sorrow because it will eventually
lead to sorrow alone in the long run.

Since the ultimate goal of life is ever rejoicing in bliss and samsaara only leads to sorrow
therefore a wise person should strive to overcome this ocean of samsaara through
knowledge of the scriptures.

Even as darkness is removed only by light similarly only knowledge can put an end to
samsaara which is caused as a result of ignorance of our very nature of the non-dual reality
of Lord or Brahman.

Knowledge as wrongly thought about by many people is only found from the scriptures. This
is because knowledge of objects can be found in the world (or got from the world) but
knowledge of the subject of Brahman (which is our very nature of Consciousness or Self)

can only be found from the scriptures. Scriptures are without any author and are revealed
to rishis during their times of intense contemplation or absorption in Brahman. Therefore it
is faultless and it is the mirror in which we see our own very nature of Self or
Consciousness. Though there are many branches of knowledge in the world, all those focus
on the world (and not on the non-dual reality of Brahman). Therefore knowledge of
Brahman cannot be found through them. Thus though there are stalwarts in each and every
field of science in the world we find that they all lack happiness. If happiness or eternal bliss
is required then there is no other option than to gain knowledge from the scriptures.
Without knowledge of the scriptures we will not gain knowledge of Brahman and though we
might learn everything under the Sun, still we will be suffering in sorrow alone without
getting happiness we will be going from one birth to another experiencing just sorrow.

Therefore wise people will understand and try to learn the scriptures. But this is easier said
than done. Scriptures arent that easy to learn by ourselves. Statements of scriptures
themselves appear contrary in nature. In one place scriptures say that the Self is not known
through the mind and in another place it says that the Self is known through the mind. In
just one sloka itself it is said that the Self moves faster than the mind and that the Self is
without any movements (achala). Such contrary statements can only be understand if we
learn it from right perspective. For example when it is said that the Self is not known
through the mind it is meant that the mind only knows objects whereas the Self is the
Subject (and therefore not objectified through the mind). When it is said that the Self is
known through the mind, a purified mind is meant. Such a pure mind is like a pure mirror in
which we can see our own Self. A pure mind is able to gain concentration and such a mind
therefore is able to apprehend the scriptures properly. Through proper apprehension of the
scriptures such a mind will be able to easily attain the ultimate goal of life as moksha. Thus
though the scriptural statements appear contrary in nature they are not really contrary but
appear contrary as a result of improper understanding or wrong perspective of
understanding.

Though today we have many interpretations and translations of scriptures still it is the
commentary of Adi Sankaracharya that is depended upon by all for understanding the
scriptures. It wouldnt be wrong to say that without the bhashyas or commentaries of
Sankara, we will not be able to understand the scriptures properly.


But Sankara being the true master logician uses only the bare minimum words in order to
explain anything. If one word can explain something then he wouldnt use more than one
word (though usage of more words would lead to proper or better understanding for
sadhakas). Therefore his bhashyas are also crisp and to the point only a sadhaka with a
concentrated or focused mind will be able to understand his bhashyas properly.

But it is Ishwaras will that great masters are born on earth again and again; and they
provide us with better explanation of the scriptures thereby ensuring that we not only
understand the scriptures but are able to follow them towards the goal of moksha in this
very birth itself. One such master who came just after Sankara is the great Vachaspati
Mishra.

Great masters are those who dont leave behind a lot about themselves and therefore
whatever we know about them is less alone (and lot of things about them is subject to
controversies). This applies to this great master of Vachaspati Mishra as well.

1. The Advaitin
Though Vachaspati Mishra has written works on all six darshanas, still it isnt wrong to say
that he was an advaitin (as is evident from his masterpiece of Bhamati). As we can prove
beyond doubt, Advaita is the ultimate truth. The entire world of duality that we currently
experience is constantly changing and therefore it is just an illusion in the non-dual reality
of Brahman even as the entire dream world is just an illusion in the dreamer (who appears
as the entire dream world). As Gaudapadacharya says, non-duality alone is ultimate though
empirically duality is accepted to be real (even as dream is accepted to be real within the
dream but ultimately it is accepted to be unreal). We cannot even watch a movie because it
is unreal but we accept it to be real from that perspective and ultimately unreal therefore
we not only watch a movie but we are able to enjoy it as well. Similarly though the world is
accepted to be real from the empirical perspective, still ultimately it is known to be just an
illusion in the non-dual reality of Brahman.

Any master who doesnt accept the non-dual reality of Brahman or Advaita alone to be real
will not be able to rejoice in bliss and therefore he will not be able to guide others as well to
the state of eternal bliss (the fulfillment of life itself will not be possible for him and for
others who approach him). That just through reading or learning of the work of Vachapasti

Mishra people are able to attain the ultimate goal of life of moksha makes it clear that this
great master is an Advaitin who spreads the knowledge of Advaita through his work.

2. Bhamati-kaara
As mentioned earlier, Sankaras bhashyas are not very easy to understand and therefore it
requires further explanation. The first such full sub-commentary of Sankaras Brahma Sutra
Bhashya is Bhamati of Vachaspati Mishra. The story goes that during his marriage,
Vachaspati Mishra saw a creative debate happening and he was so much fascinated by it
that he started learning the scriptures and writing works. By the time he was done, he was
old and therefore he found that he hadnt given any attention to his wife. Therefore he gave
his wifes name to his masterpiece, the sub-commentary on Sankaras Brahma Sutra
Bhashya.

This work of Bhamati itself is very tough to understand though it itself is an exhaustive
explanation or elaboration of Sankaras Brahma Sutra Bhashya. Amalananda wrote the
Vedanta Kalpataru in order to explain Bhamati and Appaiyya Dikshitar wrote the Parimalam
on Kalpataru. The five of Brahma Sutras, Sankara Bhashya, Bhamati, Kalpataru and
Parimalam is considered as Vedanta (or the texts of Vedanta) by the famed Gauda
Brahmananda (who wrote the Brahmanandi commentary on Madhusudana Saraswatis
Advaita Siddhi).

It is impossible to even give few words about Bhamati here so we would just have to be
content with the words that Bhamati is the first full sub-commentary on Sankaras Brahma
Sutra Bhashya and ardent sadhakas would do good to at least read through it to get better
perspective of the concepts or tenets of Advaita Vedanta which would then lead them to the
goal of moksha.

3. Broadhearted as a result of Advaita
We all have our own territories which we dont break. For example I write on Vedanta and
therefore I always write on Vedanta alone. I wouldnt break this boundary and write on
science or any other topic. Such kind of limited-heartedness or limited-vision is found in
majority of people in the world. Even with various darshanas or people following those
darshanas we will find this kind of limited-vision. But this doesnt apply to Advaita because
Advaita encompasses anything and everything.


Many think that just because we follow Advaita, the entire world is of no value or no
purpose. Yes, the world has no real value or no real purpose but this doesnt mean that the
world has no value or no purpose. The world and its activities arent completely negated by
an Advaitin. They are only negated from the ultimate perspective. While acting in a movie,
the movie and its actions are accepted as a real while remembering internally that eternally
or ultimately they arent real. In the same way, an Advaitin lives in the world like any other
person. He performs activities, enjoys pleasures of the worlds and leads a worldly life like
any other person; but the difference is that internally he knows that the world is just an
illusion. Therefore when something goes wrong in the world he is ready to face it. While a
worldly person gets affected by activities of the world, he remains unaffected and blissful at
all times. Though externally he may still behave as if getting affected, internally he ever
rejoices in bliss. Anybody who comes in contact with him will be able to directly experience
this bliss that emanates from his presence.

The advaitin while preaching Advaita also remembers that the sciences of the world have its
place and therefore he doesnt negate it. He just advises people to also learn Advaita so
that they are eternally saved (rather than just experiencing temporary happiness from the
world).

Due to his broadheartedness he is able to preach each and every science in the world if it is
necessary (though ultimately he preaches or accepts only Advaita). It requires lot of
courage to not just learn various darshanas but write works on darshanas as if it is the only
truth we follow. This is because each darshana negates each other darshana and therefore
following one would mean that we cannot follow another. But great Advaitins like Vachaspati
Mishra show us that we can write any texts or works in any subject whatsoever in the world
if we believe that Advaita alone is the ultimate truth. Therefore this great master of
Vachaspati Mishra wrote works on all the six darshanas of nyaya, vaisheshika, sankhya,
yoga, mimamsa and vedatna. And his works on these darshanas arent just mere works but
they are also considered as textbooks of the darshanas. For example in order to learn the
sankhya philosophy we learn not only the sankhya karakas but vachaspati mishras sankhya
tattva kaumudi commentary on the karakas. Without his commentary, proper
understanding of sankhya karakas isnt really possible (all translations and explanations in
local language of sankhya karakas follows his commentary alone).


Being an Advaitin, he wasnt scared of writing works on other darshanas while putting
himself in the shoes of other darshanas because ultimately he knew that Advaita alone is
real. And therefore learning or writing works on any darshanas doesnt really matter (as in
no way it will distract or take him away from the goal of Advaita).

4. Trendsetter
It wouldnt be wrong to say that Vachaspati Mishra was the trendsetter for many things
which include writing commentaries on even the Brahma Sutra Bhashya of Sankara as well
as writing works on the shad or six darshanas. We have had Vijnana Bhikshu and many
others who have followed his footsteps in order to write works on all the six darshanas. We
also have had many masters write simple and exhaustive commentaries on Sankaras
Brahma Sutra or on Bhamati.

That Vachaspati Mishra showed that a commentary can definitely be written on a
voluminous work like that of Sankaras Brahma Sutra Bhashya would definitely have given
hope and courage to other masters to write works on the same line. Therefore we have
Vidyaranya writing voluminous works on the lines of Panchapadika Vivarana (like Vivarana
Prameya Sangraha) and an essence or summarization of Sureshwaracharyas
Brihadaranyaka Upanishad Bhashya Vartika.

5. The logician
A simple reading of any of the work of Vachaspati Mishra will show us that he is a true
logician. Though the logic used by Mishra is the prachina nyaya or old logic (which was later
changed into the navya nyaya as a result of Gangesha Upaadhyaayas masterpiece), still it
is so clear and without any doubt this therefore very clearly shows the signs of a true
logician.

In todays world finding a person who knows simple logic itself is very tough; because
everybody is focused only on the sciences of the Lord. As a result they forget the ancient
sciences of grammar and logic which are helpful in anything and everything. Unlike worldly
sciences that are helpful only in certain situations, logic is helpful in all situations. If we
have proper logic in our mind or intellect, then we will be able to apply it properly in any
situation (let it be that of the world or that of Vedanta or spirituality). Needless to say,
without proper logic we will find ourselves struggling in the world and experiencing only

sorrow at all times (even worldly happiness will not be experienced if we dont have proper
logic).

A work of a true logician like Vachaspati Mishra will ensure that our logic also improves
through reading or learning of his work. Thereafter we will be able to use proper logic in our
lives (and in all situations of life). As a result life will be smooth for us. When worldly life is
smooth then we will be able to follow Vedanta with full fervor or energy or focus. But when
worldly life isnt smooth then we will only have time fixing issues of the world rather than
focusing on the non-dual reality of Brahman or the spiritual path. Through gaining proper
logic we will be able to focus on the spiritual path (rather than getting distracted or diverted
into the external world). That a master like Vachaspati Mishra will lead us to using proper
logic through his works is worth saluting this master.

6. The realized master
Though realization isnt something to be attained but it is our very nature of blissful Self still
only few are able to realize their very nature of Self. Others get deluded into the illusory
world and therefore suffer constantly in the world (thinking that they are the body, the mind
etc. and they have attachments towards the objects and people of the world).

Though it is very tough to figure out as to who is realized and who is not, it is easy for any
person who goes through the work of Bhamati to understand that this great master of
Vachaspati Mishra is a realized master. The very fact that reading of his work takes us
closer to the goal of moksha (through a proper understanding of the scritpures) is testimony
to the truth that this master was definitely realized.

Though there are masters who follow either the Vivarana school or the Bhamati school, the
common factor for both of them is the non-dual reality of Brahman. It is proving of Advaita
and the world or worldly situation that differs between these two schools. And therefore on
the basis of this, saying that both are wrong or both havent done justice to Advaita isnt
right. Also saying therefore that this master of Vachaspati Mishra isnt realized is also not
true.

That Adi Sankaras work was commented upon by this grihastha shows that in order to
attain moksha, nothing really matters from the external world perspective. What really

matters is whether we are gaining knowledge of the scriptures and whether we understand
the scriptures properly rather than misunderstanding it.

If we are following the scriptures properly then the more and more we gain knowledge we
will find ourselves progressing towards the goal of moksha. Thereby our sorrows will end
this doesnt mean that sorrows from external world perspective will not be there but just
that we will not be affected by any sorrows we face in the world. Instead at all times,
irrespective of external situations, we will be able to ever rejoice in bliss.

Such rejoicing in bliss is not possible unless we learn the scriptures and scriptures are
clarified to us through the works of great masters like Vachaspati Mishra and therefore we
are indebted to them again and again. Let us offer our prostrations to this great master for
his works that shine as a light to dispel the darkness of ignorance and make us rejoice our
very blissful nature of Self.

May this great master bless us with knowledge so that through realization of our very
nature of non-dual blissful Brahman, we are able to get rid of all sorrows and we are able to
ever rejoice in bliss here and now itself.


Vedanta Kathaa

Narrated by Sadguru Mata Amritanandamayi Devi
This beautiful short story illustrates the importance of Satsanga. Satsanga is something that
is underrated and rarely few are able to understand its true significance in the life of a
sadhaka (or in anybodys life).

Narada, the great bhakta, once got a doubt as to what is the importance of satsanga.
Therefore he approached the Lord. This is the difference between Narada and majority of
people in the world. When we are in doubt or trouble we try to seek whoever is near and
dear to us, instead of trying to find out who really can help us out of our problem. Narada
could have gone to his father Brahmaa but he went to the Lord as he knew that the Lord
alone can solve all problems. We should also depend only on the Lord all other
dependencies will eventually vanish and therefore they are of no use (for us ultimately).
Though it is tough to depend just on the Lord at all times, it is possible through constant
practice and the knowledge that the Lord alone will ultimately protect us.

Narada asked the Lord as to what is the significance or importance of Satsanga. The Lord
has his special way of answering questions (this is the same with a Guru as well). If we
dont have faith then we will start questioning the Lords or Gurus way of answering us. But
Narada had faith and therefore he followed the instruction of the Lord; for the Lord didnt
answer Narada. Instead he asked Narada to go to earth to a particular place where few
kittens were to be born. He said that there would be specific brown colored kitten and to ask
the question to the kitten. Narada, without having any doubt about the Lords instruction,
went to the particular place. Few kittens were born and there was one brown-colored one.
Narada approached it and asked the question as to what is the importance of Satsanga. The
kitten barely opened its eyes, stared at Narada and fell dead. Narada was sad and didnt
know what happened; therefore he approached the Lord (again Narada depended upon the
Lord alone for everything a true devotee depends upon nobody but the Lord alone; even if
we depend on the Lord in our mind we will get answers to all questions.). The Lord consoled
Narada and then told him to go to another place on earth where few puppies were to be
born. He asked Narada to put forth the question to a puppy that would be brown-colored.
Narada went to the particular place and approaching the brown-colored puppy put forth the
question. The puppy opening its eyes stared at Narada and then fell dead. Narada was now
very sad and went back to the Lord crying. The Lord again consoled Narada and sent him to

another place where few calves were to be born. Narada was to ask a brown-colored new-
born calf the same question. Narada was afraid as to what would happen but the Lord
consoled him and therefore Narada went to the particular place. There were few calves born
and one was brown-colored. Approaching it Narada asked the question as to what is the
importance of Satsanga. The calf opened its eyes, stared at Narada and fell dead. Now
Narada was very sad. Crying a lot he went back to the Lord. The Lord again consoled him
(though we may have got consolation from everybody, the Lords one glance is enough to
console us and take us from sorrow to bliss). The Lord then told Narada to go to a particular
kingdom where a prince would be born and to put forth the question to the prince. Narada
was now very scared that the prince would die and it would be bad for the entire kingdom.
But the Lord assured him that all will be well. Thereby Narada went to the kingdom. The
queen was about to deliver a baby. The king upon seeing Narada welcomed him. This was
the way of the ancient people that all sages were welcomed this is unlike today where we
dont have any respect to elders, let alone sages. Yes, there may be false sages but just
because there are few false sages we shouldnt stop respecting all sages. Though there are
some banks that are fraudulent in nature we dont lose faith in all banks we still invest our
money in banks; similar is the case with sages and elderly people (learned people). Anyway
Narada was taken to the place where the queen was going to give birth to the baby. The
baby/prince was born. The prince upon seeing Narada jumped upon his shoulder and stared
at him. Narada was surprised. The prince stared at Narada and asked him Dont you
recognize me, Narada? Narada replied no. The prince then smilingly said that he was the
same brown-colored kitten, puppy and calf in previous births. As a result of association with
Narada, he got higher births and therefore eventually was able to get the most-precious
human birth (which will lead us to moksha or eternal bliss). He prostrated Narada and
thanked him again and again. Narada blessing the prince, the queen, the king and the
kingdom went back to the Lord. The Lord was just smiling the smile of the Lord finally had
answered the question of Narada. Narada fell at the Lords feet and prostrated him.

In this story we find the greatness of Satsanga. Just one sight of Narada and being near
Narada elevated the state of the kitten, puppy etc. This is the effect of Satsanga. Without
we putting much effort, we will be able to progress very quickly in the spiritual path as a
result of Satsanga. Whatever we attain through years and births of tapas or austerity we wil
be able to attain in just few minutes of Satsanga. Preparing a fire and keeping it alive is
very tough since the fire is for us to get heat, it is easier if we go to a place where fire is
burning and directly get the heat. Similar is the case with Satsanga as well.

Satsanga is inevitable for a sadhaka. Without Satsanga, it is tough to even survive in the
world. The world is filled with people having worldly desires alone. Amidst such people we
will also start developing worldly desires. Once we get immersed in the ocean of samsaara it
is very tough to come out of it. Therefore while living in such a treacherous and delusive
world we need some protection and acceleration. This is attained in the form of Satsanga.

So what is Satsanga?
Association with Sat is Satsanga. Sat is Ishwara or the non-dual reality of Brahman.
Anytime we are associated with the thought of the Lord, we are in Satsanga. Many times we
find people indulging in activities like bhajan, japa etc. but they are not in Satsanga because
there is no thought about the Lord. Thought about the Lord is the important part of
Satsanga. All other activities can be there or not but the thought of the Lord should be there
in our mind. Here we find that merely Naradas presence was enough. Even as a
policemans presence will make thieves tremble and run away; similarly Naradas mere
presence is enough to fill our minds with thought of Lord. This is because Narada is filled in
his mind with thoughts of the Lord (he knew nothing other than the Lord). Being in the
midst of such people is true Satsanga. It will instantly elevate our state from thinking about
the world to thinking about the non-dual reality of Lord.

How do we know if we are implementing Satsanga?
Satsanga will fill our minds with the Lord; this means we will be content or blissful. This
bliss will make us remain silent and not indulge in worldly activities for a short period of
time. Vidyaranya says that this is like after getting up from sleep; since in deep sleep we
experience bliss therefore after waking up we will be silent for a while (as we want to think
about that bliss and be in it for a while). The more Satsanga we follow, the more blissful we
will become. This bliss isnt related in any way to the external world or situations in the
external world. The world and problems of the world exactly remain the same but internally,
in the mind, we will ever rejoice in bliss. Irrespective of whether sorrow is experienced or
happiness is experienced in the world, we will rejoice in bliss internally.

The best reflection of our state of mind is our face. And the presence (physical) itself will
reflect the state of mind. If we are angry then it will reflect in our face which will be red and
our body which will be trembling. If we are sad then it will reflect in our face which will be
sad or dull and our body which will be without activities. But when the mind is filled with
bliss, then the face will shine and the body will also show the bliss (luminosity).

The best way to judge whether a person is blissful is through being near the person. When
we are near the person we will be able to ever rejoice in bliss ourselves (as long as we have
a bit of open mind and are without prejudices).

Yoga Vasistha says that there are four sentries standing guard to the door or town of
moksha (liberation). They are shama, vichara, santosha and sadhusangama (Satsanga).
Shama is calmness of the mind; vichara is self-enquiry; santosha is contentment; and
sadhusangama is Satsanga. Satsanga is considered as the most important sentry to the
door of moksha. If this sentry is pleased then we will be able to get into moksha very soon
itself. This means that whoever practices Satsanga a lot will be able to quickly attain
moksha.

Satsanga, as we have seen, is filling our mind with thoughts of the Lord. The lord is thought
about by his devotees and therefore being the presence of true devotees is true satsanga.
True devotees are those who always think about the Lord and know the Lord alone to be the
all-pervasive substratum of the illusory world of names and forms. Only such true devotees
will reflect the blissful presence of the Lord and Satsanga is association with such people
alone. We may be in a temple but if there is nobody thinking about the Lord there, then it
isnt Satsanga. Though we ourselves can fill our minds with the Lord in the temple still it will
not be very powerful (unless we are true devotees of the Lord). Therefore through an open
mind we should find out true devotees (through the bliss that emanates from their very
presence) and then should spend more and more time in their presence. Thereby we will
accelerate our way towards the goal of moksha and we will be able to ever rejoice in bliss.

May we all strive to implement Satsanga so that we are able to quickly progress towards the
goal of moksha and putting an end to sorrows we are able to ever rejoice in bliss here and
now itself.


Vedanta Pariksha

This month all questions are on Hanuman.

1) Which God is considered as the father of Hanuman?
a) Soorya
b) Indra
c) Vaayu
d) Brahmaa
2) Who is Hanuman most devoted to?
a) Vishnu
b) Rama
c) Siva
d) Brahmaa
3) How long did Hanuman live?
a) 80 years
b) 100 years
c) Chiranjeevi (never dying)
d) 120 years
4) Who is Hanuman born as in the next birth?
a) Indra
b) Vishnu
c) Brahmaa
d) Siva
5) Hanumans devotion for Rama can be related to?
a) Gopis towards Krishna
b) Sureshwaracharya to Sankara
c) Meerabhai to Krishna
d) Never related
6) Who is the mother of Hanuman?
a) Anjani
b) Siva
c) Vaayu
d) Indra


7) What is the one quality we dont get by worshipping Hanuman (though we get all
qualities worshipping Hanuman still there are only few qualities that are mentioned
as attained through worship of Hanuman)?
a) Vidyaa
b) Balam
c) Buddhi
d) Shuddhi
8) For what purpose did Hanuman really joined hands with Rama?
a) To kill Ravana
b) To save Sita
c) To remove sorrow of Sugriva
d) To meet his Ishtadevataa
9) What is the best attitude Hanuman is known for?
a) Knowledge
b) Devotion
c) Servant
d) Realized
10) Write one sloka on Hanuman.

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. b Sree Mataa
2. b Mahishasura
3. c Bhandaasura
4. c Bhaskararaaya
5. c Shaaktaas
6. a Panchadashakshari Mantra
7. b Sri Chakra
8. c Devi Bhagavatham
9. d Mahadeva

Marks for quiz
Sunanda Amma 8.5
Nikhila 8.5
Savitha 8

Congrats to all for answering this quiz on Devi.


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. Mithyaa samskhepa a brief analysis of Mithyaa
8. Acharya Smrithi remembering an acharya through brief life-history and works
9. Vedanta Kathaa a short story with import on Vedanta and its brief explanation.
10. 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 Nov13

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