VedantaDarshanam Apr10

AUM NAMAH SHIVAYA VEDANTA DARSHANAM Apr 10
Vedanta Darshanam
Salutations to all.
Yet another eventful month has passed by. As Sankara beautifully puts it in Bhaja
Govindam, Kaalah kreedathi gacchathi aayuh (time passes and aging happens); the only
questions that a seeker should ask himself or herself is whether desires are getting
reduced; at least are desires just staying the same instead of increasing; is our happiness
level increasing or decreasing (happiness not based on external objects but happiness
irrespective or independent of external objects/situations/environment).
These questions are what a seeker needs to ask constantly in order to remain focused on
the spiritual path. If at any point of time, the happiness level is decreasing or desires are
increasing then it means the seeker is not progressing but going down in the opposite
direction. Already we have accumulated lot of vasanas and karma phalas in the innumerous
previous births. It is easy to answer this through Vedanta saying that “I am not the body
therefore there is no karmaphala or vasana for me” but do we really mean it? Are we able
to remain blissful even when faced with physical troubles? If yes, then we have nothing to
worry about. If no, then we are just using Vedanta as a shield and as an excuse to our
miserable state.
Irrespective of whether we make such foolish and idiotic statement or not, we will be
suffering here and in the future as well. Thus it all boils down to whether internally we are
blissful or not. It is impossible to remain blissful without knowledge of the Self as all-
pervasive Consciousness and this knowledge can be achieved through Vedanta alone.
Thus it is high-time that we as seekers seek out the Self through learning and implementing
Vedanta so that even as another month passes by, we don’t remain in the same level as the
previous month but are able to progress towards the ultimate reality of Brahman. The
sooner we progress, the sooner we will be able to rejoice in bliss.
And since ultimately the goal of life is to rejoice in bliss untainted and unaffected by sorrow,
therefore it is essential that we start in the path at least now. Starting now will ensure that
we attain the goal of eternal bliss at least by the end of this birth or at least in a few births.
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of 53
This is not the time to say “later” and give excuses. Already we see so many natural and
manmade calamities happening in the world. It just takes one moment to be in one of those
calamities and thereby will end our life. We don’t know whether we will get a spiritual
environment or spiritual temperament in the next birth as births depend on our previous
actions and knowledge accumulated (balance of both). Hence only a fool will try to take
risk. A wise person will try to achieve the goal here and now itself so that yet another birth
isn’t wasted in futile activities that we have been doing for many births and for many years
in this very birth itself.
AUM NAMAH SHIVAYA

Apr 11th
Anukramaanika
Vedanta Darshanam ..................................................................................................................................... 1

Guru Mahima ................................................................................................................................................ 4
Mukhya Vishayam ......................................................................................................................................... 9
Sankshiptha Vedanta .................................................................................................................................. 18
Gitaamritham .............................................................................................................................................. 23
Upanishad Prachaaram ............................................................................................................................... 27
Raga Varsha................................................................................................................................................. 32
Madhuraamritham...................................................................................................................................... 35
Praadeshikam.............................................................................................................................................. 38
Charitham ................................................................................................................................................... 43
Sthuthi ......................................................................................................................................................... 46
Vedanta Pariksha ........................................................................................................................................ 49
Ghatanaa ..................................................................................................................................................... 52
Anukramaanika Nirdesham ........................................................................................................................ 53
Guru Mahima
Let us continue with the slokas of Gita where a seeker offers prostrations to the Guru.
Yatsattvena jagatsatyam yatprakaashena bhaathi tat

Yadaanandena nandanthi tasmai sreegurave namaha
By whose existence, this world appears existent (real); who shining (or whose light) makes
the world shine; whose bliss spreads into the world, unto such a Guru my prostrations.
World dependent on Guru

We have seen previously that Guru is one with Brahman. Brahman is defined in the
scriptures as of the nature of Sat Chit Anandam or Existence, Consciousness and Bliss. Thus
the Guru is of the nature of Existence, Consciousness and Bliss. The world that we currently
perceive is just names and forms of Brahman or Guru – the differences in the world are due
to names and forms which aren’t real at all but appear real due to Satchidanandam. If not
for Sat, the world wouldn’t exist at all. It is very easy to understand this – the world is
constantly changing whereas Brahman is changeless. As a variable depends on the constant
for its very existence, similarly the changing world depends on Brahman for its existence. If
not for Brahman the world would cease to exist. This can be understood through the
analogy of water in desert – the water in desert doesn’t have any existence but for the
desert. If the desert were to cease to exist, the water would also cease to exist instantly.
Thus the world exists because of the existence of Brahman (since world is an illusion in
Brahman even as water is an illusion in the desert).
Any existence requires a light to fall upon it or a light to illumine it. The light which always
illumines temporary as well as permanent existence is the light of Consciousness – this is
the light of all lights. Even the various lights that we see in the world like Sun, moon, stars,
lamps etc. are depended on the light of Consciousness. But for Consciousness, all these
lights will have no power to illumine anything (a person has to be Conscious in order to
experience any existence). It is but a fact that Existence and Consciousness go hand in
hand. If something exists, then a light is falling upon it – if a light is falling upon an object
then the object exists.
Thus Ramana Maharshi says

Sattva bhaasikaa chit kvavetharaa
Sattaya hi chit chittayaa hi aham
Who can illumine existence other than Consciousness; since I exist (at all times) therefore I
am Chit or Consciousness in nature as well.
Since the Guru is Chit in nature, therefore Guru illumines the entire world. The light that
illumines the world is that of the Guru. The world doesn’t have any sentience or power of
illumining anything of its own. It is the light of Guru which makes it appear as if the world
has the power to illumine objects even as an iron rod kept in fire for a period of time might
appear to be like fire (and it might seem to possess qualities of fire but it doesn’t really
possess – it appears like fire because of being near to fire). Since the world is pervaded with
Guru of the nature of Sat therefore the world appears not just existing but appears as if it is
sentient (and has a light to illumine objects).
The objects of the world give us happiness even if the happiness is short-lived or
temporary. The world which doesn’t exist at all cannot give us any happiness – thus the
world requires a source of happiness from which the world appears to take a part of the
happiness and give it to people who experience the world. The source of happiness is Guru.
The Guru’s very blissful nature is imparted to the world but partially as the world limits the
happiness (names and forms limit eternal bliss thereby making them temporary blissful and
not eternally blissful). A seeker who is able to go beyond the names and forms of the world
will experience the entire world as eternally blissful as the world is just names and forms of
Brahman or Guru (remove names and forms and Guru alone exists).
To sum it, the world exists only because of the Guru; the world shines only because of the
Guru; the world is a source of happiness because of the Guru; the world is nothing but the
Guru with names and forms. Even as various objects made of gold are just names and
forms of gold and thereby gold alone, similarly this world made of names and forms of Guru
is Guru alone. This means that a seeker should constantly see this entire world as filled in
and out with the Guru – this means respecting the world (not as the dual world but as
Guru). If only we are able to experience the world as the Guru even for a little period of
time, most of the problems that we experience today will instantly vanish.
This vision of the world as Guru is vision of oneness or samatvam when a seeker realizes
that this entire world is Guru and Guru alone.
Yasmin sarvaani bhoothaani atmaivaa bhoot vijaanatah

Tatra ko mohah kah shokah ekatvam anupashyathah
When a person realizes that the Self (Brahman or Guru) alone has become this entire world
then all delusions and sorrows will vanish due to vision of oneness.
When a person sees duality in the world, it leads to likes and dislikes. Likes and dislikes in
turn lead to attachment and aversion which in turn leads to happiness and sorrow. Thus
tossed around between happiness and sorrow, a seeker experiences nothing but sorrow and
sorrow alone.
If a seeker desires to get rid of sorrow once and for all then the entire world has to be seen
as the non-dual reality of Guru alone – Guru of the nature of Existence, Consciousness and
Bliss. There is no other way to removing sorrow but this. If we think we can go to some
pilgrimage places or some temples or some mahatmas and get rid of sorrow instantly then
we are totally mistaken. Removal of sorrow is possible only through knowledge that this
entire world is one Consciousness alone. This itself is knowledge; this itself is devotion; this
itself is yoga of the nature of vision of oneness or equanimity.
This sloka of Guru Gita also gives us a way to act in the world while perceiving the entire
world as filled in and out with the Guru. A seeker with a Guru doesn’t thereby need another
ista devatha (favorite deity) – the Guru serves as the ista devatha. Since the Guru also
stands for Brahman and imparts us knowledge about Brahman therefore whenever we
remember the Guru (through seeing the Guru in the entire world) we will be implementing
knowledge and thus this becomes a sadhana of jnaana thereby making us rejoice in bliss
while taking us more and more towards the goal of eternal bliss (getting rid of sorrows and
ajnaana once and for all).
Guru as everything
Though we saw this aspect of considering the Guru as everything in the previous issue, it is
worth analyzing this again here. AMMA says that a person shouldn’t think that “my Guru
doesn’t think of me” as the Guru is ever thinking about the disciples only. But in order for
the Guru to help us out or guide us towards the goal of eternal bliss or take us away from
the ocean of samsaara characterized by sorrows and sufferings, a disciple has to develop
complete surrender to the Guru. When Draupadi called out to Krishna with one hand while
holding on to her saree with the other hand, the Lord didn’t come to help her out. The Lord
came only when Draupadi let go of her saree and called out to the Lord with both her hands
denoting complete and total surrender.
Unless we have total surrender to the Guru, we will not have complete faith in Guru. Faith is
everything in the spiritual path where logic and reasoning can only take us to an extent.
Logic can be used to prove that the non-dual Self which is one with Brahman does exist and
we are the Self. But logic can also be used in a hair-splitting way to prove the opposite to
the same. Thus logic which is a product of Maya or the illusory world cannot lead us to the
truth of Brahman. If we have to realize the non-dual reality of Brahman then we need faith.
Without a Guru we will not be able to learn or understand that Brahman does exist – the
Guru isn’t like mere books where Brahman is defined but the Guru is a living embodiment of
Brahman showing us that Brahman does exist and that we can realize our very nature of
Brahman here and now itself.
Without total surrender and faith, we will never be able to understand and appreciate the
words of the Guru – hence it is essential to gain total surrender and faith unto the Guru.
When we have surrender and faith on the Guru then we don’t have to seek or depend on
anything else in the world. The problem with the way life is today is that we have to depend
on a lot of things and people – today science is trying to make life automatic so that
dependencies are reduced. Dependencies always pose a trouble as it is always limited and
has conditions associated with it. We can never make our lives automatic because then one
small error or mistake will turn life upside down. But if we are able to depend on one person
who will never fail, then life will become very smooth and blissful. This one person on whom
we can depend on at all times is the Guru – Guru is not like Brahman but Guru is in a
human form like us (of course Guru can also be mental perception). The Guru will never fail
us even if the Guru’s physical presence isn’t there to guide us any more (any form whether
it is that of a normal person or the Guru or Ishwara himself will have to vanish from earth
as forms are always limited in time). Thus if we are able to develop surrender and faith unto
the Guru then we will always be protected by the Guru – we will no longer need any other
dependencies in the world (it doesn’t hurt to have dependencies) and thereby our lives will
become very blissful.
May we strive towards such a state where we are able to always depend on the Guru
thereby making our lives very blissful instead of being filled with sorrow at all times.
Mukhya Vishayam
Sankalpa Nireekshanam
Each and every person in the world has a different experience with the world. Some have
experiences of poverty; others have experience of money; yet others fame; yet others
miseries; yet others very happy moments. Irrespective of all these experiences of the
world, it remains a naked truth that no person who experiences the world, as it is, is
content or satisfied; not even one such person can make claims of remaining very blissful.
This is because of the very nature of the world – the world is beautifully described by the
Lord in Gita as temporary and sorrowful (anityam asukham lokam).
The first step in spirituality or Vedanta is to accept this truth that the world we currently
perceive is sorrowful and will lead to sorrow and sorrow alone. If we aren’t merely
convinced with statements, logic too proves that the world which is constantly changing is
sorrowful as anything which changes will give sorrow in the long run (though might seem to
give happiness in the short run). That which changes will cease to exist at one point of time
– when the entire world itself ceases to exist or doesn’t exist, how can we get any eternal
bliss out of the entity? Yes, while the entity is present it might give us happiness but the
happiness is temporary, short-lived and sandwiched between sorrow (sorrow while trying to
possess the object in order to experience happiness and sorrow after the object ceases to
exist). Hence the Lord says in Gita that wise people will never take resort to the temporary
and sorrowful world.
Our very experience as well as experience of people in the world supports this scriptural
truth (about the world) and logic (about world being sorrowful). There has been no king or
chakravarthi or emperor or rich person or any person for that matter who has got eternal
bliss from the world; on the other hand all such people have got sorrow and sufferings alone
from the world whether it be Alexander, Napolean, Hitler or any other person. Even the
great scientists of ancient times have faced sorrow and sorrow alone. Even today we see
great presidents, scientists, rich people, bureaucrats, politicians etc. all facing sorrow and
sorrow from the world.
One problem after the other starts to trouble the people of the world. Few years back it was
terrorists; just a year ago it was economy (which is still down); and to add to this, weather
calamities are a lot today. On one hand we see countries being affected by winter storms
and on the other hand we see countries being affected by over-heat. Thus problem after
problem starts to pound upon the people of the world and there has been and will never be
found a permanent solution to these problems. When one problem is solved, another
springs in its place – thus continues the sorrowful journey of man in this temporary and
sorrowful world.
In order to eradicate these problems, we have to thus accept the truth that the world is
temporary and sorrowful (this has been proved through sruthi or scriptural statements,
yukthi or logic and anubhava or experience – our own and others). Only when a person
realizes that the experiences he or she is having (experiences of or in the world) is
sorrowful will such a person start seeking eternal bliss in places other than the world. This
search then will end up in the non-dual reality of Brahman as the cause-substratum of the
temporary world. More and more a seeker analyzes Brahman, more and more the seeker
progresses towards Brahman. After thorough analysis a seeker will constantly remember
Brahman in the mind – such constant contemplation of Brahman as the non-dual reality
behind the temporary (illusory) world is the direct way to realization. As time passes by with
contemplation of Brahman, the seeker will appear more and more blissful; until the seeker
remains blissful (not just once a day or few hours in a day but through an entire day – not
just for one day but beyond time, meaning at all times).
Though the above paragraph which is a summary of the spiritual journey might seem to be
very short and simple, it isn’t as simple without thorough knowledge about the world. A
thorough knowledge of the world to be an illusion, thereby knowing Brahman to be the
substratum of the world and finally contemplating on Brahman at all times is essential for a
seeker to progress smoothly and quickly to eternal bliss so that more time isn’t wasted in
suffering in this illusory world. Thorough knowledge can be gained through an analysis of
sankalpa (thoughts) which is what we are trying to undertake here. A detailed analysis of
sankalpa has been beautifully taken up by the Lord in the sixth chapter of Gita which ardent
seekers should definitely learn (mp3s of talk on the sixth chapter of Gita can be found at
http://vedantatattva.org).
Sankalpa – definition
A very simple definition of sankalpa is thought or imagination. But we shouldn’t contend

ourselves with such plain and literal definitions. We should go deep into a word so that the
word is completely known from all aspects – moreover a seeker should strive to analyze a
word in such a way that the word leads us to the non-dual reality of Brahman (since
Brahman alone is real therefore anything and everything will lead to Brahman). Everything
leading to Brahman is essential so that we don’t get distracted into non-existing objects
while forgetting the non-dual reality of Brahman (as this would make us experience sorrow
and sorrow alone).
As we know very well, thoughts come and go. Thoughts also keep changing. This definitely
means that such thoughts require a changeless substratum which should be thoughtless.
The thoughtless substratum based on which thoughts appear and vanish is the thinker. The
thinker is the Self of the nature of Consciousness who is not at all affected or attached to
thoughts.
Thoughts which are based on the non-dual Self thus is different from the Self itself. That
which is different from non-duality has to be duality. Hence we can conclude that thoughts
means duality. But duality is an illusion in non-duality and hence in order for duality to exist
predominantly, it has to be considered as real. Thus thoughts are based on duality being
considered real. The only thought which is an exception to this definition is the thought of
Brahman which is a non-dual thought pervading all other thoughts so that duality fully
vanishes and non-duality alone remains behind. Here “duality vanishing” is just a figurative
statement – it means duality not being considered real. Duality existing is not a problem at
all even as earthquakes, hurricanes, accidents etc. existing are not problems. It is when we
are attached to them that these become problems. Similarly when duality is considered real,
then all problems start. Once a seeker is able to remember duality as not real but
something which temporarilyy appears to exist, then thoughts existing will not cause any
problem even as the water seen in desert causes no problem when a person knows the
water to be not real.
Thus thoughts are duality being considered real. This definition applies to any thought
comes in the mind whether it be thought about a car; thought about a person; thought
about a job; thought about objects; thought about money – any thought under the sun
(other than the thought of Brahman which is a no-thought as we saw earlier and will see a
little later) means duality being considered real.
Duality itself means differences in the world and differences between objects/people and
ourselves. This difference between “I” and “these objects & people” is what causes us to
suffer. Once we consider difference between “I” and “these”, we will categorize “these” as
“liked” and “disliked”. We will get attached to the “liked” and averted to the “disliked”. When
something good happens to the “liked” we will be happy and when something bad happens
to the “liked” we will be sad. In a similar way when something good happens to the
“disliked” we will be sad and when something bad happens to the “disliked” we will be
happy. Since good and bad are prone to anyone and anything part of duality or the world
therefore a person twirls between happiness and sorrow. Desiring happiness and desiring to
avoid sorrow, a person will do actions. Actions will lead to fruits which can be happy or sad.
These fruits will lead to more actions in order to again maintain happiness or avoid sorrow.
These actions in turn will lead to fruits and this vicious circle goes on without any end. Put
in Vidyaranya’s beautiful words, “kurvathe karma bhogaaya, karma karthum cha bhunjathe”
or “man does actions in order to enjoy and enjoys in order todo actions”. Performing actions
the body becomes weak as it ages. Thus comes a time when the body is no longer ablle to
perform actions and hence the body is given up and another new body is taken up to
perform more actions and continue the vicious circle. Thus birth to death to birth to death to
birth – continues the chain of birth and death.
Though all these seem to be very simple to understand yet we have been going from birth
to death for many births (literally uncountable). Only a wise person who is able to
understand that all these start with duality or differences will be able to get rid of this chain
once and for all. In order to achieve this, a person has to get rid of thoughts (sankalpa
nirodhanam or sankalpa tyaagam). Since thoughts are in the mind therefore control of mind
is very essential in order to get rid of thoughts.
Mano niyamanam – control of mind

Many people run to different masters in the world seeking to control their mind (and in
some cases, controlling the minds of others). And due to this we have so many methods in
the world currently in order to control the mind – some are good and some aren’t; some
masters are true and others are false. When we find false masters in the world today,
nobody is to be blamed except ourselves if we fall at the hands of such false masters. Hence
it is more important to understand as to how to control the mind in an easy and right way.
Though many ways of controlling the mind are there and the most common one being
controlling the mind through control of prana which in turn is accomplished through control
of breath, as Ramana Maharshi says such a means is temporary and not worth running
behind. Running behind such temporary control of mind will all lead us to focus on any
object or goal of the world rather than focusing on the goal of Brahman. We may control the
mind through some breathing exercises but if we don’t have focus on Brahman we will end
up focusing on some worldly object which is also temporary (and not eternal). Hence again
dejected when the object is lost we will end up seeking something else in the world – thus
from object to another we will be tossed around. All the while aging will happen and the
vicious circle of birth-death will still continue.
Thus the right way to control the mind is through knowledge. Knowledge is the way to gain
control of mind once and for all as in this case the mind isn’t just controlled but the mind is
subdued completely. Ramana Maharshi gives this beautiful analogy as to how a subdued
mind will be – it is like an evening time when the Sun is there and Moon is also there; the
moon is totally harmless and effect-less as the Sun is there. When the Sun of the Self rises
then the moon of mind will have no effect whatsoever though it will still be there doing its
normal activities.
Knowledge – non-duality
When we use the term knowledge it is so vague and generic that we will not understand
what exactly it is. Even if we say that knowledge is Vedanta it is confusing; today we have
so many sub-philosophies and concepts in Vedanta that the actual or original is tainted a
lot. Many seekers who do some sadhana thereby gaining some extra-sensory experiences
claim today that they are realized and thereby can guide people to a blissful life through
different means other than Vedanta itself. And even as in philosophies, Vedanta gets re-
written or re-discovered by many so-called realized masters. Amidst all these confusions,
we should always try to find Vedanta in its source rather than in interpretations. Of course
such sources are not easy to understand as they are in ancient Sanskrit – even people
learned in Sanskrit today may not interpret these sources properly (as even language
undergoes changes with time).
The one way to understand whether we are properly understanding or interpreting any
scriptural text is to try to run it through the three tests of sruthi, yukthi and anubhava.
Sruthi means it is an original statement in the Vedas (Vedanta for us) or adaptation of an
original concept in the Vedas rather than a new concept created by an individual. This
definitely requires understanding of how to interpret the scriptures – today this has taken a
back-stage and people want to just interpret the scriptures and pass on the “new”
interpretation to others. The way to interpret the scriptures is to find the main import of the
scriptures (through the shad lingas or the six means of upakrama-upasamhaara etc.) and
then trying to see each and every statement (of scriptural texts or other texts) with the
light of “this main import”. This main import obviously is nothing but the non-dual reality of
Brahman as the substratum of the entire illusory world.
Why is Adviteeya Brahman the import of the scriptures?

Adviteeya Brahman can alone stand the test of yukthi and anubhava for an individual. Of
course Brahman is beyond everything and hence cannot stand logic or even experience (as
both are of external objects and not the subject of all objects). But still we can get a clear
proof about non-dual Brahman through yukthi and anubhava if and when they are used
properly.
Yukthi is to use logic in order to assert non-dual Brahman or trying to find whether such a
non-dual Brahman can stand all logic (or be above all logic). In other words, can Brahman
remain without any fault when logic is applied against it? The answer to this obviously is
YES. This is because Brahman is the Subject who even applies logic; Brahman is the
constant substratum based on which we apply logic; Brahman is the light of all lights and
hence even logic gets its light from Brahman. Thus it is very clear that Brahman can stand
logic and is beyond logic too.
Now as to whether such a non-dual Brahman being the substratum of the illusory world,
logic proves this very easily. Today people run behind many complex logics to prove this –
there is no complex logic required for this. The simple logic of anvaya and vyatireka proves
this (this logic is given by Vishnu to Brahma in chathusslokee bhagavatham). Anvaya
means one object existing, another object exists. Vyatireka means one object not existing,
another object doesn’t exist. This proves that the “another object” is dependent on the first
object and that the first object alone is real. Any dependent entity is just an illusion in the
independent entity even as a variable in mathematics is just an illusion in the constant (as
the variable at any point of time is but a constant alone). When we apply this to Brahman
and the world, we find that if Brahman exists the world does exist; and when Brahman (of
the nature of Consciousness) ceases to exist, the world ceases to exist. Thus it is proven
very clearly and in simple terms that the world is dependent on Brahman (which is
independent). This only goes on to prove that the world is just an illusion in the
independent substratum of Brahman.
Finally anubhava means intuitive experience. Many staunch Vedantins scorn at this word of
“anubhava” claiming that Brahman is the subject of all objects and hence cannot be
experienced. All words but definitely fail with respect to Brahman – this is what such
staunch Vedantins too accept. Isn’t it a mistake to run behind such words and not seek the
concepts behind the words? If listeners do get distracted and deluded by usage of the word
“anubhava”, let them get distracted as a seeker who learns Vedanta properly will never get
distracted with such words.
When we want to pass urine, we will ask a person as to where is the bathroom. It is meant
and known to everyone that we want to pass urine in the bathroom and not sleep in the
bathroom. Even as the word of “bathroom” automatically has the meaning of “urine-
passing-place”, similarly the word of “anubhava” automatically will have the meaning of
“intuitive experience” in the minds of a true seeker.
Trying to correct oneself with proper words is as good as trying to correct the entire illusory
world – there will be no gathi. After many years of learning Vedanta, instead of gaining
experience of Brahman we will end up nowhere near bliss but will try to be perfect with
respect to words (not knowing that words will always fail to describe Brahman).
☺Anyway, since the point has been made, let us get back to anubhava. What is the point of
knowing about Vishnu as the source of the world and as one who will protect us? Will we get
eternal bliss just by knowing such a Vishnu? Definitely no. We can look in puranas and look
around us whether people implementing this will get eternal bliss. The obvious answer will
be no. Bliss can only be experienced eternally if it is our very nature and it is unlimited.
That bliss which is limited will only lead to temporary happiness. Non-dual Brahman as our
very nature of Consciousness therefore is eternal bliss and is alone eternal bliss. A glimpse
of this eternal bliss is experienced by everyone in the state of dream-less deep sleep daily.
Any seeker who is ready to implement Vedanta with an open mind and no preconceived
notions will definitely be able to experience such an eternal bliss inside oneself and
pervading the entire world too. Many mahatmas are testimony to such an experience – this
experience isn’t one which only few selected individuals can experience (only those who
worship Vishnu will experience bliss and others will go to hell!!! – this is totally wrong☺).
This experience is available for anyone and everyone as this is one’s very nature – this is
the reason why it is called aparoksha anubhava or intuitive experience. Unlike other worldly
experiences where we experience objects different from ourselves, here we experience our
very nature of bliss. Bliss or Brahman is our very nature and it is the Consciousness that
pulsates constantly inside us as “I-exist, I-exist”.
Since it has been proven that non-dual Brahman alone is eternally and ultimately real, let us
get back to removal of thoughts through knowledge. Removal of thoughts through
knowledge is as simple as implementation of knowledge. Implementation of knowledge is
keeping knowledge in our mind in the background at all times and never letting it pass. All
actions, all thoughts, all desires and everything should be associated with knowledge (or in
other words, everything should be passed through the filter of knowledge). In this way even
if we are addicted to something in the world, when it passes through the filter of knowledge
it will become non-dual Brahman and hence the addiction will automatically fall off or the
intensity of addiction will become very less.
In due course of time, through such implementation of knowledge thoughts and intensity of
thoughts will get reduced. Thoughts will be nourished as and when required – this is also
termed by many Mahatmas as “living in the present”. If some action has to be done,
thoughts will be nourished for it. Once the action is finished, the thoughts are terminated.
Since the action is performed after filtering it through Brahman (seeing and remembering
mentally that Brahman alone exists while performing the action) therefore there is no scope
for the action to cause either attachment to the fruits thereof or latent tendencies
(vaasana). Such a mind is often termed as a burned seed – the seed can no longer lead to a
tree. Thus remaining unaffected by thoughts, though thoughts will still be nourished as and
when required a seeker will constantly be implementing sankalpa tyaagam. And along with
that, a seeker will get rid of sorrows and sufferings once and for all. Irrespective of whether
one body is taken or another is taken; irrespective of whether more birth is to follow or not;
such a seeker remembers that Brahman alone exists at all times (even as an actor knows
he doesn’t become any of the roles but still portrays more and more roles). With such
remembrance comes eternal bliss which pervades our very existence and it spreads to the
entire world around us. This is the coveted state of moksha; this is yogam; this is jnaanam;
this is bhakthi; this is everything.
As to the necessity to perform sankalpa tyaagam, we have to keep in mind that this is the
one and only way through which we can get eternal bliss. And since eternal bliss is what we
have been seeking for many births, it is therefore essential that we follow this to achieve
the ultimate goal of life.
Since this true sankalpa tyaagam doesn’t require us to eat less or avoid eating 30 minutes
before sadhana, sitting in meditation for many hours, gaining samaadhi etc. therefore it is
worth implementing (though many of these sadhanas might be required for seekers to gain
control or focus of mind, they aren’t essential – directly implementing knowledge properly
and thoroughly will ensure that control or focus of mind is achieved automatically). As Kena
Upanishad says, if we achieve this eternal bliss here it is true; if we fail to achieve it here, it
will be a big loss. We don’t know when our lives will end; we don’t know where we will end
up in case of next birth; since life itself is based on uncertainty (like the water on a lotus-
leaf) therefore it is urgent that we implement this here and now itself. Such implementation
will ensure that, even before we realize the goal, our life while seeking the goal also will be
very blissful and we will be able to rejoice in bliss each and every moment.
Speaking of such a blissful intuitive experience itself gives immense bliss to the mind, so
what to speak about the actual intuitive experience? May the ultimate reality of Brahman in
the form of AMMA guide us to achieve this goal of eternal bliss through sankalpa tyaagam in
the form of implementation of knowledge thereby making us rejoice in bliss here and now
itself.
Sankshiptha Vedanta
The system of Vedanta (as Vedanta is commonly considered today) bases itself on the
Prasthaana Trayas which are the Upanishads, Bhagavad Gita and Brahma Sutras. In order
to properly understand the prasthaana trayas many acharyas wrote commentaries of
various types (like bhashyas, vyaakhyaanas, tikas etc.). But even this isn’t enough for many
seekers to understand the various concepts in Vedanta. Hence these acharyas and many
others have written various prakarana granthas or works which deal with a certain topic in
Vedanta rather than entire Vedanta. There are also introductory works and other works
which deal with entire Vedanta giving a summary or brief of Vedanta.
One such work which doesn’t delve into too much logic but explains Vedanta in full in very
few slokas (or words) is the Upadesa Saram. This short work consists of just 30 slokas
based on prithvi chandas – the slokas are in simple Sanskrit comprising of just two lines.
The language is very simple for people to understand. The concepts as well are simple yet
deep. A proper understanding of this work will essentially guarantee the goal of moksha or
Brahman for a sadhaka as Vedanta is encompassed in such simple terms. Learning this
work will enable a seeker to constantly contemplate on Brahman through remembering the
simple slokas.
A work gets credibility through its author – this work of Upadesa Saram stands tall amongst
many works written by various acharyas in that this was authored by none other Ramana
Maharshi. We already learnt a brief of the life of Ramana Maharshi in a previous issue of the
magazine. Ramana Maharshi was one of the great avataras who tread the earth in recent
times. Maharshi represented Dakshinamurthy in that his words were very deep but also
golden (in that very few words used to come out of his mouth). Therefore this work gets a
higher value when we realize that Maharshi who spoke rarely wrote a work on Vedanta for
the benefit of seekers.
Another specialty of this work is that it deals with the various paths that was popularized by
Swami Vivekananda. This work harmonizes all of the paths by putting them in order
towards the ultimate goal of Brahman while including Brahman in each of them. This is
something many seekers of today should keep in mind as many run behind various paths
like Karma, Bhakthi etc. while forgetting the essence of all paths which is the non-dual
reality of Brahman. This is very important as the moment we forget the non-dual reality of
Brahman, we enter into an illusory world which can lead us to sorrow and sorrow alone
irrespective of whatever path we are following, whatever we are implementing and however
we are implementing.
Ramana Maharshi thus gives this beautiful sloka in the work regarding all paths emphasizing
on contemplation of Brahman alone:
Hritsthale manah svasthathaa kriyaa

Bhakthi yoga bodhaascha nischitham
Fixing the mind unto the heart is action; it is devotion; it is yoga; it is knowledge; definitely.
Many so-called followers of Ramana Maharshi claim that Maharshi’s path is different from
what Sankara glorified through his works and what the scriptures clearly proclaim by the
focus or emphasis of fixing the mind unto the heart. This isn’t something that Maharshi
created out of his own mind – there is nothing new to be created here; there is nothing new
to be developed here. Whatever is there has been explained previously – we can try to
explain it in a different way but no new concept can ever be developed in Vedanta. The Lord
mentions in many places of Gita that Brahman or Ishwara resides in the heart of all beings
– the heart is that which is the basis or essence of the entire world (place of Brahman) and
Ramana Maharshi too defines heart as where the pulsation of Consciousness happens as
well as from where all thoughts start. Brahman is obviously that from which this entire
world is created. Hence there is no doubt that Maharshi didn’t create or develop a new
philosophy but only explained already existing philosophy of Vedanta in simple terms for
any ordinary person as well to understand.
Ramana Maharshi starts the work through explanation of action or karma. Karma is
insentient and hence a wise person will not overly depend on action. That which is
insentient cannot give us eternal bliss as it is constantly changing or is short-lived or will
vanish soon. Hence a wise person will offer all activities unto Ishwara or Brahman while
performing it without craving or attachment to the fruit of the actions thereby purifying
one’s mind and indirectly leading to liberation. This is what Maharshi beautifully explains in
the sloka of “ishwara arpitham na icchayaa kritham, chittha shodhakam mukthi saadhakam”
(the 3rd sloka of the work).
Devotion is explained very beautifully by Maharshi as that which is pure like water (no
impurities or other thoughts – in the Lord’s words, ananya bhajanam) and viscous like ghee
(this means continuous or without any break – continuity with respect to thought of Ishwara
in our mind). Maharshi also differentiates between higher and lower devotion very
beautifully by saying that higher devotion is when the goal is oneself or when difference
between Ishwara and onself vanishes. This is also known in bhakthi as atma nivedanam or
offering oneself to Ishwara – though the terms used to define it might be different from
Bhagavatham and this work, both mean exactly the same (non-duality alone remaining
behind).
After explaining bhakthi, Maharshi explains yoga as control of mind in very beautiful slokas.
Maharshi in simple words gives the Vedantic concept that mere control of mind through
control of breath is temporary and not permanent in giving us eternal bliss. Eternal bliss or
moksha is possible only when the mind is totally destroyed. Destruction of mind is not when
a person kills the mind or goes crazy but when a person converts the mind which is a source
of many thoughts into just one predominant thought (not that other thoughts aren’t there
but other thoughts aren’t significant that they will affect this one thought – effectively it is
as good as one thought alone remaining) and the thought of Ishwara as one’s Self. A Yogi
who has attained this oneness in the mind doesn’t have any karthavya or duty to be
performed in the world as such a person has attained whatever has to be attained (the goal
of eternal bliss in the form of non-dual reality of Brahman) – we can remember that this is
exactly the same as what Gaudapadacharya says in Mandukya Karika as “aapthakaamasya
kaa spriha” (what desire will taint a person whose all desires have ended due to knowledge
of non-dual reality of Brahman).
Maharshi following Vedanta explains jnaana or knowledge in very beautiful slokas in almost
half as many slokas as the entire work and in the latter half of the work. Maharshi
establishes through simple logic that one’s very nature is that of Sat and Chit. Maharshi also
establishes oneself as Chit or Consciousness distinct from all other existences (objects)
including the Ego. This aspect of the Self as being distinct from the entire world is termed
vyaavritta lakshana of the Self. This is very important and essential for sadhakas as most of
the sadhakas are focused on either one of these objects as the Self or “I” – this
characteristics of the Self which is described in the scriptures as NETI NETI process ensures
that a seeker’s wrong notions about the Self is first negated before the Self reveals itself.
Maharshi also differentiates the Self from knowledge (of anything) as the Self is knowledge
in itself. The Self is different or distinct from anything known or unknown as both known
and unknown are objects whereas the Self is the Subject of known and unknown. This is
again another important concept which a seeker should remember. If this isn’t remembered
then after learning a few scriptural works we may judge ourselves as to whether we know
the Self or not – the Self is beyond known and unknown. The experience of the Self is unlike
any other experience. The experience is an intuitive experience of oneself. The difference
between the experiences that we have today and the experience of the Self can only be
hinted at through the fruit or result of the experience. Worldly experiences constantly lead
us to sorrow in the long run while temporarily or initially giving us momentary happiness
whereas experience of the Self is a blissful one. The bliss that a person intuitively
experiences as one’s nature is beyond any explanation but it is something which lasts
forever and is untainted by sorrow. Once a person gains such an intuitive experience (in
Vedantic words, when a seeker realizes the Self) then there is nothing more to gain or lose
in the entire world. Such bliss pervades one’s very existence and such a seeker remains
ever blissful at all times.
The last two slokas of this work are very beautiful:
Bandhamukthyateetam param sukham

Vindateeha jeevah tu daivikam
That bliss which is beyond bondage and liberation, such bliss is attained by the jeeva who
realizes his very divine nature.
Aham apethakam nijavibhaanakam

Mahadidam tapo ramana vaagiyam
Once the Ego I completely subsides, there is experience of the light inside oneself; this has
been explained by Ramana Maharshi and is attained through great austerity.
The Self or the state of realization is beyond both bondage and liberation. Generally though
we talk about the state as the state of liberation, liberation itself assumes bondage whereas
this state is that which is beyond all dualities. Hence there is neither bondage nor liberation
once a person attains this state. It is like a person thinking that he is tied up with a chain
and thereby removes the imaginary chain – once the imaginary chain is removed, the
person realizes that there never was a real chain in the first place so that it had to be
removed. Similarly once a person realizes one’s very nature of blissful Brahman, then
realization dawns that there never was a time when a person was not the Self – the long
dream of waking world filled with duality just vanishes leading to a very blissful state. In
this blissful state there is no difference between jeeva (individual self) and Ishwara
(supreme self) as duality totally vanishes. Such a state is the blissful divine state.
Ramana Maharshi always used to say that the final step of realization is when a seeker
overcomes the Ego. Sankara himself considers the Ego the greatest enemy of a seeker
because the Ego poses itself as the Self by superimposing itself on the Self (termed in
Vedanta as adhyaasam). The Lord himself has this view in the 18th chapter of Gita that one
who is devoid of ahamkaaram (ego) and one whose intellect doesn’t stick on to duality (but
perceives the non-dual essence in everything) such a person though might even kill the
entire world, he doesn’t kill at all. This same concept is the final word that Ramana Maharshi
gives in this work that conquering the Ego is realization.
Nothing can be accomplished without austerity. Hence Maharshi says that it requires great
austerity in order to realize the Self. This austerity isn’t in the form of meditation or
chanting or any other activity but this is in the form of consistently and constantly
remembering the non-dual reality of Brahman in our mind; Brahman as not just our very
nature of Consciousness but as the essence of the entire illusory world of names and forms.
Vedanta terms this as nidhidhyaasana. This is currently well-known as jnaana nista or being
established in knowledge. Irrespective of the term used, it means focus on Brahman at all
times. This in itself will lead a person to be the Self at all times and rejoice in bliss devoid of
sorrow.
A seeker can understand entire Vedanta in simple terms and implement it very easily
through this very beautiful short work of Ramana Maharshi. May Brahman in the form of
Maharshi guide us into the ramaneeya state (attractive, beautiful and blissful state) through
learning, reflecting and contemplating on this work of Upadesa Saram.
A thorough explanation of Upadesa Saram can be found at:

http://upadeshasaram.blogspot.com/
http://vedantatattva.org/vedanta/docs/UpadesaSaram.doc
Gitaamritham
7.7
Mattah paratharam na anyat kinchit asthi dhananjaya
Mayi sarvamidam protham sutre maniganaa iva
Word meaning
Paratharam - different
Mattah – than me
Na anyat kinchit – not anything else
Asthi – exists
Dhananjaya – O Arjuna
Idam sarvam – all these
Mayi – in me
Protham – tied (based)
Sutre maniganaa iva – even as beads are strung on a thread
Meaning of the sloka: There is nothing different from me O Arjuna. Everything present here
is tied onto me (based on me) even as beads are strung on a thread.
Ultimate Truth
Even though the ultimate truth has been mentioned so many times yet it still remains fresh
as ever (like puranas – puraa api navam) because it is truth and truth never loses its value,
energy, enthusiasm and bliss. Thus repetition of the ultimate truth over and over again will
only help us in progressing towards the truth and thereby helping us realize the truth here
and now itself instead of sometime later (which might be “never”).
The ultimate truth is that there is one entity present here – nothing else exists either
internal or external. This is made very clear by Chandogya Upanishad when the Upanishad
says “sadeva soumya idam agre aaseet, ekameva adviteeyam” or “Existence alone existed
before creation, one without a second”. The ekameva adviteeyam negates differences
internal (in the form of parts) and external (in the form of similar and dissimilar objects).
We can raise a question here that the scripture speaks about non-duality before creation
and not after creation; this isn’t valid as creation isn’t creating something new – if only one
entity existed before creation then creation definitely has to be an illusion. If not, then the
one entity will have to undergo changes – changes for the one entity will make the one
entity as well changing or non-eternal. The one entity becoming non-eternal would mean
that there is nothing real – or it will lead to shoonyavaada or the theory that everything is
“nothing” or “void”. Any person with a little bit of sense would be easily able to negate this
view as it is our very experience (intuitive experience) and logic as well supports that this
perceived world cannot have come out of nothing and that nothing is that which alone
exists. Only a person out of his or her mind will make such a claim. It is very evident that
the world perceived appears very real and hence requires a real substratum and not a
“nothing”. Moreover we do experience “I” as existing throughout an entire day – thus we
cannot negate the existence of the “I” as a non-existence.
If it is argued that “existence” or feeling as if I exist is also an illusion then where will all
these illusions reside? And how can we then accept even the argument of the person who
claims that “existence” itself is an illusion? Without existing himself, how can the doubter
raise the doubt or argue? All these have been very beautifully dealt in the third chapter of
Panchadashi by Vidyaranya – interested sadhakas can go through the same (mp3s of the
same can be found in http://vedantatattva.org under Mp3s and Panchadashi section).
Thus the one entity which existed before creation is an eternal entity. And therefore
creation is just an illusion in the eternal entity. This illusion is in the form of names and
forms even as various gold ornaments are seemingly created out of gold (when at all points
of time gold alone exists). At any point of time therefore only that one entity exists. It is of
the nature of Existence. Existence requires a light for it to exist and this light is the light of
Consciousness which is the light of all lights. Consciousness has to be one with existence; if
not, existence will be temporary existence and hence non-eternal. That which is Existence
and Consciousness in nature is also bliss in nature because it is eternal, unlimited and
infinite (yo vai bhoomaa tat sukham – that which is infinite or perfect is blissful).
Thus the one entity of the nature of Existence, Consciousness and Bliss alone exists –
before, during and after creation. This entity is termed variously as Brahman,
Paramaatman, Ishwara, Bhagavaan, Vishnu, Siva etc.
Vadanthi tat tattvavidah tattvam yat jnaanam advayam
Brahmethi paramaatmethi bhagavaan ithi shabdhyathe

One non-dual Consciousness is the ultimate truth – thus speak knowers of truth and they
term it variously as Brahman, Paramaatman, Bhagavaan etc.
Ekam sat vipraa bahudaa vadanthi

One Existence or Truth is termed variously by people.
This is like water is called water, jalam, neeru, thaneer, vallam etc. in different languages.
As Vidyaranya says (of course in a different context but it can be used here as well)
“bhaasha eva atra bhidhyathe” or “language alone is different”.
It is this ultimate truth of non-duality that the Lord beautifully brings out in this sloka of
Gita. The statement that “nothing exists different from me” has to sink deep into our minds
and hearts for us to go beyond all the obstacles that Maya in the form of the world has to
offer to us. This is a very simple yet bold statement which reminds us of the katha
Upanishad statement of “neha naanaa asthi kinchana” or “there is no duality here, not even
little”. This ultimate truth has to be kept in mind at all times in order for a seeker to realize
the statement in its entirety rather than mere intellectual understanding.
Me as Ishwara or Brahman
Many people might argue that the Lord uses the word of “me” here which could mean either
Krishna or Vishnu and not the non-dual Brahman that Vedanta preaches. This isn’t true –
wherever the Lord uses the word of “me” in Gita, it means Brahman and Brahman alone –
not the limited entity of Krishna or Vishnu. We very well know that Krishna had a limited
existence in the world and we also know that Vishnu too has a limited existence as the
world merges unto Ishwara at the time of pralaya and then rises again. We cannot argue
that Vishnu is the Ishwara unto whom the world merges because if Vishnu is that Ishwara
then Vishnutva or “the quality of being Vishnu” will also vanish – if there is no world to be
pervade, the word of “Vishnu” (meaning all –pervasive) is invalid. When the entire world
has merged, there is no duality and hence there cannot be a name or form for Vishnu
himself which would make Vishnu one with Brahman or Ishwara and not Vishnu.
The Lord mentions in couple of places of Gita that fools consider him as limited to a form
and that he is the Lord of everything – Lord of everything means one who is unlimited, one
who is the basis of this world and one who is the substratum of the illusory world or the
non-dual reality of Brahman. Thus it is beyond doubt that wherever “me” is used in Gita, it
means non-dual Brahman or Ishwara and not any other limited existence.
Ishwara to world -> Thread to Beads

The Lord gives an analogy to show how this entire world is based on Ishwara or Brahman.
The world as we saw previously is just an illusion of names and forms of Brahman. The
names and forms are strung to Brahman even as beads are strung on a thread. Here the
analogy isn’t about thread and beads being different from one another but it is about the
relationship between thread and beads; even as a thread is to beads, similar is the Lord to
the world. The beads exist based on the thread – if not for the thread, the beads will have
no existence (as a necklace); similarly if not for the Lord, this world to be non-existing and
unreal. Take out of the Conscious principle of Lord from the world and the world ceases to
exist immediately.
When the beads are seen or perceived, the thread is veiled. Similarly when the world is
perceived or considered as real, the Lord is veiled. Thus people who run behind worldly
pleasures of the world will not be able to see the Lord or experience the bliss of the Lord –
they will only experience sorrow and sorrow alone at all times. In order for a person to
perceive the Lord, the person has to pierce through the world or negate the world. This
piercing through or negation is not in the form of destroying the entire world but in the form
of the knowledge that the world is just an illusion and the Lord alone exists here. We cannot
remove the beads from the thread and we don’t have to do that in order to perceive the
thread – know that the beads are illusions and then we will immediately be able to see
through the beads into the thread (here we may have to consider the beads as not
independent or existing of their own – when we consider it this way then we will search for
an independent entity based on which the bead exists and thereby we will find the thread
underneath the bead, that thread which supports the bead(s)).
Thus through this beautiful analogy and very simple words the Lord proclaims the ultimate
truth or essence of Vedanta that one entity of Brahman alone exists. Since that Brahman is
of the nature of Consciousness and the “I” which pulsates inside us as “I-exist, I-exist” at all
times is Consciousness, therefore “I” am Brahman. Keeping this in mind at all times is the
direct way to getting rid of the problems of the world and ever rejoicing in bliss
remembering our very nature to be one with Brahman. May the Lord help us for the same
through constant contemplation of this wonderful sloka.
Upanishad Prachaaram
Mundaka Upanishad
This month we will see a brief summary of yet another major Upanishad, the Mundaka
Upanishad. If there is an Upanishad that explains entire Vedanta in brief yet with clarity so
as to avoid any confusions whatsoever then it is the Mundaka Upanishad. There cannot be
any confusions with respect to the concepts/theories explained in this Upanishad as the
concept is very clearly explained in simple words as well. The shad-lingas or the six different
ways to find out an import of a work if applied to Mundaka Upanishad we will very easily be
able to find non-dual Brahman as the import of this Upanishad (Brahman obviously is the
very import of entire Vedanta itself – tattu samanvayaat).
Generally, following Sankara’s bhashya on Upanishads, the three Upanishads from Atharva
Veda are progressively learnt in the order of Mundaka, Prashna and Mandukya. These three
denote sravana, manana and nidhidhyaasana (listening, reflecting and contemplating). Thus
Mundaka is the Upanishad which comes first – though this categorization need not exactly
be followed as this Upanishad has all the concepts of Vedanta and it alone is enough for a
seeker to realize Brahman here and now itself.
Anything that is to be done (including learning or knowledge) requires an incentive or a fruit

that will or can be achieved. The fruit of Vedanta is beautifully encompassed in this
Upanishad through the grihastha of Shaunaka’s question to Angiras.
Kasmin u bhagavo vijnaathe

Sarvamidam vijnaatham bhavathi
O Lord! Tell me that by knowing which everything becomes known.
The fruit or result of Vedanta is knowledge of everything. Of course since the world and
objects in the world are infinite therefore knowing everything is impossible. But if we know
the essence of everything then it is as good as knowing everything. We don’t have to know
all objects made of mud but knowing the essence of mud will make us know all objects
made of mud; all objects that are available today and all objects that may be newly created
tomorrow. This is because all objects made of mud are mere names and forms of mud –
names and forms don’t create any new entity but they just create an illusion of differences
in the objects. People who are ignorant about the truth of these objects (their nature of
being mere names and forms) will get deluded into believing that something new is created
or developed. Wise people will know that all these objects are the essence of mud alone. A
Potter has this vision and thereby is able to see all objects as one and the same. This same
vision of oneness with respect to objects of an entity can be observed in a goldsmith who
sees all objects made of gold as gold. Though the goldsmith might take an old ornament
from us and create a new ornament from it, internally he knows that there is no new entity
created and that gold alone exists in all those objects which are mere illusions of names and
forms in gold. This vision of the goldsmith is called kanakaika mahaabuddhi (the great
intellect which perceives all objects of gold as gold alone). When this is applied to the entire
world, then the vision is called brahmaika mahaabuddhi where everything is seen as
Brahman.
When we try to analyze the entire world that we perceive, we will come to the conclusion
that the world is created from one entity of Brahman. Those who cannot accept scriptural
statements and need logical proof, Vedanta itself gives the logical proof; nature of Brahman
is Consciousness. If Consciousness that pulsates inside us as “I-exist, I-exist” and distinct
from the body-mind-intellect complex ceases to exist, the entire world ceases to exist. If
Consciousness exists, then the entire world exists. This proves that the world is dependent
on Consciousness and thereby is just an illusion in Consciousness. The differences that we
perceive in the world are due to names and forms in the objects of the world. If we remove
names and forms from the worldly objects, we will end up with Consciousness or Brahman
alone.
Those who argue that such logical explanation is not enough and they need experience as a
proof, Vedanta gives the analogy of dream. In dream world, it is one dreamer who becomes
the entire dream world. The differences in the dream world are mere names and forms in
the dreamer. Once the dreamer wakes up, he realizes that there never was any dream ever.
But while perceiving the dream world, it appears very real. Similarly when we perceive this
waking world, it might appear very real but it is just an illusion in the waking person of
Consciousness or Brahman.
Thus it is proven through sruthi, yukthi and anubhava that this world is a mere illusion of
names and forms in Brahman. This means Brahman is the essence of the entire world. Thus
if we know Brahman, then it is as good as knowing the entire world.
Thus the answer to Shaunaka’s question of knowing that by knowing which everything is
known is knowledge of Brahman. This question and proper understanding of this question is
very essential for a seeker starting in the spiritual path – an improper understanding will
ensure that we get deluded in the ocean of samsaara over and over again whereas a proper
understanding will make us learn more about Brahman and through constant contemplation
of Brahman, we will be able to realize Brahman here and now itself.
The Upanishad next starts explaining about Brahman and as to how this world is created
from Brahman. The creation process is explained in depth – an intelligent seeker would
remember not to get deluded into all those explanations as the world which comes from
Brahman will later be said to be Brahman and Brahman alone. The in-between explanations
are just a way of the scriptures to slowly or gradually take us from our state of ignorance to
the state of all-pervasive Brahman. If we get deluded into the in-between creation theories,
then nobody is to be blamed except ourselves and we will end up in sorrows and sufferings
even after learning such a beautiful Upanishad.
It is impossible to deal with even a brief summary of this Upanishad in a short article hence
we will skip the in-between explanations and directly come to the final statements of the
Upanishad which answers the question of Shaunaka.
The Upanishad gives this very beautiful sloka about what is to be known so that everything
is known:
Brahmaivedam amritham purasthaat

Brahama paschaat brahma dakshinatascha uttarena
Adhascha urdhvam cha prasritham
Brahmaiva idam vishwam idam varistam
Brahman alone is present here as immortality; Brahman is in front; Brahman is in back;

Brahman is in left; Brahman is in right; top is Brahman; bottom is Brahman; this entire
world is Brahman; and Brahman is to be sought.
We have to often wonder as to how even after such low-level beautiful explanations, people
can still get deluded into not just Maya or the world but into philosophies, theories etc. and
argue amongst one other.
Everything is Brahman and Brahman alone is to be sought as knowledge of Brahman will

make us know everything; knowledge of everything means our desires and lives will be
completely fulfilled.
Now comes the question about how to know Brahman. Many people run behind various
paths or so-called paths in order know Brahman. Even when we opine that Vedanta is the
one way to know Brahman, many people dilute it through proclaiming various scriptural
texts to be learnt in order to know Brahman; there are also orders mentioned in order to
learn such scriptural texts. Followers of such opinion might realize Brahman but majority of
them might end up using scriptures as another bondage which will only add to their woes
and worries. As Vidyaranya says beautifully in Panchadashi, such people will enter into
yathestaacharanam (doing whatever one pleases and answering all objections by saying
that “they have realized the Self through scriptural knowledge”); before knowledge they had
only their Ego as the enemy and after gaining such knowledge the entire world is their
enemy. And are they unaffected by the illusory world? Definitely no as they haven’t got real
knowledge.
All seekers who have any doubts or confusions about how to learn Brahman should
remember this sloka that everything is Brahman. Knowing Brahman is as simple as knowing
this entire world to be essentially Brahman. Remembering in the mind that the world is
nothing but Brahman. This doesn’t mean externally accepting everything as Brahman but
internal perception while performing activities externally like a normal person. We should
consider the entire world as Brahman. Many people after learning Vedanta claim that “my
father is Brahman, my mother is Brahman and thereby I have to listen to their words” –
what such people forget is that the Guru and the shaastras which proclaim everything to be
Brahman is also Brahman and hence their words are also to be heeded. Such people, taking
resort to shaastra in order to justify their wrong actions, will end up only in sorrow even
though they possess intellectual knowledge about Brahman which can potentially give them
eternal bliss.
Thus in order to understand such scriptural statements which are very clear requires a clear
or pure mind. Only a mind which is purified through sadhana, only a mind which is
strengthened through vision of oneness, only a mind which has gained conviction through
devotion to Brahman will be able to apprehend such simple and direct scriptural statements
in the right way. Hence though Brahman is the subject of all experiences and cannot be
experienced through any means (including the mind and intellect), it still can be realized
through a pure mind or intellect. Purity of mind doesn’t necessarily mean we have to
perform intense japa, dhyaana etc. Merely offering all activities unto Brahman or our
favorite deity is enough to purify the mind. That mind which is slowly moving from duality
unto non-duality will achieve purity and thereby will be able to apprehend such simple
scriptural statements proclaiming everything to be Brahman.
Once such scriptural statements are understood properly, a seeker will be able to remember
at all times that Brahman alone exists here. Slowly, in due course of time, this
remembrance in the mind will become intuitive experience in the form of “I am Brahman
and everything”. The only difference between a saadhaka’s contemplation and a jnaani’s
aparoksha anubhava is the former requires little effort (and remembering Brahman once it
is forgotten) whereas the latter is effortless and natural.
The Upanishad in the end gives this very beautiful sloka about the very experience of a
person who knows Brahman intuitively:
Sa yo ha vai tat paramam brahma veda brahma bhavathi na asya abrahmavit kule bhavathi
Tarathi shokam tarathi paapmaanam guhaagranthibhyo vimuktho amritho bhavathi
He who knows supreme Brahman verily becomes Brahman; there will be no person in the
kula who doesn’t know Brahman; he crosses over sorrow; he crosses over sins; breaking
the knots of the heart (ignorance, desire and action which lead to more and more births) he
gets liberated and attains immortality.
Thus irrespective of all distinctions of caste, creed, religion, money, power, sex etc. a
person who is able to know Brahman through constant contemplation of Brahman as
pervading the entire world will be able to remove sorrow completely and ever rejoice in
bliss. May this brief summary of the Upanishad help us in achieving eternal blisss in this
very birth itself.
Raga Varsha
Bhoop or Bhoopaali
Bhoop is one of the most melodious ragas. It evokes many beautiful emotions in our mind
including romance, love and devotion. This is an audava jati raga which eliminates
madhyama and nishaada completely. Though the arohana and avarohana are simple yet
this raga can be elaborated a lot whether it is singing khayal, ghazal, light music or
devotional music.
Arohana
SRGPDS
Avarohana
SDPGRS
(all svaras are shuddha svaras)
The essence of Bhoopaali is its Gandhaara and Dhaivata. Gandhaara is the main svara
whereas Dhaivata is the secondary svara of this raga. The raga is often elaborated while
halting at Gandhaara. The svaras of this raga are used with oscillation wherein the teevra
madhyama and nishadha can almost be heard/felt while traversing from G to P and D to SA
(and reverse too). This raga is almost similar to the carnatic raga mohanam.
Film Songs
The very old film song of Ye neele gagan ke tale comes instantly to mind
Hum tum se na kucch kah paaye
Raga Mohanam
Raga Mohanam is a janya raga of Harikambhoji, the 28th Melakartha raga. Though
mohanam is considered as derived from Harikambhoji, it can also be considered as derived
from Sankarabharanam or Kalyani. Mohanam’s svaras and flow pattern automatically
involves prati madhyamam and kaakali nishadham therefore kalyaani angas can be found in
this raga.
This is a very sweet raga often used in romantic or love or devotional situations. It provides
for elaborate permutations and combinations in that many songs (light and film songs) are
set in mohanam. But the couple of songs that have made this raga very popular are the
varnam of ninnu kori and MS’s rendition of giridhara gopala.
Arohanam
S R2 G3 P D2 S
Avarohanam
S D2 P G3 R2 S
Mohanam is a gamaka pradhaana raga which can traverse to all the three octals
(tristhaayi). The raga gets a sweet touch when traversed swiftly from one octal to the other
(either way, from top to down or down to top).
Classical Songs
Ninnu Kori – Poochi Srinivasa Iyengar
Nannu paalimpa – Thyagaraja
Narasimha aagacche – Muthuswamy Dikshitar
Film Songs
Ninnu kori varnam – agni natchathiram
Giridhara Gopala - Meera
Amma songs
Guruvaayoorappa (partial)
http://vedantatattva.org/vedanta/songs/song30.html
Swagatham Krishna
Rama rama
Kaivalya Navaneetam
http://vedantatattva.org/vedantagroup/Kaivalya_Navaneetham/9_mohanam.mp3
Compositions
Karuna Saagara
http://vedantatattva.org/vedantagroup/Aparna/Compositions/Songs/lyrics.html#song11
Manah Kaaranam
Aham Brahmaasmi
Advaita Bhaavam
Devi Varnana
Madhuraamritham
Ninnu vina mari galada – Shyaama shaastri Krithi
Raga: Reethigowla / Tala: rUpakam

ninnuvinA maRigaladA gati lOkamulOniraHnjani nikhilajanani mRDAni bhavAni amba
pannagabhUSaNuni rANi pArvati janani ambaparAku sEyaka rAdu vinu shrI bRhadamba
vinumu
pAmarunammA dayacEsi varamIyammA mAyammA pApamella parihariHnci birAna
brOcuTaku
sAramulEni bhava jaladhi tagulu kOni cAla vEsAritini nA vicAramu dIrccuTaku
nA madilO amba nIvE gatiyani nammiti shyAmakRSNanutA bhaktaparipAlanamu sEyuTaku
ninnuvinA maRigaladA gati lOkamulOniraHnjani nikhilajanani mRDAni bhavAni amba

Ninnu – you
Vina – without
Marigalada – is there
Gati – resort
I lokamulo – in this world
Niranjani – one without any impurity, untainted
Nikhila janani – mother of the world
Mrdani , bhavani , amba – names of the goddess.
Meaning – Apart from you is there anything else for me in this world? Oh untainted
one, oh mother of the universe, Oh mridani, bhavani , amba.
pannagabhUSaNuni rANi pArvati janani ambaparAku sEyaka rAdu vinu shrI bRhadamba
vinumu
Pannagabhushanuni rani parvati – parvati the wife of shiva , who is ornamented by snakes.
Janani ambaparaku seyaka raadu – mother, amba, please don’t ignore me
Vinu – please listen
Shri bRhadamba – big goddess
Vinumu – please listen
Meaning: Oh queen of Shiva who wears the snakes, parvati, Oh mother of the universe,
amba, please don’t ignore me, please listen to my pleas.
pAmarunammA dayacEsi varamIyammA mAyammA pApamella parihariHnci birAna

brOcuTaku
Paamarunamma – I am illiterate person , person who is not learnt.
Daya chesi – with daya
Varamiyamma –give me boon
Mayamma – my mother
Papam-ella – all sins
Pariharinchi – removing
Birana brochutaku—to rule and protect me
Meaning: I am not a scholar, please kindly grant me a boon my mother so that all my sins
are removed and please rule me mother.
sAramulEni bhava jaladhi tagulu kOni cAla vEsAritini nA vicAramu dIrccuTaku

Saramuleni – one without essence
Bhava jaladhi – ocean of samsaara
Tagulu koni – caught into it
Cala vesaritini – got very tired
Na vicharamu – my sadness
Tirchutaku – to remove
Meaning: Being caught in this purposeless ocean of samsaara, I got tired, please come to
remove my sadness.
nA madilO amba nIvE gatiyani nammiti shyAmakRSNanutA bhaktaparipAlanamu sEyuTaku

Na madilo amba – In my heart oh mother
Nive gatiyani – you are my resort
Nammiti – I have trusted
Shyamakrishnanuta -- of shyama Krishna
bhakta paripalanamu ceyutanu – to rule the bhaktas
Meaning: Oh mother in my heart I trusted that your my goal, please rule your devotee
shyama Krishna.
This beautiful composition of shyama sastri is about a bhakta who considers Goddess who is
the mother of the entire universe as his mother. Bhakta has the attitude of a child towards
goddess. Bhakta calls out to his mother known by various names as bhavani, mridani and
amba. He pleads saying that he doesn’t have anyone apart from her in the entire universe.
The complete surrender attitude, saying that he has no one else apart from the mother of
the universe is seen in the bhakta in the above lines.
He calls out to goddess parvati the queen of lord shiva who has snakes as the ornaments.
He pleads her no to ignore him and to listen to his pleas.
Here we see that a bhakta always calls out to the Mother of universe and never forgets her
until he attains her.
He gives enough reasoning for blessing him saying that he is a lay man and he is not
learned enough, hence the goddess should with kindness bless him and removes all his sins
and protect and rule him. Here we see the bhakta having the attitude of not knowing
anything after getting the true knowledge of ishwara. A jnaani never claims that he knows
everything.
He calls upon his mother who has given birth to the entire universe to give him such a boon
so that all his sins are removed. Moksha is the state where all sorrows vanish. We see the
bhakta indirectly asking his mother to give him moksha.
He explains the nature of the world as purposeless and says that he is caught in the ocean
of samsaara. He prays to the goddess to remove all his sorrows. A true bhakta has jnaana
that the whole world is unreal and temporary and is like a dream world without any
purpose. This aspect is reflected in above lines.
The bhakta concludes saying that he has complete faith that his mother alone is his resort,
who can remove all his sorrows. He prays to her to protect and rule him.
This shows that only complete faith of the bhakta towards his mother alone will help him to
achieve the goal he is aspiring. This beautiful song of shyama sastri brings out the devotion
of a true bhatka towards ishwara.
Praadeshikam
Kaivalya Navaneetam
Vedas, which is apaurusheyam (not something written by a person), can be divided into two
parts. The first part is called Karma Kanda which deals with the karmas and the second part
is called Jnaana kanda which deals with the knowledge about the Ultimate Reality of
Brahman. The first part of the Veda is called Veda Purva and the second part is called Veda
anta. The prasthana thrayam consisting of Upanishads, Bhagavad Gita and Brahma Sutra
comes under the Jnaana Kanda or Vedanta. All Upanishads, Bhagavad Gita and Brahma
Sutra explain just one principle in various ways that Brahman alone is real, the world is not
real and that the Jiva is not different Brahman. Apart from the prasthana thrayam various
acharyas out of compassion have written many works based on the Upanishads giving the
knowledge of Jiva-brahma ayikyam. These works are called Prakarana Granthas. There are
many prakarana Granthas written by various acharyas.
Any work that deals with the knowledge of Jiva-brahma ayikyam is a vedantic text. And
such a work need not be in Sanskrit alone, but in any language. One such work vedantic
work written in Tamil by an Acharya by name Shri la Shri Thaandavaraaya swamigal is
Kaivalya Navaneetam. In this work, the Acharya has presented all the vedantic concepts in
288 stanzas in tamil. There are many tamil commentaries on kaivalya navaneetam and the
one written by Shri Koviloor Ponnambala Jnaanadesika Swami gal by name Tattvaartha
deepam is the most famous one.
Generally, before starting any work it is a traditional practice to have a prayer so that the
work that is started gets completed successfully. For an acharya who starts a work, the
prayer is to successfully complete writing the work without any obstacles and for a student
who learns the work the prayer is to successfully complete the study without any obstacle
so that the student gains the appropriate benefit. There are generally 2 kinds of prayer
verses in a vedantic text, one is by mentioning the characteristics of the Ultimate Reality of
Brahman and other is by offering prostrations to the Iswara or Guru. In this text, the
acharya offers his prostrations to Iswara who is the indweller in everything that exist.
Stanza 1
Pon nilam maadar aasai porundhinar porundhaar ullam
Thannil andharathil jiva saakshi maathramaai nirkum
Ennilangalilum mikka ezhunilam avarrin melaam
Nannilam maruvum eka naayagan padangal potri
Word meaning:
Pon nilam maadar aasai – desires for Gold, land and women
Porundhinar porundaar – who have got and who don’t have
Ullam thannil andharathil – in the space inside the mind
Jiva saakshi maatramaai nirukum – stays only as the witness of the Jiva
Ennilamgallilum – of all the different sciences
Mikka ezhunilam – better one is Science of the Self
Avarril melam nannilam maruvum – who is established in that highest state of Turiyam
Eka nayagan – who is the one without the second and who is the lord of everything
Padangal potri – to that Iswara my prostrations
Meaning:
The Atman who stays as the witness inside the minds of those who have the desire for gold,
land and women and those who don’t have the desire, who is in the state of Turiyam which
is the highest state greater the science of Self which is greater than all worldly sciences,
who is one without the second, who is the Lord of everything, to his feet I offer my
prostrations.
In this prayer stanza, the acharya speaks about the characteristic of Iswara as the
indwelling Self of everything and offers his prostrations to such an Iswara.
The Ultimate Truth which all vedantic scriptures mention is that Brahman alone exists one
without the second. We can divide the whole humanity into two kinds, one who know this
fact and one who don’t know this fact. One who knows this fact without any doubt is a
liberated person or Jivan mukta and since such people know that Brahman alone exist in
this world, there won’t be any desire in their minds for anything in the world. The people
who don’t know this fact falls into the other category of people and since the fact is not
known there will be one or the other desires in their minds.
Atman is a mere witness:

Whether a person knows this Ultimate truth about Brahman or not, whether a person
desires for the worldly possessions or not, the Self or atman just remains unaffected as a
mere witness. Essentially, Jiva is nothing but Atman alone. But because of ignorance of his
own nature of Self, he gets identified with the body mind complex thinking those to be the
Self. And because of this identification, the Jiva considers him to limited. Ignorance is not a
real entity and hence when the knowledge about the Self dawns there will be no ignorance.
When the ignorance vanishes then the identification with the body and mind complex also
vanishes. When the identification with the non-Self (body and mind) goes away, the Jiva
recognizes himself to be the Self.
Even when the Jiva was identified with the body mind complex out of ignorance, the Self
remained unaffected just as a mere witness of everything. The body mind complex is just a
seemingly limiting adjunct of the Self but the Self can never be limited and it remains
unaffected. Just like the space inside a pot. We may call the space inside a pot as pot space.
The pot seems to limit the space inside the pot. But really the space is never limited by the
pot, the space remains as it is without getting affected whether the pot exists or not. In the
same way, even though the body-mind complex seems to limit the Self, the Self is never
limited but just stays unaffected.
Knowledge of the Self to the state of Turiyam:

In the world, there are many sciences available, out of which the science of the Self is the
better one. The worldly sciences which deals with the objects of the world, can never give
fulfillment how much ever a person gains mastery in any field of science. In fact if a person
is a master of one field of worldly science, he would be ignorant of another field of science.
But the science of the Self is different. When a person enquires into his own nature of Self,
the knowledge about ones’ own nature of Self gives fulfillment, contentment and peace.
Once a person gets this knowledge of Self there won’t be anything else left to be known.
This is because Self is the source of everything else. Everything that we see seems to exist
only because of the Self. Thus, Self is the source of everything that seem to exist in this
world. When we get the knowledge about the Self, there would be nothing else left to be
known.
The means to get this knowledge of the Self is through the study of scriptures under the
guidance of a competent Guru. When a person learns the scriptures from a Guru, he would
get the knowledge about the Self. Through consistent and sincere study of scriptures from
the Guru for a length of time, the person will be able to own up Atman. But even this study
of scriptures and contemplation on the Self are just a means to the goal but the goal of
Brahman is beyond all this. Turiyam is the Ultimate state of Brahman where there is nothing
but Brahman alone. Such a person who is established in that state of Turiyam is totally
detached from this world. The Acharya earlier mentioned the Self to be witness of
everything and that is told from the empirical viewpoint to a sadhaka who is seeing the
world, but in reality this witnesshood is not real because the world itself is not real. The real
nature of Self is Sat-Chit-Anandam.
Lakshmidhara kavi in advaita makaranda says that

chaityoparaaga roopa me saakshitaa api na taatviki
Upalakshanameveyam nistaranga chidambudheh
Even my witness-hood is not absolute but is assumed with reference to the thoughts arising
in the mind. This (witness-hood) is only an assumption in the waveless ocean of
Consciousness.
Eka Nayagan (one without the second and Lord of everything):

Atman is never an object of experience, Atman is always the subject. It is because of the
Atman everything in the world is experienced and in all the experiences, as explained
above, the atman is never affected but only stays as the witness of everything. Such an
atman can only be one. There are lots of logical flaws in considering more than one witness.
Atman is never an object, and hence there cannot be anything that would witness the
atman or perceive it. Thus, we can say that Atman is one alone.
It is from the Atman the whole universe came, and it is in the Atman the whole universe
exists. If atman is there then world is there, if atman is not there then world is not there.
Thus, world completely depends on the Atman. Since he is the source of everything, he is
the controller of everything too. He is the Lord of everything. All the manifestations that are
seen in the world are his manifestations only.
Padangal Potri (Prostrations to the feet):
The Ultimate reality of Brahman is nirgunam in nature and hence one cannot offer
prostrations to such an entity. Thus, whenever prostrations had to be offered to Brahman,
that Brahman will be symbolized as Saguna Iswara with the understanding that the Iswara
with name and form stand for that Ultimate Reality of Brahman. Also, as we have seen
earlier Brahman is the source of everything and all the manifestations are also nothing but
manifestations of Brahman. The acharya symbolizes the Atman as the Lord and offers his
prostrations to the Lord.
Charitham
Appayya Dikshitar
Vedanta or Advaita Vedanta is the ultimate philosophy in that it encompasses everything
under the Sun whether it be the objects of the world or people of the world or concepts in
the world – all of these are encompassed or put under one bracket of Brahman or Adviteeya
Satyam of the nature of Existence, Consciousness and Bliss absolute.
Though this term of Brahman may be well known to few and not at all known to others, it is
but a matter of experience for each of us as the “I” or Consciousness which pulsates inside
us constantly as “I-exist, I-exist” and requiring no proof whatsoever for its own existence
(self-existent or self-sufficient or self-luminous). It is this blissful Self that we all experience
once a day during the state of dream-less deep sleep where duality itself temporarily
merges or vanishes. As Prof. Balakrishnan Nair often says, even a small child can
understand this very clearly. Yet there are many people in the world who fail to understand
this.
Great spiritual masters like Veda Vyaasa, Gaudapada and Adi Sankara have tread the earth
in order to show us as to how simple the scriptural texts are (contrary to what we generally
think – we think that scriptural texts are complex or very tough to understand) and how
simpler is realization of the truth propounded in the scriptural texts. Since the truth is
Brahman who is our very nature of Consciousness, therefore it is very easy to understand
and realize this truth here and now itself.
But many people run behind worldly pleasures and fail to apprehend this ever present truth
of Brahman. There are yet others who run behind other appealing philosophies (rather than
the so-called dry-Vedanta). There are still others who believe that there is one God named
Vishnu who lives in Vaikunta and that such a Vishnu is essential for us to gain moksha.
Vedanta isn’t against such concepts but when we create dual notions in the form of those
who worship such a Vishnu will get liberated and those who don’t worship such a Vishnu will
go to hell, it isn’t really apt. And this isn’t the end of it – when such people claim that
Vishnu who is residing in Vaikunta, having Lakshmi for his consort etc. alone will get us
liberation and not any other deity, not even the non-existent non-dual Brahman that is
where the scriptures have to be re-established.
During Sankara’s time there were many philosophies which were attacking Vedanta or
Advaita Vedanta as it is known nowadays. There were also people who believed in mere
rituals among other things – the value of Brahman and seeking moksha in the form of
realizing one’s nature of Brahman was lost. Sankara re-established this through his
commentaries, independent works and stuthis or hymns praising devathas (so that people
got gain non-dual notion through focus on one deity rather than all-pervasive Brahman
directly). After Sankara’s time, again many other philosophies started creeping in and these
philosophies claimed that Sankara had distorted Vedanta itself and their interpretations of
Vedanta were the right interpretation. Moreover these philosophies started attacking
Vedanta to the core and from the beginning itself – it was as if this was the main motto of
these philosophies rather than focusing on their own good parts (focusing on the bad part of
negating other philosophies).
In order to prove these arguments and attacks wrong and to in-a-way give us proper
understanding of Vedanta was born this great philosopher named Appayya Dikshitar.
Appayya Dikshitar was a Siva bhaktha but his Siva wasn’t just a form – instead Siva stood
from non-dual Brahman. As AMMA says, even as a small child needs a toy elephant or a
picture of an elephant to understand what an elephant is – similarly a seeker might need a
form-deity (ista devatha) in order to understand about Brahman through focus on the deity
through which Brahman will be realized.
Appayya Dikshitar wrote a lot of works but is most well known for his sub-commentary of
Parimala on the Kalpatharu of Amalananda which itself is a sub-commentary on Bhamathi of
Vachaspathi Mishra which itself is a sub-commentary on Sankara’s Brahma Sutra Bhashya.
There are other works of Appayya Dikshitar which are worth going through for their
magnanimity of concepts – one being Siddhantha Lesha Sangraha which is an encyclopedia
of the various concepts in Advaita Vedanta; this deals with how different terms and
concepts of Vedanta are interpreted or explained in Advaita Vedanta (different sub-schools
of Advaita Vedanta).
Amidst Appayya Dikshitar’s intellectual works, we can see in Dikshitar a person who
believed in Ishwara as Siva. This is where seekers generally forget that Vedanta isn’t
against form-worship as long as the form is remembered to stand for Nirguna Brahman or
the form is pervaded through the entire world and the seeker remembers the form as the
ultimate goal of life, beyond anything and everything in the world. Many people think they
are form-worshippers when they just go to a temple once a day. Many others think they are
Vedantins when they attend few discourses on Vedanta or visit missions frequently. All
these are external means and do not necessarily mean we are spiritual or bhakthas or
Vedantins. Spirituality, bhakthi, Vedanta and all are mental states and not external
activities. All these mean non-duality in our mind while we perform our activities externally
in the way they are supposed to be done.
Dikshitar even while was working to protect saivism against attacks of vaishnivites; even
while writing Vedantic works; even while writing khandana works against dvaita and
vishistaadvaita; was ever immersed in contemplation of Brahman as he knew Brahman
alone to be real and everything else was just a means to this goal of Brahman.
We may take a train to go to a destination; we may walk to the destination; we may go by

bus; we may go by car; we may go alone; we may go with another friend; we may go while
singing bhajans; we may go while watching a movie; irrespective of all the differences in
the means, the destination and attaining the destination is what is important. Today most of
the people forget this and run behind the means thinking it alone to be real or true. Yes
means does matter to an extent (we should take a bus but if we take a bus towards the
opposite direction we will not reach the destination – but this again comes back to the
destination and keeping the destination in mind – if we keep the destination properly in our
mind, there is no way that we will take a wrong bus as our focus is on the destination –
even if we take the wrong bus, still since the destination is in our mind therefore we will
definitely reach the destination after realizing we took the wrong bus and then turning
around towards the destination) but what is more important than the means is the goal in
itself. Not understanding this goal as non-dual Brahman will not lead us anywhere other
than sorrows and sufferings in not just this birth but many more births to come.
Irrespective of whether we go to missions or temples or discourses or bars, we should keep
the goal in mind. Missions, temples etc. are conducive to remembering the goal whereas bar
is a place which will make us easily forget the goal – hence the former is better to follow.
But what is more important is keeping the goal in mind – this is what we learn from
Dikshitar’s life. Whether he was writing any kind of works or doing any kind of activities (be
it establishing Advaita or refuting other philosophies), he was ever immersed in
contemplation of non-dual Brahman. May we learn from Dikshitar’s life and works as to
remembering non-dual Brahman at all times so that we may achieve the goal of eternal
bliss here and now itself.
Sthuthi
Marga bandhu Stotram of Appayya Dikshitar

We are all, knowingly or unknowingly, moving forward in the spiritual quest towards the
goal of Brahman or moksha or eternal bliss. This quest is the toughest of all quests in that it
is going beyond everything that is present. This quest includes getting rid of the Ego which
is our current very existence (as we consider ourselves as the Ego now).
Even as any quest involves obstacles, this spiritual quest also involves obstacles both
external and internal. It is very essential to get rid of these obstacles in order for us to
achieve the goal of moksha. Removal of obstacle is not possible without the grace of
Ishwara or Brahman (through contemplation of Brahman). Without the power of Brahman in
our mind we will not even be able to gain conviction that the obstacles have to be removed.
Appayya Dikshitar wrote this beautiful stuthi of Marga Bandhu stotram wherein he offers
prayer to Ishwara to remove obstacles and protect him in his path. History goes that
Appayya Dikshitar was going from his house to the King’s palace and vaishnavites who were
against him had set few goondas in order to kill him. Dikshitar instantly composed this
stotram and chanting this stotram went from his house to the king’s palace. He didn’t face
any trouble at all and reached the king’s palace without any harm falling upon him.
Though this is a very common stotram which any pious or religious person will know either
as slokas or as ragas (many people have set such stuthis to various tunes). Our goal here is
not to merely chant the stuthi once in a while or when in a temple but our goal is to use this
work in order to help us in our quest towards the goal of moksha. Our goal also isn’t a
literary or logical analysis of this work (which many people have already undertaken).
Let us try to analyze briefly as to how we can use contemplation of Ishwara as a means to
remove obstacles in our quest towards moksha.
Ishwara – remover of obstacles
All obstacles are based on duality or dual notions of the mind. Any obstacle as isn’t real is
just an illusion. Illusions obviously vanish when reality is revealed. The world that we
currently perceive is an illusion as it is constantly changing (that which constantly changes
is just an illusion in its changeless substratum). Thus the illusion of the world will
automatically fade when its substratum is remembered or kept in mind. The world is
created from Brahman, resides in Brahman and merges unto Brahman at the time of
destruction. This Brahman is also termed or known as Ishwara and is of the nature of
Consciousness (that which pulsates inside us as “I-exist, I-exist”). Thus Ishwara is the
substratum of the constantly changing world. Thereby remembering Ishwara in our mind
will instantly get rid of all obstacles (caused by illusory world). But the moment we forget
Ishwara, obstacles will spring up again. Hence it is essential for a seeker to constantly keep
Ishwara in mind.
It is Ishwara as the non-dual substratum pervading the entire world that alone can get rid
of obstacles but a mere form which is differentiated from all other forms in the world. Hence
we see many people in the world who follow a particular deity but instead of pervading the
deity to the entire world they differentiate the deity from other objects of the world. Such
people will not get rid of obstacles – instead the deity itself becomes an obstacle for them
(obstacle is that which doesn’t help us in progressing towards the goal of eternal bliss).
It is fine to assume Brahman or Ishwara to have a form but that form has to be pervaded to
the entire world; we should see that form as all the forms of the world; unless this is done
we will not be able to get rid of the obstacle of duality.
Remembrance of Ishwara
The age-old saying of Ishwara alone will protect us at all times is always valid as Ishwara
alone is real. Everything else is just an illusion in the reality of Ishwara. Thus constant
remembrance of Ishwara is the direct way to liberation. This is the sadhana for moksha and
this itself will get rid of all obstacles as well. Vedanta terms this nidhidhyaasana or
anusandhaanam and the Lord speaks about this as ananya bhajanam in many parts of
Bhagavad Gita.
Remembrance has to be such that we don’t consider anything else as more important than
Ishwara. Ishwara should have the utmost priority in our mind at all times. No other thought
should displace the thought of Ishwara. No other thought should be considered as a higher
priority than the thought of Ishwara.
Remembrance also has to be such that it is maintained at all times and is not part-time.
Part-time remembrance is when remember Ishwara for a few times in a day or only when
we go to the temple or when we face sorrow. At all times, with no exceptions, we should
keep Ishwara in mind.
Such remembrance of Ishwara will ensure that we are devoid of any obstacles in the
spiritual path towards eternal bliss. It also means we are implementing the one sadhana
which is essential to get eternal bliss. Thus this alone will ensure that we attain the ultimate
reality of Brahman or moksha or eternal bliss in this very birth itself.
It is this beautiful concept that we see in the incident of Dikshitar and in his very beautiful
stuthi of marga bandhu stotram. The next time we listen to this stotram or chant or sing
this stotram, we shouldn’t just contend with the tune or lyrics of the direct meaning; instead
we should remember this as a way that Dikshitar tells us to remember Ishwara at all times
irrespective of whatever we are doing externally. Irrespective of whether we are eating or
cooking or sleeping or walking, we should remember Ishwara in our mind. This doesn’t
require money; this doesn’t require power; this doesn’t require us to sit in a position for an
hour; this is very easy to do and just requires a desire for moksha so that we will be
instigated to do it. As simple as it is, it is capable of giving us eternal bliss whenever we
implement it. After implementing it for a period of time we will find that it automatically
stays in our mind, without much or any effort at all. Even if we want to get rid of the
thought of Ishwara from our mind, the thought will not vanish. It is this state that is termed
as moksha – the state where Ishwara as non-dual reality behind the world pervades our
mind at all times thereby making us ever rejoice in bliss.
Such a blissful state can be very easily achieved through remembrance of Ishwara which in
itself will get rid of all obstacles that we might face in the spiritual quest. May this beautiful
work of Dikshitar guide us in achieving the blissful state here and soon itself before yet
another human birth is spent in futile.
A detailed analysis and explanation of the work can be found in the below pdf:
http://sanskritdocuments.org/all_pdf/maargabandhu.pdf
Vedanta Pariksha
This month all questions are on names/words and their meanings (proper derivation in
Sanskrit). Choose the most appropriate answer among the choices (as multiple answers
might seem to be right yet not right).
1) Brahman
a) Substratum of the world
b) Creator of the world
c) One who pervades the entire (is seen as the world)
d) Witness of the world
2) Vishnu
a) All-pervasive
b) Supreme Lord
c) Father of Brahma
d) Consort of Lakshmi
3) Rama
a) Son of Dasharatha
b) Husband of Sita
c) One who attracts everyone
d) Vishnu
4) Vedanta
a) Culmination of knowledge
b) Upanishads
c) Where Brahman is propounded
d) Explaining ways to realization
5) Yoga
a) Removal of thoughts
b) Performing eight lingas of asana, etc.
c) Absorption (identification or oneness)
d) Control of mind
6) Bhagavaan
a) Lord of all
b) Brahman
c) Ishwara
d) Possessor of all good qualities
7) Vairagya
a) Without any passions
b) Attachment to Brahman
c) Disliking everything
8) Dharma
a) Doing right things
b) That which upholds everything
c) Standing for truth
d) Way propounded in the scriptures
9) Kaivalyam
a) Thoughtless state
b) Absolute state
c) Realization
d) State of Brahman
10) Atman
a) The innermost Self
b) Supreme Self
c) Everything from body to intellect
d) Oneself
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 quiz
1) B (Saakshi)
2) C (Hiranyagarbha)
3) C (Brahman as adhistaanam of the world)
4) D (Avaccheda vaada is jeeva as a seeming limitation of Brahman)
5) B (Vaasana)
6) B (Jnaani)
7) True
8) C (Svetashwatara Upanishad)
9) C (Katha Upanishad)
10) B (Jnaanam and Vijnaanam)
Scores
Sunanda - 10
Sivaraman & Dhanam - 9
Congrats to those who answered this simple yet very important quiz. Keep it up☺
Ghatanaa
Vishu – Apr 15th

Vishu is a day celebrated as the Malayalam New Year. It is celebrated by getting up in the
morning and viewing the deity plus other auspicious stuff. This is termed as kani or “initial
vision of Ishwara”. Elders give money to youngsters as part of this celebration.
This celebration in fact denotes as to how each and every day of our live should be spent.
Each and every day should start with a good beginning. When we start something
auspiciously or in a good way, then the entire undertaking will be successful. If we are able
to start each day by remembering Ishwara, then the entire day will be successful and
blissful as it will be spent remembering Ishwara throughout.
Thus a seeker should learn from this festival to remember Ishwara at least in the beginning
and the end of a day. Then slowly a seeker will experience Ishwara extending beyond just
the beginning and end of a day. Slowly not only does Ishwara pervade the seeker’s day,
bliss also will pervade the very existence of the seeker. Finally, due to consistent
remembrance of Ishwara, a seeker will be able to ever rejoice in bliss through constant
contemplation of Ishwara throughout an entire day and throughout one’s life. This is the
state of realization or moksha where a person remembers Ishwara (non-dual
Consciousness) at all times and not even a moment is spent without remembering Ishwara.
May this festival of Vishu inspire us to celebrate every day as Vishu thereby making us
realize Ishwara here in this very birth itself.
Anukramaanika Nirdesham
1. Editorial – a general message

2. Guru Mahima – Guru Gita explained in parts from the beginning
3. Mukhya Vishayam – main topic with a detailed explanation of a Vedantic concept
4. Sankshiptha Vedanta – brief summary of a Vedanta grantha
5. Gitaamritham – one sloka of Gita explained
6. Upanishad Prachaaram – summary of a minor Upanishad
7. Raga Varsha – analysis of a raga (both Hindustani and carnatic equivalents)
8. Madhuraamritham – one devotional/spiritual classical krithi.
9. Praadeshikam – one sloka of a work from regional languages
10. Charitham – brief life-history of a Mahatma
11. Stuthi - a devotional work explained
12. Vedanta Pariksha – Q & A
13. Ghatanaa – days of spiritual significance in the month
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, don’t 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.

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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Apr 10

AUM NAMAH SHIVAYA

Vedanta Darshanam ..................................................................................................................................... 1

Yatsattvena jagatsatyam yatprakaashena bhaathi tat

World dependent on Guru

Thus Ramana Maharshi says

Yasmin sarvaani bhoothaani atmaivaa bhoot vijaanatah

A very simple definition of sankalpa is thought or imagination. But we shouldn’t contend

Mano niyamanam – control of mind

Why is Adviteeya Brahman the import of the scriptures?

Hritsthale manah svasthathaa kriyaa

The last two slokas of this work are very beautiful:

Bandhamukthyateetam param sukham

Aham apethakam nijavibhaanakam

A thorough explanation of Upadesa Saram can be found at:

Vadanthi tat tattvavidah tattvam yat jnaanam advayam

Brahmethi paramaatmethi bhagavaan ithi shabdhyathe

Ekam sat vipraa bahudaa vadanthi

Ishwara to world -> Thread to Beads

Anything that is to be done (including learning or knowledge) requires an incentive or a fruit

Kasmin u bhagavo vijnaathe

O Lord! Tell me that by knowing which everything becomes known.

Brahmaivedam amritham purasthaat

Brahman alone is present here as immortality; Brahman is in front; Brahman is in back;

Everything is Brahman and Brahman alone is to be sought as knowledge of Brahman will

Ninnu vina mari galada – Shyaama shaastri Krithi

Raga: Reethigowla / Tala: rUpakam

ninnuvinA maRigaladA gati lOkamulOniraHnjani nikhilajanani mRDAni bhavAni amba

pAmarunammA dayacEsi varamIyammA mAyammA pApamella parihariHnci birAna

sAramulEni bhava jaladhi tagulu kOni cAla vEsAritini nA vicAramu dIrccuTaku

nA madilO amba nIvE gatiyani nammiti shyAmakRSNanutA bhaktaparipAlanamu sEyuTaku

Atman is a mere witness:

Knowledge of the Self to the state of Turiyam:

Lakshmidhara kavi in advaita makaranda says that

Eka Nayagan (one without the second and Lord of everything):

Padangal Potri (Prostrations to the feet):

We may take a train to go to a destination; we may walk to the destination; we may go by

Marga bandhu Stotram of Appayya Dikshitar

Ishwara – remover of obstacles

Answers to previous quiz

Vishu – Apr 15th

1. Editorial – a general message

Feel free to forward this to anyone who might be interested.

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