VedantaMadhuryam 10.2

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 29 Jul 13
http://vedantatattva.org/vedantagroup/VedantaMadhuryam Page 1 of 51

Vedanta Madhuryam

Salutations to all.

In the world everybody is endowed with five organs of perception of that of hearing,
touching, seeing, tasting and smelling. Merely having these sense organs doesnt
differentiate us from animals as animals also possess these sense organs. What is so special
about these sense organs? They differentiate us from insentient beings in that we can
perceive things and react to them appropriate (perform appropriate actions if need be).
Thus when we see fire in front of us, we dont go into it as we know it will burn. We dont
drink hot tea as when we touch it we can feel the heat else by drinking hot tea our mouth
will get burned. When we hear a roar we dont go in the direction from which the roar came;
instead we go in an opposite direction as we know that a lion might be there. Similar is the
case with other two sense organs as well. All these sense organs make us perceive or know
things. The very difference between life and death is knowing or knowledge. When we know
that there is a fierce storm outside, this knowledge makes us not go out thereby saving our
life for if we go out we would definitely be killed. It is not just for survival that sense organs
help us but they also help us in making a livelihood. If only these sense organs werent
there then we wouldnt be able to perform any action and earn through the action it
cannot be argued that organs of actions are different and therefore we would be able to
perform actions irrespective of whether sense organs are there or functioning properly; as
without sense organs we cannot decide what to do and what not to do. Therefore actions
are propagated by the sense organs of perception or the knowledge gained from sense
organs of perception.

But what makes us so special than animals? Animals arent able to perform activities of their
own will. Instead they can only perform specific activities. For example, a dog does certain
actions alone it cannot start doing things it isnt meant to do. Though there are rare cases
of dogs and other animals showing discipline and maturity (as with masters like Ramana
Maharshi and AMMA) but those are exceptional cases alone; such exceptional cases cannot
be taken for normal consideration. Animals do what they are supposed to do. This is unlike
human beings who are able to whatever they want. We may be born in a wealthy family still
we can decide whether we want to be wealth or poor; and we can perform activities in order
to become more wealthy or poor. Similarly a carpenters son need not be a carpenter. He
can choose whatever he wants to do. Thus we have total freedom over our fate.

Those who claim that fate is pre-destined and cannot be changed are wrong. The scriptures
clearly that our future is determined by the knowledge we have and the actions we perform.
Even if we have performed bad actions in the past we can perform good actions now and
thereby nullify or reduce the effect of bad actions. AMMA says that this is like making salt
water lesser salty by adding more water to it. But what makes us determine our own fate?
It is the sixth sense of intellect. The sense organs are controlled by the mind and its
preferences (likes and dislikes). But the mind always is fluctuating and therefore cannot
take any decision of its own. It is definitely thus controlled by the determining or
discriminating intellect. Intellect always asserts things and based on these assertions, the
mind instructs the sense organs to work in a particular fashion.

For example, a person whose goal is to become a lawyer has an intellect which clearly says
that he wants to become a lawyer. As a result of this, the mind instructs the senses to study
law properly rather than getting distracted. Therefore the senses act properly and the
person becomes a lawyer.

Needless to say, as a result of the intellect we can decide our own future as to what we
want and how we want to become. The stronger the intellectual conviction, the quicker we
will achieve something. But majority of people dont even use this intellect instead they
are just bound by the minds likes and dislikes. The intellect thoroughly analyzes things and
as a result determines whether something is good or bad, feasible or not feasible etc. As a
result of the conviction gained by the intellect, a person decides whether to progress in a
direction or not. Without the intellect functioning we are like a person who has started from
his home with no direction whatsoever. He just walks here and there enjoying things in the
way (whatever he sees and finds as attractive). This is unlike a person with intellect who
determines that he has to go to his job and work till evening. Therefore he gets out of the
house and goes to his job, works for a period of time and then returns back to home itself.

It is very rare to find an intellect which acts properly (without any distractions). And
therefore we find only few stalwarts in each and every area in the world. But greater than
these stalwarts are those who are able to use this intellect for its real purpose
differentiating between real and unreal. Such an intellect has viveka. Viveka is
discrimination between real and unreal. Though empirically we will have good and bad and
depending on this we can perform certain actions or abstain from performing actions. But
ultimately we have to see what is real and what is not real. That which is real never changes

and is eternal. That which is unreal constantly changes and is therefore temporary. That
which is eternal leads to eternal bliss whereas that which is temporary leads to sorrow alone
(as it will eventually vanish or cease to exist). The temporary has to be therefore renounced
and the eternal has to be embraced. Implementation of viveka is vairagya which is
dispassion towards the temporary and passion towards the eternal.

The intellect has to, through analyze, find out what is temporary and what is real. A simple
analysis (if the intellect is properly working and not the preferences-filled mind) will show
that the entire world we are experiencing now is temporary as every moment we find it as
changing. Such a changing world therefore will not lead to eternal bliss but only to sorrow.
The world therefore has to be renounced. But then what is eternal? Any changing entity
requires a changeless substratum. The changeless substratum of the world is termed in the
scriptures as Brahman of the nature of Existence, Consciousness and Bliss. This Brahman is
to be sought out as it alone is real.

A person with intellect will thereby choose Brahman and not running behind the world (and
pleasures of the world). But even merely knowing in the intellect isnt enough. Conviction
has to be gained through repetitive analysis in the intellect. Thereby such a person will seek
only Brahman and not the world.

Renouncing the world doesnt mean we have to go to a cave or take sanyaasa but it just
means that we have to get rid of our attachment to the world through the knowledge that
the world isnt real (just renouncing the reality status of the world is what is really meant by
renunciation the moment we consider the world as not real, there wouldnt be any world
at all to renounce; only that which we possess we have to renounce, the temporary world
we will not possess and therefore there is nothing to renounce at all).

Once the world is renounced from the mind, the persons mind will be filled with thoughts
about Brahman alone. Thereby such a person will start seeking ways to know Brahman. The
only way to know Brahman is through the scriptures (or a Guru who is well versed in the
concepts of the scriptures and who teaches us the scriptures). The system of philosophy
which bases itself on the scriptures and Brahman is Vedanta. Thus we can say that the
intellect should lead to learn and implement Vedanta.


Therefore if we are different from the animals and possess the sixth sense of intellect, then
we should strive to learn and implement Vedanta in our lives. This is also the only way we
can achieve the ultimate goal of life as complete cessation of sorrow and ever rejoicing in
bliss.

Though we may know that the world is temporary and Brahman alone is real, until we
develop passion for Brahman we will not be able to progress towards Brahman. We cannot
find passion for Brahman unless we find Vedanta attractive. It is attraction of Vedanta that
will make us learn it more and more and through implementation take us closer towards the
goal of moksha.

Vedanta is the most attractive system that we can find in the entire world (not a mere
statement, have read or learned few systems and therefore can say this beyond doubt)
even Sanskrit which is a beautiful language doesnt come any close to Vedanta. But since
our mind is focused on the external world and we see things from a worldly perspective
therefore it is tough to apprehend the attraction or beauty of Vedanta. The purpose of this
magazine is to bring out the beauty of Vedanta through deep analysis of different concepts
of Vedanta. Once the concepts of Vedanta become clear and we delve deep into it then we
will be able to perceive its beauty. If we are able to perceive the beauty of Vedanta then
through learning and implementation of Vedanta we will be able to achieve the goal of
moksha, without much delay.

May we all strive to find the beauty of Vedanta and starting learning and implementing
Vedanta so that we will be really using the sixth sense of intellect and will achieve the goal
of moksha thereby getting rid of all sorrows and ever rejoicing in bliss here and now itself.

AUM NAMAH SHIVAYA
July 29
th


Anukramaanika

Vedanta Madhuryam .................................................................................................................................... 1
Moksha Siddhi ............................................................................................................................................... 6
Upanishad Vicharah .................................................................................................................................... 24
Upaadhi Dhyotanam ................................................................................................................................... 36
Vedanta Mata Sankshepah ......................................................................................................................... 41
Guru Saptakam ........................................................................................................................................... 46
Sita Panchakam ........................................................................................................................................... 49
Anukramaanika Nirdesham ........................................................................................................................ 51


Moksha Siddhi

Life as of now
The first step to spirituality is to analyze life as it is now. Without analysis of current life,
inertia will kick in and we will not want any change from the way we are now. Todays life is
filled with pleasures of all sorts. Whatever can be beautified is beautified; whatever can be
made simpler is made simple; whatever we dont have to do, we dont do but use science
and technology to do for us. With the progress, astronomical, of science and technology we
are able to make life very beautiful and smooth from the external world perspective.
Instead of walking for hours to reach a destination everybody has a vehicle, either a two-
wheeler or a four-wheeler. Instead of going and meeting our friends and relatives, we sit at
home and do video chatting.

Though the climate outside keeps changing constantly, we are always enclosed in places
which have specific temperatures set. When at home there is either heater or cooler to keep
us at specified temperature. Car also has the same feature and when we go to work, there
too we have the same feature. Thus externally we have been controlling everything and
making life as blissful as possible.

But the real question is whether the conditioning of the external world leads to eternal bliss
or not?
When the world wasnt advanced, there were lesser problems in the world. Today though
the world is very advanced we have all sorts of problems starting from economic crisis to
climatic changes to terrorist attacks to natural calamities. Are we therefore able to remain
blissful? Definitely no. A person who is a street vendor sleeps much peacefully than a
person who is the CEO of a company. The reason is that there is no conditioning of the mind
and therefore external conditioning doesnt change anything at all. The only change we are
bringing about is making everything appear very good. But this doesnt ensure bliss because
our mind is still tensed and not under control. As Vairagya Shatakam says how can a person
who is dying with a dagger on his heart be happy (or enjoying) with his wife who is nearby?
Though we have externally conditioned everything we havent conditioned the mind and
therefore all the external changes are of no use at all.

External changes are of no use to those whose minds are not controlled as they dont serve
any purpose. For those who minds are controlled, external changes are not at all required.

Thus whatever we are doing is futile alone. But the pitiful state of today is that we dont
even realize that all the external changes will do no good unless we change our mind.
Vedanta doesnt say that external changes are not required and shouldnt be undertaken
but just that the mind also has to be controlled, only then there will be any true enjoyment
of the external changes.

AMMA therefore always says that we should help people with money, food etc. but we
shouldnt think that this help is enough real help or real service is when they are able to
change their minds. Only then all external changes will be fruitful. Sai Baba says that what
is the point of sitting in an air-conditioned room without conditioning the agitations of the
desirous mind. The Lord says in Gita that if we are able to control the mind, then it is fine
whatever we do controlling the mind one should perform ones own duties (irrespective of
whether it is war or any other activity).

Today we are trying to change the external world rather than changing our mind. AMMA
therefore says that spirituality isnt changing the external situations but the mental state
alone. Even if we want to change the external world, we will not be able to change it (as the
world doesnt even really exist for us to change). AMMA gives this beautiful story to
illustrate the same. Once in a kingdom where everybody used to walk bare-feet the king
was walking outside when a thorn pricked his feet. Therefore he ordered the entire kingdom
to be carpeted this was an impossible task. Hence his wise minister suggested the king to
wear sandals. This directly solved the problem of the king.

Many times we look for solutions externally when it is readily available with us internally.
One of the main reason why we are unable to get any peace in life is we dont realize as to
what is the ultimate goal of life. Until the ultimate goal of life is realized we will not strive to
achieve the goal. Until we achieve the goal knowingly, we will not attain it in life. As a result
of not achieving the ultimate goal of life, we experience sorrow alone in the never-ending
cycle of birth and death.

Is there any ultimate goal of life?
Yes, though majority of people think that they have different goals from other people yet we
all are seeking only one goal of life the ultimate goal of life. Irrespective of whatever that
we are seeking in the world, we are seeking the ultimate goal of life alone. Whether we are
seeking to get into IIT, whether we are striving to earn money, whether we are trying to

become famous, we are only seeking the ultimate goal of life. Indirectly and unknowingly
we are seeking the ultimate goal of life.

What is the ultimate goal of life that is same for each and every person in the world?
The ultimate goal of life is to get rid of all sorrows and ever rejoice in bliss. All activities, all
desires and all undertakings are in order to fulfill this ultimate goal of life. Ultimately we all
want to be ever blissful (happiness untainted by sorrow). Irrespective of all distinctions
everybody is seeking this ultimate goal of life of ever rejoicing in bliss alone.

Then why are only few people about to achieve this ultimate goal of life?
The Lord says that out of thousands of people only few strive for this ultimate goal of life.
And out of those striving people, fewer are those who really achieve the goal.

Majority of people strive for worldly pleasures rather than seeking this ultimate goal of life.
Until knowingly we seek this ultimate goal of life we will not achieve it (even as a person
who is unknowingly searching for a job will never get a job because he is not aware that he
is searching for a job even if a job falls into his lap, he will reject it as he doesnt know
that he is searching for a job).

The ultimate goal of life is termed in the scriptures as moksha or mukti or liberation.
Liberation is from the bondage of sorrows and sufferings. It is also variously termed in the
scriptures as realization, knowing the Self, attaining the Self, realizing Ishwara, attaining
oneness with Ishwara etc. All these essentially denote the state of oneness (where there is
nothing but one or non-duality alone exists).

Why cant we get moksha from the world?
The world as we experience it is ever changing. That which always changes is subject to
birth and death. That which takes birth and dies cannot give eternal bliss. It can only give
temporary happiness. The happiness that we get from such a world is so short-lived that it
is seed of sorrow alone. Therefore the entire world can only lead to sorrow and it cannot
lead us to eternal bliss. Moksha, thus, isnt possible from the world.

Majority of people are searching for moksha knowingly or unknowingly from the external
world and as a result they are able to get it. Yoga Vasishta gives a beautiful story to
illustrate this. Once an old grandmother was searching for something under the street light.

A person who was passing by saw this and asked her as to what she is searching. She
replied that she was searching for her lost needle. The person also started looking around
for it but he couldnt find it anywhere there. He asked the woman as to where she lost it.
The woman replied that she lost it inside the house. Questioned as to why then is she
searching outside, she replied that there is no light in the house and therefore she is
searching outside under the street light. Similarly we are searching for moksha in the
external world when the world is ever sorrowful alone. Though again and again we
experience the temporary sorrowful nature of the world, still we think that there might be a
possibility that moksha is present in the world. This is as a result of the infinite possibilities
that are there in or from the world. A wise person realizes the temporary sorrowful nature
of the world and therefore doesnt seek moksha from the world. A little wise person will be
able to judge that the entire world of duality is just names and forms therefore he will
know that there is no possibility at all (not even the slightest possibility) for eternal bliss to
be achieved from the external world. Knowing this he starts searching for moksha.

Abode of moksha
If the entire world is sorrowful then where can we find moksha? Because the world is the
only thing we know there is nothing apart from the world that we know. Wise seers of the
past were able to find out the truth that whatever is objectified is temporary and therefore
will not lead to moksha; and whatever is the subject is changeless and eternal and therefore
it will lead to moksha.

Any changing entity requires a changeless substratum and the substratum of the entire
changing world is the abode of moksha. This substratum is the cause from which the world
comes, in which the world exists and unto which the world merges at the time of its
destruction. It is termed in the scriptures as Brahman and variously called as Ishwara,
Bhagavan, Paramatman etc. It always exists, is ever shining (self-luminous and illumining
the entire world) and blissful in nature (of the nature of Existence, Consciousness and
Bliss).

Realization of this substratum of the world alone is moksha. It cannot be achieving this
entity as duality always will lead to sorrow. Duality or likes and dislikes leads to strong
attachments and aversion; these in turn lead to happiness and sorrow (happiness is also
sorrowful alone for it is from the temporary world). Thus from birth to birth we will
experience sorrow alone if duality exists. Therefore moksha has to be non-dual in nature

(nothing existing apart from the abode of moksha). Brahman, by nature, also is non-dual as
there is no difference accepted or possible in Brahman (therefore it is termed in scriptures
as ekamevaadviteeyam one without a second).

But if non-duality is moksha, then what about myself? Am I same as Brahman or different
from Brahman? If I am different from Brahman then there is no point of moksha as I will
always be temporary and sorrowful. If I am same as Brahman then why dont I experience
my blissful nature?

Vedanta says that I am Brahman because I always exist, I am ever shining and I am never
hated (therefore I am blissful in nature). The reason why I dont experience my own blissful
nature is due to ignorance. As a result of ignorance, there is a superimposition of the Ego I
(limited I that associates and identifies with the body-mind etc.) on the real I. The real I is
devoid of all associations and ever pulsates inside as I-exist, I-exist. The ego I constantly
changes and associates itself in one or the other way with the entire world. Due to
ignorance of our very nature of real I (which alone exists and ego I being just an illusion in
the real I), we think of ourselves as the Ego I. This in turn leads to all sorrows as Ego I
constantly changes and has preferences (which in turn leads to sorrow alone in the long
run).

Sankara terms this superimposition as adhyaasa and it has to be removed through
apavaada or negation of the Ego I (and everything apart from the real, pure I). Whatever
will remain behind after all negation is the real I as it can never be negated (it ever exists
as our very nature of Consciousnesss).

Negation can only happen when we have knowledge of ourselves as Brahman. Thus
knowledge is the means to moksha. This knowledge isnt any knowledge about Brahman, as
Brahman is not objectified. That which is objectified can be known through different means
but that which cannot be objectified cannot be known through any means of the world.
Instead the only way to realize the subject Brahman is through the mirror of the scriptures.
Scriptures alone point out to Brahman as our very nature of Consciousness therefore
Brahma Sutras says that scriptures are the only source of knowledge of Brahman.

Not any knowledge but knowledge of Brahman as found in the scriptures alone will lead to
moksha or mukti.

Moksha - defined
Mukti as we have seen is realization of our very nature of Brahman that Brahman which is
the substratum of the entire illusory world and the witness Self of the nature of
Consciousness that pulsates inside as I-exist, I-exist at all times. This realization happens
only as a result of knowledge of Brahman as found in the scriptures. Knowledge removes
ignorance (bandha or bondage that leads to all sorrows and sufferings) and then the ever-
present Self shines at all times.

Now lets analyze as to how moksha is defined by various systems of philosophies and why
all those arent moksha.

Moksha as enjoyment of sensual pleasures
As we have already seen, all pleasures of the world are temporary and sorrowful. Therefore
they cannot be moksha though they can give us temporary happiness, they cannot give
us moksha. The more and more we enjoy sensual pleasures we will find ourselves becoming
more and more tired, exhausted and weak. That which leads to physical pain eventually
cannot be moksha. Naturally sensual pleasures lead to physical pain. Not just this but they
also lead to mental pain. Thinking more and more about the various sensual pleasures we
will get into worries all our focus will shift from doing normal activities and fulfilling the
basic needs of life; instead we will look for getting more and more sensual pleasures (or
trying to make them ever-lasting or eternal). Needless to say, after many births alone a
person comes to realize that there is no happiness from sensual pleasures of the world.

Moksha as a result of progeny (children or relatives or friends)
There are three types of attachments that a person has in the world first is with respect to
ones partner, second is with respect to children (or even friends) and third is with respect
to objects of the world (possessions). Children or relation or friends cannot lead to eternal
bliss for the simple reason that they themselves arent blissful. Those who are themselves
suffering will not lead to happiness for us as when we come in contact with them we will
experience their sorrow, even as a person who goes near fire will feel the heat of the fire.
Even if the sorrow of our known-people doesnt come directly to us, it will come through
their sharing of the same. In the world we are always used to sharing whatever is there
with us if we have bliss, then sharing with the entire world is meaningful and good. But
we only have sorrow and as a result when we share it with the world, we share only sorrow

to the entire world. Therefore all relations (of friends, relatives, children etc.) only leads to
sorrow in the long run (though initially they might seem to lead to happiness).

As long as any relationship is there, we forget the real I and become the Ego I. Due to the
Ego I constantly changing (getting into likes and dislikes), we will experience only sorrow.
This doesnt mean that we have to get rid of all relationships but just that we shouldnt be
so much dependent on relationships and thinking that they will lead to eternal bliss. As
AMMA says we should live in the world like a bird lives on the branch of a tree. The bird
knows that the branch will not protect it always therefore anytime a strong wind blows,
the bird will be ready to fly off though all other times it lives on the tree. Similarly we
should remember that the world cannot give us eternal bliss; remembering this we should
live in the world and perform activities. Thereby when we face problems we will not be
affected by it as we didnt expect bliss from the world (but knew that problems alone will be
the result of interactions with the world).

Moksha as a result of husband or wife or partner
Generally we consider marriage where we have a partner as something will lead us to
eternal bliss. But this is never the case. If this was the case there wouldnt be any divorces
and all couples will be happy. It is those who are couples who are most sad over something
or the other. At times it is about the other persons nature; yet other times it is about the
children; yet other times relations of one or the other person leads to sorrow. At all times
thus a partner only leads to sorrow. AMMA thus says that two beggars are staying together
after getting married both are searching for love and bliss; therefore neither will get love
or bliss if they just depend on each other.

This doesnt mean that we should never get married but just that we should be aware of the
truth that we cannot get bliss from marriage. Bliss or moksha isnt possible from marriage
as the partner (like all relationships and objects of the world) is also temporary and will only
eventually lead to sorrow.

Moksha as a result of the body
Many people think that having a healthy body is moksha. This is never the case. The body
undergoes the six modifications starting with birth and ending with death one of the
modification is decay or disease; thus the body can never be fully healthy. Even a yogi who
has done enough sadhana will find his own body undergoing decay. We see realized masters

of the past as those who experience a lot of suffering (external alone) as a result of the
body (though internally they are ever blissful as they are realized or mukta purushas).

Not knowing that the ever-changing body will only lead to sorrow we beautify in all sorts of
ways using chemicals. But all these never change the temporary-sorrowful nature of the
body. Any persons body will be good only for a short period of time (or a long period of
time but not eternally) and after that the body will start to show signs of aging, decay etc.
As a result the body can never lead to eternal bliss.

Moksha as a result of the sense organs
The mind grasps objects of the world through the sense organs and in turn processes them
depending on its likes and dislikes. Since the sense organs are just means to getting sense
objects (and pleasures from sense objects) therefore they can never lead to moksha even
as the water pipe that is the channel for water can never quench our thirst (moreover the
pleasures from the sense organs are temporary therefore they cannot lead to moksha).

Moksha as a result of the mind
The mind is a bundle of thoughts that keeps fluctuating from one object to another
constantly. Depending on situations, the mind is filled with likes and dislikes (that
themselves keep changing). Based on these likes and dislikes, whatever is grasped by the
mind is also tainted (like a person seeing everything as red through a red spectacles). Due
to changing constantly and being tainted by likes and dislikes, the mind cannot lead to
eternal bliss. This mean that the mind cannot lead to moksha.

Moksha as a result of pranas or vital forces
The vital forces are what makes us live in the world but these vital forces act like the
breath. Due to having movements in them they are temporary in nature (therefore one
body is renounced and another is taken when the pranas cannot perform aptly in the old
body). Therefore the pranas cannot lead to moksha or eternal bliss.

Moksha as a result of the intellect
Though the mind is constantly changing, the intellect asserts or determines things therefore
cant it lead to moksha? The intellect also is thought alone it asserts things based on
whatever input is given to it; therefore it isnt eternal or changeless in itself. Therefore it
cannot lead to moksha. Though the intellect is the closest to the Self (or moksha) and

therefore when a person is at the intellect level (intellectual) he will find the most happiness
(in the entire world) still this isnt eternal bliss and therefore not moksha.

Intellect is required to gain knowledge of the scriptures and implement the same in order to
get rid of ignorance but this doesnt mean that intellect leads to moksha (the knowledge of
Brahman leads to moksha through getting rid of ignorance this knowledge is in the
intellect but the intellect as such doesnt lead to moksha the knowledge being that of
blissful Brahman leads to happiness rather than the medium of intellect leading to
happiness).

In simple terms, intellect is also propagated by Consciousness to work and is an object
(insentient) therefore it cannot lead to moksha.

Moksha as a result of the individual self (which is different from Brahman)
Moksha as a result of the Ego is not possible due to ego being of the nature of ever-
changing (ego constantly changes and therefore cannot lead to eternal bliss). But what
about the individual Self which is of different from Brahman? Though many systems claim
that the individual Self is different from Brahman, we cannot really find support in sruthi or
logic. Above all experience shows that I am of the nature of Existence, Consciousness and
Bliss Since Brahman also is of the same nature, therefore it goes without saying that I am
Brahman (not different from Brahman). Scriptures also say that those who see duality as if
existing will go from death to death (experience only sorrow) this means that one non-
dual Brahman alone exists as our very nature of Consciousness. The deep sleep state shows
that such a blissful Self is our very nature, devoid of all distinctions, associations,
identifications and faults. Since in the deep sleep state we did exist and experienced bliss,
therefore I have to be of the nature of bliss this bliss pervades the entire state of deep
sleep and therefore has to be unlimited.

After waking up the ego or individual self comes into picture and therefore, due to
superimposition, I am unable to apprehend my very nature of Brahman (though I am
Brahman at all times). Thus it is proven that I am not different from Brahman but one with
Brahman (and this alone will lead to moksha).


Moksha non-dual or dual
Moksha can never be as a result of duality or differences because duality always leads to
sorrow. Duality or differences leads to likes and dislikes. These likes and dislikes lead to
happiness and sorrow (when something good happens to our liked objects we become
happy and when something bad happens we become sad; and when something good
happens to our disliked objects we become sad and when something bad happens we
become happy; thus likes and dislikes constantly lead us to sorrow alone in the world).

We experience the three states of waking, dreaming and dreamless deep sleep in a day. The
states of waking and dream are filled with duality whereas deep sleep has no duality (only
non-duality). We experience only sorrow in the waking and dream state whereas we
experience bliss in the deep sleep state. This itself clearly shows that duality leads to sorrow
whereas non-duality leads to bliss. Therefore moksha is non-dual alone (not based on
duality).

Moksha bliss beyond happiness and sorrow
Generally when we talk about happiness we immediately perceive it along with its counter
part of sorrow. These are thus called dual notions. Other dual notions are attachment-
aversion, heat-cold, high-low etc. All these dual notions are applicable only where duality is
there. Moksha is non-dual and therefore doesnt have any such duality. This doesnt mean
that moksha doesnt have happiness but just that moksha has happiness which is beyond
the dual notions of happiness and sorrow. Worldly happiness (that is based on duality) is
always associated with sorrow which we have to experience at one point or the other. But
when it comes to bliss of moksha, it is beyond both happiness and sorrow.

How can we differentiate between the bliss of moksha and happiness?
Happiness is generally experienced when we get something that we like or desire. Bliss is
the state where we are happy without any conditions. Happiness is short-lived until the
next sorrow or problem comes to us, happiness will be there and then happiness will vanish.
But bliss is ever-present. Bliss once achieved (realized) will always be there and will never
ever vanish.

Happiness is experienced as a result of external influences whereas bliss is not at all an
experience, like objective experience. Instead bliss is intuitive experience of oneself as

Brahman. This intuitive experience is not an objective one but experience of the subject of
Consciousness.

In the waking and dream state we only experience happiness (that which vanishes after a
period of time) whereas in the deep sleep state we experience bliss. This doesnt mean that
duality has to vanish in order for us to experience bliss. Bliss is present even now and it is
intuitively experienced the moment we realize that duality doesnt exist and non-dual
Brahman alone exists. This simple truth of duality being an illusion in the non-dual reality of
Brahman will make us rejoice in bliss here and now itself.

Therefore moksha as bliss has to be intuitively experienced through the two knowledge of
the world being illusory and Brahman alone being real as ones very nature of
Consciousness. Once this knowledge is strengthened in the intellect, then the person will be
blissful at all times. Otherwise he will be blissful when hearing or remembering this
knowledge and when forgotten he will again be lead into happiness and sorrow.

Though it might appear very tough indeed to remember this simple truth it is definitely
possible if we remember the current state of sorrow of the world and the ultimate goal of
life as moksha (of the nature of eternal bliss). This itself will make us implement the
seemingly tough truth through constant contemplation. Though initially there will be
forgetting of the truth often, through constant practice a person will be able to remember
the truth at all times.

Who is a mukta purusha
Moksha is defined as the blissful state where a person is unaffected irrespective of whatever
happens in the external world as a result of the knowledge of the world being an illusion,
Brahman alone being real and I being of the nature of blissful non-dual Brahman. A person
who is in this state of moksha is a mukta purusha. Really speaking moksha is not a state at
all as it is always present but still due to lack of any other word, we call it as a state.

Moksha cannot be a state because states come and go; if moksha also comes and goes like
the dream state then it will be temporary and not eternal in nature. For moksha to be
eternal in nature, it has to be always present. Therefore moksha is present even now for us.
Thus really speaking everybody is a mukta purusha there is nothing apart from moksha
here (Ishwara pervades this entire world says the Isopanishad). But some realize their

very nature of a mukta purusha and others dont. Those who realize will be blissful and
others will be sad even though their very nature is bliss.

Those who arent able to realize their very nature of bliss are fools indeed because they
dont even know themselves. Having eternal bliss right inside them, they seek it externally
throughout the entire world. And not getting happiness from the entire world they are ever
in sorrows and sufferings. Wise people are those who are able to realize their very nature of
blissful Brahman here and now itself.

A realized person never differentiates between realized and bonded people as for him the
entire world is pervaded in and out with Brahman. So what differentiation can he make? A
person who knows that all ornaments made of gold are gold alone can never differentiate
between the ornaments though differentiation might exist externally in names and forms. A
goldsmith knows that all gold ornaments are mere names and forms in gold and therefore
he doesnt get affected; instead he ever rejoices in bliss irrespective of whether one gold
ornament dies or another is created. Similarly a realized masters knows that the entire
world of names and forms is Brahman alone and therefore he never gets into sorrows or
happiness. Those who claim to be realized and still differentiate between people and objects
of the world are therefore not realized they think themselves to be realized and therefore
they will never be able to realize (only a person who knows he doesnt know will be able to
learn a person who thinks he knows will never be able to learn).

If everything is Brahman then why did the Lord choose Arjuna alone for instruction of
Bhagavad Gita?
The Lord himself says that I maintain equanimity between everyone and everything in the
world but those who seek refuge in me, they are in me and I am in them (means internally
there is no differentiation between a bhakta and Ishwara). Since a bhakta and ishwara are
the same, therefore the Lord cannot but converse with them externally as well. The Lord
thus seeks those who surrender unto him as they alone are willing to listen to the words of
the Lord and they alone want association with the Lord externally. Such bhaktas need not
be true bhaktas who have completely surrendered unto the Lord. Even a little bit of
surrender is enough to make the Lord come to us. Though the Lord is coming to each and
every person at all times, still it is when we surrender unto the Lord (even if little) that our
heart is opened and we feel the ever-present grace of the Lord falling upon us. Until then
like a person who is wearing a dark spectacle will not be able to see anything, we also dont

see the ever-present presence of the Lord. The moment we get rid of the spectacle of ego
or individuality (through surrender unto the Lord) we will be able to feel the Lord alone
being present everywhere.

Why do some mahatmas interact with those who arent realized and very close with them?
This is something that we find in very compassionate masters like AMMA. If we look at
people who were around Sri Ramakrishna Paramahamsa or Ramana Maharshi they were all
pure beings (who were realized or very near to realization) but with AMMA there are lot of
people who are so much filled with their own preferences or likes-dislikes that they are
contrary to AMMA (they stand as exact opposite of AMMA). AMMA says that this is because
such people are ICU patients and therefore need more care than others. If care is not given
to them, then it will be disastrous for them. Hence AMMA keeps them close. As the age-old
saying goes, keep a friend close and keep an enemy closer here these people are not
enemies but they are fragile and therefore have to be taken care of specially. One moment
of lapse is enough to lead them and people around them to turmoil.

Association with realized masters is the easiest way to attain realization as then we are
constantly provided support and guidance by the master. But as Ramana Maharshi says
physical presence of a master isnt important. Physical presence may be needed for initial
sadhakas as else they cannot focus their mind on Ishwara but once a person progresses in
the spiritual path then physical presence of a master isnt required. Truly speaking, in
devotion and surrender, that of a bhakta to ishwara or a shishya to guru, physical difference
has no meaning at all because irrespective of wherever a bhakta or shishya is, his or her
mind will be focused on Ishwara or guru alone. We can never have physical proximity with a
master forever as the masters body will also vanish after a period of time. After the body
vanishes, there is no point of crying for the physical presence of the master. Instead a
sadhaka should strive to look beyond the body and establish the master in the mind. Then
irrespective of wherever the master is, guidance and support will always be there.

Realized masters like AMMA and others are present at all times and guiding millions of
people. We look at these masters from external perspective and therefore think that they
are guiding just few people around them but these masters are beyond time and space.
Therefore they guide much more people than we can even imagine.


We should just surrender unto such a master or Ishwara and thereby strive to get rid of
duality completely and rejoice in bliss at all times.

Moksha is it while living or after death
Generally moksha or mukti is categorized as jeevan mukti and videha mukti. Jeevan mukti
is being liberated while living in the world and performing activities of the world whereas
videha mukti is liberation after getting rid of this body. Those who make such distinctions
say that videha mukti alone is final mukti as until then the body is present (and bondages
as a result of the body will be there though the person is unaffected by the body).

Though such categorization finds place in the scriptures and logic too, still it is more apt to
consider mukti as sadhyo mukti or instant liberation. Liberation cannot depend or be based
on the body. The body may be there or may not be there. Irrespective of whether it appears
to be there or appears to be not there, the body doesnt exist at any time. Therefore how
can we say that moksha is depended upon the body? The ever-changing body is just an
illusion and once a person realizes the non-dual reality of Brahman then there is nothing at
all existing here. Though the body might appear to exist, it doesnt really exist (and it
doesnt cause any harm whatsoever for a realized master). The pain and suffering as a
result of the body is considered like the suffering in the state of dream.

If it be said that the categorization of jeevan mukti and videha mukti is based on an
ignorant persons perspective, then after realization where is there an ignorant person and a
realized master? Before realization as well there is no duality but after realization there is no
duality (duality is known to be an illusion). Since duality is known to be non-existent then
what is the need to categorize based on duality? Is such categorization essential? Definitely
no. Categorizations themselves are as a result of considering duality to be real. Since
duality is not at all there, therefore there is no need of any categorization.

Therefore really speaking, mukti is sadhyo mukti or instant liberation here and now itself.
Once realized, a person ever rejoices in bliss. And a person who is slowly implementing the
scriptural teachings will rejoice in bliss and then again experience sorrow as a result of
forgetting the truth; but eventually he will naturally abide in bliss. Natural abidance in
blissful Brahman is moksha or realization and once this ensues, a person never again is sad
(and only rejoices in bliss).


Many question as to what is the point in time when we get moksha, how it will feel etc. All
such questions are unwanted or unnecessary as moksha is not something that is achieved in
a particular time instead it is that which is ever present. The ever-present moksha is
somehow forgotten and as a result of ones sadhana and jnaana, moksha is remembered
(realized). That time when moksha is realized puts an end to all time and therefore we
cannot define such a time.

Ramana Maharshi used to say that the time taken for moksha is the time taken for darkness
in a room to be dispelled when we switch on the light. This means that moksha can happen
at any time. This very moment if we are able to abide as Brahman, then we are instantly
realized. That which takes us beyond time, space and causation cannot be defined in time,
space and causation and cannot be understood through the dualistic perspective that we
generally maintain (or have) in the world. Moksha has to be understood as when we are
able to get rid of all sorrows and we are able to ever rejoice in bliss. It is ever available but
to be revealed.

As to how moksha is, moksha is ever blissful. A realized master ever rejoices in bliss. This
bliss isnt the same as happiness we experience from the external world instead it is
present without any limitation (ever present and not conditioned as a result of external
situations). Bliss alone will be there in the mind of a realized master and therefore bliss will
be dancing around a realized master as well. Rather than trying to understand as to how
moksha is we should strive to realize moksha (knowing it to be the ultimate goal of life as
bliss being sought by everybody). Then once we attain moksha (realization) we will know as
to how it feels and we will be able to ever rejoice in bliss.

Summary
Moksha is the ultimate goal of life characterized by complete cessation of sorrow and ever
rejoicing in bliss. It is this goal that is being sought by each and every person in the world
knowingly or unknowingly. Since bandha or bondage is as a result of ignorance of our very
nature of Brahman that Brahman which is the cause-substratum of the entire world and is
the Consciousness that pulsates inside as I-exist, I-exist therefore moksha is only through
knowledge of Brahman. Since Brahman is only found in the scriptures therefore moksha is
only through knowledge of Brahman as found in the scriptures (or Vedanta). No other
means can lead to moksha nothing else is also moksha.


Just remembering the truth that Brahman alone exists here, the dual world is just an
illusion will eventually lead us to completely get rid of ignorance. Thereafter though
problems may be there as part of the world we will not be affected by it (as we know that
the world is just an illusion). Thereby all sorrows instantly end and we will ever rejoice in
bliss internally. Externally actions will still be performed but internally we will ever rejoice in
bliss. Even as an actor portrays a role to perfection externally while ever rejoicing in bliss
internally similarly we will be able to remain unaffected and blissful at all times internally.

Moksha is attained here and now itself, the moment we realize that Brahman alone exists
and abide as blissful Brahman at all times. Since the ultimate goal of life is eternal bliss
therefore we should all strive to realize our very nature of blissful Brahman here and now.

May we all strive to through knowledge achieve the goal of moksha so that we will be able
to put an end to all sorrows and will be able to ever rejoice in bliss in abidance in our blissful
nature of Brahman here and now itself.

Anumaanas used
4 |4+l =l|46 -4 , Tll4l6 , P 746 {
lakya vin jvita vyartha, phalbhvt, mhavat|1|

1. Life is a waste without any goal, due to not having a fruit, like a mad person (whose life is
waste because he has no goal; no goal being there, there will be fruit at all and therefore life will
be waste or purposeless).

l Tl 5|+t4-, |4Tl|t4l6 , 46 -
loko'nitya, vikritvt, ghaavat|2|

2. The world is temporary due to being subject to modifications, like a pot. Even as a pot is
subject to the six modifications or birth, existence, growth, change, disease and death similarly
the world is subject to these six modifications and therefore temporary in nature (that which is
subject to birth and death is temporary alone).

l T- Hl TP4-, H|+t4t4l6 , 9 46 (
loka okamaya, anityatvt, putravat|3|

3. The world is filled with sorrow due to being temporary in nature, like son. The world is

constantly changing and that which is changing is sorrowful alone. Ones son will never remain
the same and therefore will always lead to sorrow alone (though might appear to give
temporary happiness initially).

l T + B G , H|+t4t4l6 Hl TP4t4l, 9 46 v
loke na sukha, anityatvt okamayatvcca, putravat|4|

4. There is no happiness in the world, due to it being temporary and filled with sorrows, like a
son. Even as a son presents no happiness (at any time) similarly the world also due to being
temporary and filled with sorrows leads to no happiness whatsoever (temporary happiness
from the world is so short-lived that it is seed of sorrow alone).

9P4l G|+4 |- B G9l|8, 6F4 4 7t4l6 , 4lPl6 F6+46 -
paramalakyo dukhanivtti sukhaprptica, tasyaiva icchatvt, blamtstanavat|5|

5. The ultimate goal is removal of sorrow and rejoicing in bliss, because of that alone being
sought out (directly or indirectly, knowingly or unknowingly by majority of people), like an
infant seeking the mothers breast. Even as all infants seek their mothers breast for milk
similarly because everybody is seeking the goal of moksha therefore it is the ultimate goal.

O 94 Pl Fl+-, B|(l+-(-9t4l6 , HH+l46 \
brahma eva mokasthna, saccidnandarpatvt, aannnavat|6|

6. Brahman alone is the abode of moksha or liberation, due to being of the nature of Existence,
Consciousness and Bliss, like food is the abode of hunger. Even as those who are hungry seek
food similarly those who want moksha seek Brahman alone.

O F4F4-9-, B|(l+-(-9t4l6 , O46
brahma svasvarpa, saccidnandarpatvt, brahmavat|7|

7. Brahman is ones own nature, due to being of the nature of Existence, Consciousness and
Bliss, like Brahman. Due to always existing, ever shining and never hated, I am of the nature of
Existence, Consciousness and Bliss. Since Brahman also is of the same nature therefore I am
Brahman or Brahman is everyones very nature.

Pl - F4ltPBlltTl-, F4F4 O-9t4l6 <
moka svtmasktkra, svasya brahmarpatvt|8|

8. Moksha is realization of ones own Self, due to ones very nature being that of Brahman
(Brahman is moksha and Brahman is ones own nature therefore realization is moksha).

Pl l =l4-P |-, O-9t4l6 ( (l|(-4l4 -9t4l
moko jvanmukti, brahmarpatvt dehdivyvttarpatvcca|9|

9. Moksha is liberated while living itself due to being of the nature of Brahman and distinct
from that of body etc. Since I or Brahman is devoid of body alone therefore there is no question
of moksha depending upon the body (renouncing of the body etc.). Thus moksha is realization
here and now itself (rather than being after birth or in some other world).

Summarizing Slokas
l Tl 5|+t4F4-9l |( lt4l O 4 l4+l
4- B+ |67 F4|FP- Hl+-(l 4 B4 (l+
loko'nityasvarpohi jtv brahmaiva bhvan|
yukta san tia svasminca nando bhava sarvad||

The world is definitely of the nature of temporary; knowing this always abide with the thought
that Brahman alone exists here and in ones own Self; therefore be blissful at all times.


Upanishad Vicharah

Recap
We saw previously that Upanishads are the ultimate source of knowledge and the only
source of knowledge as Brahman cannot be objectified (due to being the Subject of all
objectifications). Upanishads are the breath of Brahmaa and they point out Brahman as the
substratum of the entire world and as the indwelling Consciousness in all beings (therefore
they dont objectify Brahman). Since all the various sciences of the world only point out
worldly objects, therefore they cannot point out Brahman. Brahman is thereby known only
through the Upanishads.

Upanishads preach the philosophy of Vedanta. Vedanta is that which puts an end to all
knowledge. We find the Upanishads raising the question from the disciple who wants to
know that by knowing which everything becomes known; the Upanishads themselves
answer this by telling that it is Brahman from which the entire world has come and
therefore knowledge of Brahman as the substratum of the world will put an end to all
knowledge, desires, sorrows and make a person rejoice in bliss.

Moksha characterized by complete cessation of sorrow and ever rejoicing in bliss is only
possible through knowledge of Brahman as found in the scriptures. There is absolutely no
other way to moksha because it is only the scriptures that talk about oneness of the Self
and Brahman; and that non-dual reality of Brahman alone exists here. Sankara thus says in
Vivekachoodamani that a person might go to pilgrimage places, might perform lot of good
deeds etc. but still knowledge of oneself to be Brahman (as found from the scriptures) alone
will lead to moksha if this knowledge is not there, then a person will not attain moksha
even in hundred life-spans of Brahmaa (one day for Brahmaa is one creation and one night
is one destruction one 24 hours meaning one entire cycle of creation). This means that
without this knowledge, a person will be going from one birth to another even as a person
changes from one house to another there will be no contentment, no happiness and no
peace but only sorrow will be constantly there.

Since the ultimate goal of life for everybody is getting rid of sorrow and ever rejoicing in
bliss, therefore everybody should strive to gain knowledge as preached in the Upanishads.
Through gaining this knowledge and implementation of the same in ones life a person will

be able to attain moksha here and now itself (rather than wasting yet another precious
human birth).

Now, what is the subject-matter of the Upanishads?
The Upanishads talk about the goal of moksha only at all times. But this goal isnt an
insentient entity; it isnt a group of entities; but it is just one sentient entity that is denoted
through the goal of moksha.

How can we find out this entity?
This entity is changeless amidst all the changes of the world. Therefore we have to go
beyond the world to its cause in order to find this entity. The cause of the world should be
that which exists always (else it would be temporary like the world itself). In order for the
cause to always exist, it needs to be of the nature of Consciousness as Consciousness is the
light that illumines all existence (ones own and others as well). That which always exists is
also unlimited. That which is limited leads to limited happiness (which is ultimately sorrow
alone). But that which is unlimited leads to eternal bliss as eternal bliss is its very nature.
Therefore the cause of the world is of the nature of Existence, Consciousness and Bliss.
Such an entity is termed in the Upanishads as Brahman (that which is huge and appears as
the entire world is termed as Brahman). Bhagavatham says that this entity of the nature of
non-dual knowledge is termed variously by people as Brahman, Ishwara, Paramaatman,
Bhagavan etc. Even as water is termed differently in different languages, even as one
individual is called variously by different people, similarly one Brahman is termed variously
by people (thus giving it different names though the entity is non-dual Consciousness
alone).

As to more analysis of this cause and its relationship with the effect of world, we will see
that later; for now, since the changing world can never come out of changeless Brahman
therefore the world is just an illusion of names and forms in Brahman (even as various gold
ornaments are mere names and forms in gold, even as the dream world is just an illusion in
the dreamer).

Any work when started should declare the anubandha chatustayam the four parameters
that makes the work valid (like it has to reach a set of audience, it has to have a subject-
matter etc.). If a work is found without anubandha chatustayam then the work is not valid
and therefore shouldnt be learned by any who want some result out of learning of the work.

Anubandha chatustayam
The four anubandhas of any work are vishaya or subject-matter, adhikaari or eligible
learner, prayojanm or fruit and sambandha or relation between vishaya and prayojanam.

Vishaya without a subject-matter, a work written is meaningless as it will not be useful for
anybody and it is just like the ramblings of a mad person. Therefore a subject-matter is
essential for a work. If we take the yoga sutras, then the subject-matter is yoga darshana
(explanation or exposition of yoga darshana). If we take the work of aparokshaanubhuti
then the subject-matter is aparoksha anubhava through various examples, logic etc. In
some works, the title itself will show the vishaya and in other cases it wouldnt show the
vishaya. For example panchadashi is a work which deals with entire vedanta through
different chapters and topics. The title of the work means that it is a work with fifteen
chapters but it doesnt say what is the subject-matter. Thus we have to then find out about
the vishaya from the first few slokas of the work itself.

Even though the title of a work might show its subject-matter still the work itself should
mention the vishaya in one of the first few slokas (to not cause any confusion in learners of
the work).

Adhikaari what is the use of a work which isnt learnt by anybody; at least the work
should be capable of being learned by somebody. Else it doesnt serve any purpose at all.
Therefore all works target certain people who are eligible to learn it. The work of Mandukya
Karika is for advanced sadhakas alone as initial sadhakas will not be able to apprehend or
understand the concepts explained in it. But the work of Vedanta Saara is for all sadhakas
(especially initial sadhakas) as it is an introductory work into Vedanta. If we take
Upanishads itself, the Mundaka Upanishad or Katha Upanishad are for normal sadhakas as
they can get a complete perspective of Vedanta in it. But Mandukya Upanishad and other
tougher parts of Upanishads like Jyotir Brahmanam of Brihadaranyaka Upanishad or
Svetaketu Brahmanam of Chandogya Upanishad or Kenopanishad arent for all sadhakas as
only advanced sadhakas, who have a little grasp of Vedanta, will be able to understand it
(and it will be fruitful only for them).

Prayojanam there is a saying that even a fool will not do anything unless there is some
fruit derived from it (prayojanam uddishya mandopi pravartate). From a worldly perspective
a sadhaka shouldnt do any activity unless it serves any purpose (for oneself or for others).

This applies to works as well if learning a work doesnt have any purpose or it will not give
any fruit at all, then there is no point or meaning in learning it. There are many works or
books written by so-called great people that will not serve any purpose (here purpose
means moksha or anything related directly or indirectly to moksha); such works or books
should be avoided by sadhakas for it will only add on to the bondages we already have now.
When we are struggling to get rid of bondage of the world through Vedanta, anything else
that we encourage will only take us away from moksha. An apt sadhaka is one who does the
bare minimum worldly activities, for sustenance, and the rest of the time he spends towards
realization of the goal of moksha.

Though by learning a work we can find out the result of learning the work, still the fruit
should be mentioned in the starting of the work itself for else, we may be wasting time
learning the work. Though in the world we do a lot of trial-and-error, that doesnt work with
moksha as we dont have a lot of time for the same (death is constantly lurking around us
and we dont know where we will be born next or what we will be born as).

Sambandha sambandha is the relation between vishaya and prayojanam. There should be
a relation between the subject-matter and the fruit of learning the work. If there is no
relation, then the work will not serve any purpose at all (and will only be helpful to distract
us and go on a wild-goose chase).

Taking an example, we join for a nuclear physics class. But after learning the work we
become experts in computer programming. Then what is the use of learning the class? The
vishaya of nuclear physics doesnt match with the prayojanam. Here either nuclear physics
may not be taught at all or taught a little but computer programming is taught most of the
time. Another example is we going to shop and asking for a bathing soap and the person
gives a pack of cigarettes to us (saying that they are bathing soap).

Wherever there is a conflict between vishaya and sambandha, we will find that such a work
(or undertaking) will not serve any purpose other than deluding and distracting us.
Therefore whatever is the vishaya of a work should lead to the prayojanam of the work (if it
doesnt then it shouldnt be learned).


Anubandha chatustayam of Upanishad Vicharah
Now lets analyze the anubanda chatustayam of Upanishad Vicharah (this work). The first
sloka (that we learned previously) is as below:
4 (l-6(H + H-(l |49Tl4Bl(+P
t4 6 5l - |( |44l6l 9|+96 B 6 P |(-+{+
vedntadarana abdo viaravasdanam|
gatyete'rth hi vikhytopaniat sa tu muktida||1||

1. The word of Upanishad has the meanings of visharana, gati and avasaadana which are
famous and known by all; and it has the philosophy of Vedanta and definitely leads to
liberation.

Vishaya through the word of Upanishad and mentioning that the philosophy of Vedanta is
found in Upanishad, the vishaya is Upanishad and philosophy of Vedanta.

Prayojanam through stating that the work leads to the fruit of moksha or liberation, the
fruit of the work has been mentioned as moksha (liberation from all bondages and sorrows).

Adhikaari since the fruit of the work is mentioned as moksha, therefore those who seek
moksha are the adhikaaris. Eligible learners thus are those who desire for moksha ardently.
We should remember always that when it comes to getting worldly pleasures, it requires a
bit of effort but to attain moksha which is beyond the world (as the cause of the world) we
need much more effort (as one it takes us beyond the big entire world itself and two as it
takes us deep into our own Self both of which we arent used to and since we are
constantly driven by the passions of the mind and activities of the sense organs).

Sambandha by saying that Upanishad word denotes the philosophy of Vedanta and also
bestows liberation, the relation between vishaya and prayojanam has been established. And
this relation that one who learns Upanishad Vicharah will be lead to the fruit of moksha isnt
a mere statement as it has been proven through the scriptures themselves, logic and
experience of various realized masters in the past and the present (masters like Ramana
Maharshi, Ramakrishna Paramahamsa, AMMA, various Sankaracharyas all are proofs of the
sambandha).

Anubandha Chatustayam of Upanishads or Vedanta
Though we have stated the anubandha chatustayam of this work of Upanishad Vicharah, it
is important to analyze the anubandha chatustayam of Upanishads itself. Without
understanding the anubandha chatustayam of the Upanishads, learning the Upanishads wil
not serve any purpose. Even as a person who joins a music class without knowledge of what
music is and what is the purpose of the music class will not benefit from learning music,
similarly a person who doesnt understand the purpose of Upanishads will not benefit from
learning the Upanishads (though the Upanishads will serve as a means to boost the ego, still
he will not be able to gain eternal bliss or moksha out of learning of the Upanishads).

The ultimate purpose of life is to get rid of sorrows completely and ever rejoice in bliss.
Though our very nature is that of bliss (as we experience in the deep sleep state), still we
are unable to experience our own blissful state. The reason for this is ignorance or avidyaa
(or ajnaanam). The only way to get rid of avidyaa is through vidyaa or knowledge.
Knowledge of our nature is knowledge of the non-dual reality of Brahman (the cause of the
entire world and that Consciousness which pulsates inside as I-exist, I-exist at all times).
Brahman due to being the subject of all objects cannot be known through any other means
than that of Upanishads. Thus the ultimate purpose of life is fulfilled only through knowledge
(and implementation) of the Upanishads.

Now lets look at the anubandha chatustayam of the Upanishads. Upanishads talk about the
non-dual reality of Brahman alone (in all places). Whichever Upanishad we take, we will find
that the vishaya or subject-matter (or the main import) is the non-dual reality of Brahman.
Prayojanam is moksha or realization of Brahman (which will in turn provide us with
complete cessation of sorrow and ever rejoicing in bliss). Adhikaari is one who seeks
moksha such a person who seeks moksha is called a mumukshu. The desire for moksha
shouldnt be a very weak desire but it should be a strong desire. Even as a person who is
inside a burning house wants to come out of the house instantly; even as a person who is
underneath water wants just a gasp of breath; similarly should be the desire for moksha for
a person who is suffering constantly in the bondage of samsaara (sorrow in the cycle of
birth and death).

Sambandha is that a person who learns about the vishaya of Brahman will get the
prayojanam of moksha (he who knows Brahman verily becomes Brahman or he attains
moksha of the nature of eternal bliss).

Doesnt Vedanta talk about adhikaari as one with the sadhana chatustayam or the four-fold
qualifications?
Yes, but the four-fold qualifications are automatically achieved by one who has the strong
desire for moksha.

The four-fold qualifications are viveka or discrimination between real and unreal; vairagya
or dispassion towards the world and passion towards Brahman; the six qualities of the mind
which are shama or calmness of the mind, dama or control of the sense organs, uparati or
withdrawal of the sense organs, titiksha or forbearance, sraddha or faith in the guru and
scriptures and samaadhaanam or tranquility of the mind; mumukshutva or burning desire
for liberation.

Sureshwaracharya says in his works that vairagya and mumukshutva are the most
important for a sadhaka as if these are there, then the other qualities also will be
automatically gained. But going one step further we can say that what is important is just
mumukshutva or the desire for liberation. Even as a person who desires to get into IIT will
prepare thoroughly for the same and follow all that is required for the same while avoiding
that which poses an obstacle for getting into IIT; similarly a person who desires for moksha
will be able to develop all qualities and will be able to develop strong focus on Brahman and
will avoid all other distractions (from the world). Eventually such a person will develop the
other four qualifications and therefore will become a perfect adhikaari who through learning
of the vishaya of Brahman will attain the prayojanam of moksha.

Since anubandha chatustayam of Upanishads as well as Upanishad Vicharah has been
pointed out, therefore these are valid and should be learned by ardent sadhakas. But any
work is prone to errors if authored by a person. That which is directly given to us by
Ishwara doesnt have this fault as it doesnt have authorship. Now what about the
Upanishads? Are they authored by a person or people (like rishis)? If that is the case, then
there could be faults in them or there could be contradictions between the various
Upanishads; in which case they cannot be accepted as right or ultimate proof. To answer all
these doubts and objections, the author says in the next sloka that Upanishads arent
authored by anybody.


+l|F6 T6l 6 4 (l+lP9l 69 4-96-
OT- HlBB 6l- +9lTl \4l+(|H 6l-+-+
nsti kart tu vednmapaurueyarpata|
brahmaa vsasambht dhynadarit||2||

2. There is no creator or author for the Vedas due to they being apaurusheya (uncaused by
anybody). (Then how are they received by us, if asked the answer is thus) They are born
out of the very breath of Brahmaa and seen (revealed) by Rishis during their times of deep
meditation (contemplation).

Vedas apaurusheya
Vedas are without any authorship and hence they are eternal as well. We can never find as
to when they were created, who they were created by, how they were created etc. When
creation starts, they are provided into creation and when destruction happens they merge
unto Ishwara. Though ever available, they are revealed only after creation.

Such Vedas (Upanishads as well as they are part of the Vedas) are without any faults at all.
Any work authored by a person can have faults as it is depending upon the persons
intellect, logic, experience etc. Thus though there are a lots of books on Vedanta, we dont
find all of them as very attractive only few we are able to get attracted to and only those
help us truly progress towards moksha. While reading such good works we automatically
feel bliss, the bliss of learning about Brahman (glimpse of Brahman). Such works also
therefore strengthen our urge or desire for moksha. But other works dont create that urge
instead we feel as if it is just written for the sake of name or fame.

Any person who reads the Upanishads with an open mind will find the bliss of Brahman
emanating from it they are powerful in themselves. But in order to feel the bliss we need
to have an open mind along with the qualities of purification and concentration of the mind
(even as without a proper pair of spectacles we cannot see a 3D movie properly, similarly
without purity and concentration of the mind we will not be able to feel the bliss of
Brahman, even temporarily).

If Vedas are apaurusheya, how are they revealed to us? They are the very breath of
Brahmaa. When Brahmaa creates the entire world, out of his breath is revealed the Vedas

as well to the entire world. But such revealing doesnt reach us as it is just present as part
of creation, therefore in order to reach us, it is revealed to various rishis during their times
of intense meditation or absorption.

All mahatmas consider dhyaana as a very powerful means for progressing in the spiritual
path. Most of the times our mind is extroverted in nature and runs behind worldly
pleasures. As long as the mind runs behind external worldly pleasures it will not be able to
find the bliss that is present inside each one of us. Though it might seem very simple to
focus the mind on to the Self inside us or that Ishwara who pervades the entire world, it is
very tough in practice. Mere remembrance of Self or Ishwara also is very tough unless we
undergo the practice of dhyaana. It is dhyaana that takes us beyond the sense organs
until we practice dhyaana we are controlled by the minds urges and the passions of the
sense organs. Once we start practicing dhyaana alone we will be able to stop the sense
organs and the mind running hopelessly behind worldly pleasures. Dhyaana thus is the way
to control the sense organs and the mind. Inevitable thus is dhyaana for a sadhaka.

The more and more dhyaana we do, we will find the mind becoming calmer (it will not
unnecessarily run behind worldly pleasures and it will be under our control). Rishis are those
who have reached the pinnacle of dhyaana which is total absorption in Brahman. As a result
of this absorption in Brahman, they are able to perceive things that are normally not
perceived. It is during such times of intense absorption or deep meditation that the Vedas
are revealed to the rishis. It is therefore said that rishis see the Vedas. They are also
therefore called Mantra Dristaa or seers of mantras (rather than creators of mantras).

We shouldnt think that we can also be rishis it is impossible and not necessary to become
rishis. It is enough if we are able to focus the mind away from the external world unto the
goal of moksha. Then automatically if need be, we will become rishis. But the goal isnt
getting mantras revealed to us or gaining siddhis as a result of intense absorption; the goal
is moksha, complete cessation of sorrow and ever rejoicing in bliss. Until we achieve this
goal, irrespective of whether we become rishis or not, it will not matter (we will still be sad
alone). There are many people in the world who are very powerful and still sad alone as
power too cannot give us any happiness; the one and only way to eternal bliss is moksha
through learning and implementation of the concepts propounded in the Upanishads.


That Upanishads are without any authorship also means that they can be depended upon at
all times even when we find contrary-ness in the words of a Guru. Though a true Guru will
never say anything that is against the scriptures, still if we find there are confusions we
should depend upon the scriptures (as they are ultimate proof there is no fault in them
whatsoever). A true Guru will always direct us to the scriptures rather than saying his words
is ultimate proof. Also such a true Guru will teach us the scriptures as well as the right way
to interpret the scriptures this will in turn make us learn and understand the scriptures
ourselves (as much as possible and then seek the Guru in case of doubts). Though the Guru
is inevitable for a sadhaka, still a true Guru is like a true mother who wants her son to be
independent and not always depend upon her. A true Guru is happy with the disciple only
when the disciple has realized the ultimate truth of Brahman and is ever rejoicing in bliss.

We will continue with the work in the next edition.

May we all strive to learn the Upanishads that are not authored by anybody so that through
implementation of the Upanishadic teachings we will be able to realize Brahman and ever
rejoice in bliss here and now itself.

Heres is an auto-commentary on the work of Upanishad Vicharah:

4FPl|H|P( -4l8 46l 5F4 B-66l l4-
6+Pl4(Pl+-(F4-9 OF4ltPl+P +
yasmdvivamida vypta yato'sya santato bhva|
tannanammyahamnandasvarpa brahmasvtmnam||

By whom this entire world is pervaded and due to whom the world has existence
(reality status), I prostrate him of the nature of bliss and Brahman who is my very Self.

( T B4 9l|T+l 9P4l Pl 94, Hlt4|-6T-G|+4 x4l+-(l+ |6-9t4l6
B4 F4lll O 94, TlT-9t4l6 =6l +lP-9t4l6 6 O 94 H-6- FT -6
6-4P 4 O, 6-4-9t4l6 B|(l+-(-9t4l Hl+4Hl( 4 F4F4-9O|6l l+
4H|9 + 9Pl 6l OT|F6l l+ B4- 6l|9 HF4l+ |6TlTl6 4P 4

Hl+|+4 |F6 6P- 9TlH46 l+l( 4, l+F4 4 (l-6l(H + 94 |F|6- 66l Pll
4 (l-6(H +P 4 4 (F4 BlPl-4P+ !4lTl HlGt4l6 B G +l6 HH14t4l6 |446
79|+9|ll +lP T |6- OT Pl-
iha kalu sarvaprin paramalakyo moka eva,
tyantikadukhanivttynandnubhtirpatvt| sarvasydhro brahma eva, kraarpatvt|
jagato nmarpatvt tattu brahma eva| anta sphuranta caitanyameva brahma,
caitanyarpatvt saccidnandarpatvcca| ajnavadeva svasvarpabrahmatirodhna|
yadyapi na paramrthato brahmaastirodhna sambhava tathpi ajasynubhtikrat
yuktameva| ajnanivttistu tama prakavat jndeva, jnasya vedntdarana eva sthiti
tato mrgo vedntadaranameva| vedasya smnyamanuym agrhyatvt sukhenajtum
aakyatvt kriyata upaniadvicro nma kti brahmakumra|

1. (Commentary on first sloka of Upanishad Vicharah) Here, in this world, the ultimate
goal of all beings is moksha (liberation) alone, due to being of the nature of complete
cessation of sorrow and experience of bliss. The substratum of everything is Brahman
alone, due to being of the nature of cause (cause of the world is the substratum of the
changing world). The world also due to being names and forms is the substratum of
Brahman alone. The Consciousness that pulsates inside alone is Brahman, due to being
of the nature of Consciousness and of the nature of Existence, Consciousness and Bliss
(which is the nature of Brahman as well). It is due to ignorance alone that Brahman of
ones own nature is veiled (as if removed). Though ultimately there is no veiling of
Brahman possible still it is the experience of an ignorant person and therefore valid
alone. Removal of ignorance is through knowledge alone even as light alone removes
darkness, knowledge is present in Vedanta philosophy alone therefore the path to
moksha is Vedanta alone. Since Vedas are not grasped or easily known by normal
people therefore this work of Upanishad Vicharah is written by Brahma Kumara.

H+ 4-6 74l (H 4|6, 79|+97-(F4 Hl (H 4|6 9PVl T 4 (l-6(H + |6 4
79|+97-(l |49T H4Bl(+ |6 |6 96 Hl - BP 6l |( B P |(l 4 (l-6(H + |6
|44l6+{+
anubandhacatuayo darayati, upaniacchabdasya arthca darayati prathamaloke
vedntadaranam iti| ya upaniacchabdo viaraam avasdana gati iti ete arth sameto hi sa
muktido vedntadaranam iti vikhytaca||1||


Anubandha chatustaya of vishaya, prayojana, adhikaari and sambandha is shown and
the various meanings of the word of Upanishad through the first sloka starting with
Vedanta Darshanam. That Upanishad word which denotes the meanings of visharana
(destruction), avasaadanam (reducing) and gati (attaining) definitely, that is bestower of
liberation or moksha and well known as the philosophy of Vedanta.

4 (l+l Ht4-69lPl'4t4 (H 4|6 +lF6l|6 4 (l+l +BlP4= 4 |6 6 4 (l+l T6l 6 +l|F6
H9l 69 4-96-, 4- 4- 9l 69 4-9T- 6F4 4 T6l F4l6 ++ 4|( H9l 69 469Tl 4 (l 6l T
B B 6 |6 6 746 OT |6 OTl |4HF4 T6l O 6F4 HlBB 6- 6F4 HlB +
B 6l- 9l 6l- 4 (l-, + 6 6F4T6 t4 F4l6 6F4 HlBB 6l |6 6 T HFPl|- -4
|6 746 +9lTl|P|6 +9lTl \4l+(|H 6l- \4l+ + (|H 6l- B4 4 (l- 4 (l- 4 (l+l |6
44+ 4 (- t4l |6 (H +l4 94
vednm atyantaprmyatva darayati nstti| vednm gsmayajurarthaveti
caturvedn kart tu nsti apaurueyarpata, ya ya paurueyarpaka tasyaiva kart
syt| nanu yadi apaurueyarupako vedo tath katha sa sambhta iti cet ucyate brahmaa iti|
brahmao vivasya kart brahma tasya vsasambhta tasya vsena sambht
prdurbht ved, na tu tasyakarttva syt| tasya vsasambht iti cet katham asmbhi
labhya iti ucyate miti| dhynadarit dhynena darit sarve ved| ved
vednm iti bahuvacana veda catvra iti daranya eva|

2. The ultimate authority of Vedas are mentioned through the sloka of naasti. Of the
Vedas, Rig, Saama,Yajur and Athurva thus four Vedas, doer or creator definitely isnt
there due to being unauthored (or not coming from a person). That which comes from a
person alone has an author. Now if Vedas are without any author, then how it was
created if it be asked so then it is replied brahmana thus (in the sloka). Brahmaas, the
worlds creators, born out of his breath are the Vedas, and definitely there is no author
for them. If it is Brahmaas breath then how did we get this if asked, it is answered as of
seers etc. Seers saw this during times of intense meditation all the Vedas. Vedas, Of the
Vedas thus usage of plural just is to denote the four Vedas alone.


Upaadhi Dhyotanam

Recap
Madhvacharya after attacking the concept of upaadhi as leading to various faults questions
as to how duality is caused by upaadhis (adjuncts).

Upaadhi cause of difference of jeeva and Ishwara
The advaitin says that duality is as a result of upaadhis. The difference between Ishwara
and jeeva (the supreme being and the individual being) is a result of the adjuncts. Ishwara
is endowed with all-knowing-ness, all-pervasiveness whereas jeeva is endowed with little-
knowing-ness and little-pervasiveness. Ishwara has the upaadhi of Maya whereas jeeva has
the upaadhi of ajnaana in other words, Ishwara has the upaadhi of a body that pervades
the entire world whereas jeeva has the upaadhi of a limited body, mind etc. As a result of
the different adjuncts, difference between Ishwara and Jeeva is there thus says the
Advaitin.

Lets now see Madhvas attack on this (as to duality being caused by upaadhi or
adjunctions).

|4HPl+F4 (F4 l9Tl + 4 TlT-
79l|79 4l |( G 5|9 ( Hl-6F4 B-
l9Tl |4HPl+F4 P 74 |&-494l+7 T v+
vidyamnasya bhedasya jpako naiva kraka|
updhirdaprvo hi khe'pi dentarasya sa|
jpako vidyamnasya mhabuddhivyapekay||u k 4||

Upaadhi is the cause of knowledge or perception of already present difference and not the
cause of difference; with respect to aakaasha, the various upaadhis only show the difference
in different areas (space or places); for not that strong intellectual people we say that
difference is already present in an entity but it is a quality that is known through upaadhi.
(and advaitins stand that upaadhi is the cause of difference isnt valid or logical).


Advaitins reply to the various faults of upaadhi (anavasthaa, anyonyaashraya etc.)
The Advaitin might reply saying that all the faults of upaadhi (that was earlier raised by
Madhva) are not there since bheda or duality is accepted as not mithyaa (not unreal).
Though one Brahman becoming many jeevas as a result of limitations in different internal
organs (or antah karana) is accepted. Though bheda is accepted as real it isnt accepted as
automatically being present and therefore there is no harm to Advaita (bheda or duality is
accepted only when two entities come into comparison and automatically bheda isnt
accepted therefore ultimately only one Brahman exists). Since Upaadhi isnt caused due to
ajnaana (but it is there when internal organs are there) therefore also the faults of
anavasthaa etc. raised previously arent there (it is only when we see duality is caused out
of upaadhi and upaadhi is assumed or imagined as a result of ajnaana that all faults are
caused).

If the Advaitin says so, Madhva replies asking as to how bheda is caused by upaadhi? The
Advatin stand is that as a result of the various upaadhis or adjuncts duality or differences
comes into picture (otherwise non-dual reality of Brahman alone exists). Madhva is asking a
to how bheda is caused out of upaadhi. Though this is a question, it is question that is self-
answered as there is no way that upaadhi is caused out of bheda.

That bheda which is seen in an entity already exists upaadhi isnt the cause of the bheda
for then why isnt bheda perceived earlier? Earlier before a person perceives the bheda (or
objects with differences) upaadhi did exist. If upaadhi did exist before itself, then how can
we say that upaadhi causes difference?

Thus Madhva says that upaadhi is just suggesting bheda which already exists. And upaadhi
doesnt create or is a cause of bheda which wasnt present (or perceived) earlier.

When we talk about two entities that are different from one another lets say A and B. A
and B are different from each other. It is Consciousness that is present in A and B but
limited through the adjuncts of A and B. Now Advaitin says that upaadhi is the cause of the
difference between A and B. If that is the case, then difference should always exist as
upaadhi is always there. Since when upaadhi is there, bheda also has to be there. But this
isnt what the advaitin says (as he says that bheda isnt naturally real but present only when
two entities are perceived). Thus the concept of Advaita itself is negated (through the
Advaitins own words).

Now Madhva says that the upaadhi is only a means of pointing out or suggesting the ever-
present difference between A and B. A and B are always different and this difference is
always there. Upaadhi just was a means to perceiving this difference unlike what the
Advaitin says (that Upaadhi causes bheda or difference).

The Advaitin might say that A itself is the difference-creator of B. But then how can we
differentiate A from another A (lets say A is a stone and B is a pot the difference between
pot is stone itself if we say then what about difference between two stones? There will be no
difference accepted between two stones when it is directly perceived)? We cannot
differentiate one A from another A and therefore this isnt correct.

It cannot be said that inside A itself differences are there with respect to the ornaments or
dress worn by A (or As characteristics). Assuming A is devadatta we cannot say that there
is difference between devadattas cloth and ornaments therefore difference is there in
devadatta itself; as there is no difference perceived of devadatta (just by seeing devadatta
alone we dont perceive any difference difference is only with another entity). The cloth
and ornaments are part of devadatta and dont cause difference of or in devadatta.

And ultimately Advaitin cannot say that difference is internally in jeeva for then when
upaadhi is destroyed then difference (that is caused out of upaadhi) also will be destroyed.
Difference destroyed means jeeva itself will be destroyed. Therefore destruction of upaadhi
only leads to destruction of jeeva and no oneness or unity with Brahman (moksha as
defined by the Advaitin will not ensue).

If the Advaitin says that destruction of jeeva will leave behind the nature (or natural state of
Brahman) then bandha and moksha will be in Brahman; this means the fault of difference or
duality will be present in Brahman.

All these arguments show that Advaitins support (of statements) with respect to bheda
being caused by upaadhi isnt valid and therefore the difference between jeeva and Ishwara
cannot be accepted.

The advaitin might reply that in one aakaasha itself difference as a result of the upaadhis of
ghata, mata etc. are seen (and therefore bheda as a result of upaadhi is right only and not

illogical or wrong). The reply is that this isnt the case if it is opined by the Adaitin that
there is no difference in aakaasha, then the reply is - even with respect to aakaasha
upaadhi is accepted to show the various vishesha or qualifications that are present with
respect to ghataakaasha and mataakaasha and upaadhi isnt the cause for bheda (it is only
jnaapaka and not karaka). If the Advaitin opines that there is difference between aakaasha
as in ghataakaasha, mataakaasha etc. then the reply is the various adjuncts of ghata etc.
which are present previously itself leads to difference as a result of desha or space, and
adjuncts dont cause bheda.

Madhva here is saying that difference is not caused by upaadhi as difference is already
present and it is just revealed or known through upaadhi. In the case of space being limited
by pot, room etc. the adjuncts of pot, room etc. show the ever present difference in
aakaasha (they show the difference in aakaasha in various places like pot, room etc.).

As per Madhva, upaadhi doesnt cause bheda and therefore there could be an argument as
to then what is the purpose of upaadhis? Do they serve any purpose at all? This is answered
by saying that upaadhi shows the ever-present difference in entities rather than creating or
causing them.

Note Madhvas dvaita philosophy says that bhedas are always present in the world (and
they can therefore never be removed). Bhedas are of five types bheda between Ishwara
and jeeva, bheda between Ishwara and jada (insentient objects), bheda between jeeva and
jeeva, bheda between jeeva and jada AND bheda between jada and jada. Jada and jeeva
are many whereas Ishwara is one alone. These five bhedas always exist and cannot be
negated or removed at all. As to what do the scriptures mean by saying that duality doesnt
exist and non-duality alone is real, they mean to say that wrong way of understanding is
called duality and right way of understanding is non-duality. Therefore all the scriptures that
say there is no duality only talk about how duality is understood rather than talking about
duality itself (unless we understand duality we will go from death to death, says Katha
Upanishad).

Now the advaitin might say difference is the nature of an entity itself and it is known
through the apprehension of the entity itself, rather than being seen as a result of seeing
upaadhi. The above faults mentioned arise when upaadhi is seen and leads to perception of
ever-present difference. This isnt valid as difference is part of the entity and when the

entity is perceived, difference is also perceived. Therefore how do you say that perception of
upaadhi leads to perception of ever-present difference? Madhva replies to this statement of
the advaitin thus difference is the very nature of entities and it is a vishesha or quality,
this has already been mentioned (by us). Therefore though the entity is perceived,
difference may be perceived or may not be perceived this is logical. And in order to
perceive difference, there is definitely required perception of upaadhi or adjunct.
Here Madhva says that difference is the very nature of the entity but this doesnt mean that
difference be perceived when the entity is perceived as difference is a quality or qualification
(that is not always perceived). Even though we may perceive a person, we may not
perceive his quality of weight or height similarly though we perceive an entity, we may
not perceive the difference in the entity. Difference is only perceived as a result of
perception of upaadhi or adjuncts. The moment we perceive adjuncts, then the present
difference is perceived.

Madhva says that considering the dumb or behind intellect, such explanations are required.
Else our system has already well established difference and there need not be any more
explanations (but here explanations are required in order to satisfy people who arent
logically or intellectually strong).

Since this part of Khandanam which we have discussed isnt that easy to apprehend,
therefore we will stop here and continue in the next edition.

May we all strive to remember at all times that the non-dual reality of Brahman alone exists
here so that through this nidhidhyasana or constant contemplation of Brahman we will be
able to get rid of sorrows and ever rejoice in bliss here and now itself.


Vedanta Mata Sankshepah

Jeeva
The central import of the scriptures is that Brahman alone exists one without a second.
Brahman alone is real is the fact to be known and that is what scriptures speak about
through various ways. If duality is seen scriptures point out clearly that those are in essence
Brahman only and the duality dont really exist. Even if it seems to exist it is only seemingly
real and not absolutely real.

In Mandukya Upanishad the first two mantras clearly say that Brahman alone is,
AUM iti etat aksharam idam sarvam tasya upa vykayaanam bhootham bhavat bhavishyat iti
sarvam AUMkaara eva. Yacha anyat trikaalaateetam tatapya omkaara eva
Aum is all this. A clear explanation of it is: All that is Past, present and future is AUM only.
That which is beyond these three times is also AUM.

Sarvam hi etat brahma
Everything is definitely Brahman

Katha Upanishad says
Na iha nana asti kinchana
There is no duality whatsoever.

In chandogya Upanishad chapter 6, Uddalaka explains his son Shvetaketu through 2
examples that all duality seen is just names and forms but in essence they are Brahman
only. The examples are pot from clay and ornaments from gold.

Yathaa somya mrithpindena sarvam mrinmayam vijnaatham syaat vaachaarambano vikaaro
naama deyam mritiketyeva satyam
Just as, my dear, by a single clod of clay all that is made of clay become known all
modification being only a name based upon word, the truth being that all is clay
Yathaa somya lohamaninaa sarvam lohamayam vijnaatham syaat vaachaarambano vikaaro
naama deyam lohamityeva satyam
And just as, my dear, by a single ingot of gold, all that is made of gold become known all
modification being only a name based upon word, the truth being that all is gold.


What is the purpose of scriptures and for who?
The question may arise is that what is the purpose of learning scriptures and who should
know about it. Scriptures speak about Brahman so that on knowing Brahman we can put an
end to all sorrows. Sorrows are experienced because of not knowing that Brahman alone
exists and on the contrary seeing many things. So, the sorrow is because of not having the
right knowledge that Brahman alone exists and having contrary knowledge that everything
else but Brahman exists. The purpose of the scriptures is to remove the wrong knowledge
that many things really exist, which would remove the sorrow and then impart the right
knowledge Brahman alone exists, which would help to attain Anandam. This complete
removal of sorrow and rejoicing in Anandam is termed as Moksha or liberation in the
scriptures.

When the world came into existence, scriptures also came into existence along with it.
Scriptures are the way to go beyond the limitations of the world through the knowledge of
Brahman. So, scriptures are available for those who sees duality and who doesnt know that
Brahman alone exists. Though scriptures are available for anyone who doesnt know
Brahman to know, they become valid only for those who has the desire to know Brahman.
Such a person who has the desire to know Brahman is called the spiritual seeker or
sadhaka.

Every individual who doesnt have the knowledge of Brahman sees three divisions-
individual self, world and Lord. Enquiry into anyone of these three divisions as mentioned in
the scriptures would lead to Brahman. Enquiry into oneself is one method scriptures guide
the seeker through to reach Brahman.Scriptures point that the Individual Self has the same
nature as that of Brahman but because of ignorance of this truth they dont know it and
scriptures also introduce the term Jiva for the Individual Self under the influence of
ignorance. In this process of enquiry into oneself, there are seemingly two things- the
individual Self and Brahman. Scriptures through the Mahavakyas teach that the individual
Self is of the same nature as Brahman.

In Chandogya Upanishad, we see the Mahavakya
Tat tvam asi
Thou Art That.


In this method of enquiry, the seeker has to understand more about himself and when he
understands it clearly, he realizes that truth in the Mahavakya.

Veda Vyasa wrote the Brahma Sutra which is the Nyaya prasthanam. Brahma Sutra is the
work based on the Srutti with logical analysis. Adi Shankaracharya wrote a commentary on
Brahma Sutra and to Shankarcharyas Brahma Sutra commentary there were many sub
commentaries.

Padmapadacharya, one of the direct disciples of Shankaracharya, wrote a commentary
called Panchapadika on Brahma Sutra Bhashya. Prakashatma Yati wrote a sub commentary
to Panchapadika called Panchapadika Vivarana, which formed a Vivarana school of Advaita.
The important sub-commentaries on Vivarana are Akhandaananda Tattva Dipana and
RjuVivarana of Sarvajna Vishnu there are as well sub commentaries on it by Chitsukha and
Nrsimha ashrama. Amalananda has also written Panchapaadika Darpana.

Vachaspati Misra wrote a commentary on Shankarcharyas Brahma Sutra Bhashya called
Bhamati. Based on this commentary formed another school of advaita called Bhamati
School. Then there was sub-commentary called Kalpataru by Amalananda and Appaya
Dikshitar wrote Parimala which is a sub-commentary to Kalpataru.

The concept of how Jiva is defined differs between these two sub-schools. Vivarana school
follows what is called the Pratibimba vada or reflection theory and Bhamati school follows
what is called Avacheda vada or limitation theory. In this article we will see how Jiva is
defined as per Pratibimba vada or reflection theory.

Pratibimba vada:
Shankaracharya starts the Brahma Sutra Bhashya with Adhyaasa Bhashya in which he
explains about the Adhyasa or superimposition. In the Adhyasa Bhashya Shankaracharya
says that there is mix up of characteristics between the Brahman and Jadam (body-mind
complex). We all have the notion that I exist, but the jiva considers I as the body-mind
complex. Thus, every experience that happen to the body-mind complex is superimposed on
the Brahman. This is called the adhyasa. This superimposition is because of ajnaana or
ignorance of Brahman. When the ignorance is removed the superimposition is also removed.
Padmapadacharya in his Panchapadika explains that the ajnaana or ignorance is not
absence of knowledge. He explains it as a positive entity. This is because this ajnaanam is

bhaavaroopa or experiential. Just as we say I am happy, I am sad likewise we say I am
ignorant. This is knowing through direct perception. Abhava or negation is something that
cannot be experienced, but we do know directly that there ignorance. This itself is a proof
that ajnaana is not negation of knowledge but a positive entity that is experienced. This
ajnaana is the cause of the adhyasa. Jiva is Brahman reflected in the anthah karana or
intellect.

Ajnaana has two powers, that of Avarana or veiling and Vikshepa or projecting. Even though
intellect is a insentient because of the illumination of Consciousness on the intellect it
appears as though sentient. But because of the Avarana Shakti of Ajnaana the Original
Consciousness is not known and thus causing the superimposition happens on the reflected
consciousness. This identification with the reflected consciousness is termed Ahamkara or
ego or Jiva. Because of the Vikshepa Shakti everything else is projected as though real.

Prakashatma Yati also gives another logic to prove the Avarana Shakti of Ajnaana. Brahman
is never veiled from illuminating, Brahman illumines everything and it is Self-illuminous. The
anthah karana which is not-self is illumined by the Self and appears to be sentient. And on
top of that, the jiva doesnt know that existence of Self which is Self-illuminating and
illumining everything else. This condition of not knowing that really exists and considering
that is not-self as real can be called nothing but Avarana. And Vikshepa or projection of
other things happens when the original Self is forgotten and the illumined ahamkara which
is nothing but the reflected consciousness is considered as the Self.

The anthah karana cognizes the external object through the sense organs and causes the
perception of the object. There will be memory of prior perception of objects which are
called Samskaras and there could be doshas as well. There are many anthah karanas with
different samskaras and doshas, thus there are as many Jivas. This Ajnaana is only one.
There are not many ajnaanas. Every other projection is caused by one ajnaana. This
Ajnaana can be removed by the knowledge of Brahman. When the knowledge of Brahman
dawns in the mind the ajnaana would vanish and all the effects starting from Ahamkara etc
would also vanish and Brahman alone would exist. Realizing Brahman is the ultimate goal to
be achieved which is termed as Moksha.


Hastamalaka explains about Jiva following the reflection theory in Hastamalakeeya
Mukhaabhasako darpano drishyamaano
Mukhatvaat prthaktvena naivaasti vastu
Cidaabhaasako dheeshu jeevopi tadvat
Sa nityopalabdhi svaroopohamaatma
The reflection of a face in a mirror has no real existence apart from the reflected face. So
also, the Jiva, who is only the reflection of the Self in the intellect has really no separate
existence apart from the Self. That Self, which is of the nature of eternal Consciousness, I
am.

Yathaa darpanaabhava aabhaasahaanau
Mukham vidhyate kalpanaahiinamekam
Tathaa dheeviyoge niraabhaasako yah
Sa nityopalabdhi svaroopohamaatma
Just as when the mirror is removed the reflection of the face ceases to exist and the face
alone remains without any false appearances in the form of reflections, so also, when the
mind ceases to exist, the Atma is free from all wrong notions caused by the reflection.

We will see other explanations of Jiva in the next edition.


Guru Saptakam

V 6B8TP
om gurusaptakam

4F49lT P |(l4TP
Bt 646l l+PlU 4l6 +{
yasyapduka muktidyakam|
satguruyato jnampnuyt||1|

1. One whose footwear is bestower of moksha or liberation, that is Sadguru from whom
knowledge is attained (Satgurus feet and even footwear is capable of bestowing
liberation or moksha).

TlP4lT 9 P-96-
4l 4lT 46 B G 4 6 +-+
kmavraa premarpata|
krodhavraa yat sukha bhavet||2||

2. Guru leads to removal of attachments by being of the nature of love; and removal of
anger also happens very easily as a result of the Gurus love. Gurus nature of love
removes all other attachments and aversions (hence Narada says in Bhakti Sutras that if
attachments and aversions are tough to remove then we should direct it towards the
Lord instead of directing towards the external world).

Pl (4lT l+4|@+l
B 89 69l -4l4t4l+(+
mohavraa jnavahnin|
suptapruo vyghravatyath||3||

3. Removal of delusion happens as a result of the fire of knowledge; even as a sleeping

person gets woken up by a tiger in the dream. The Guru provides us with knowledge
and this knowledge leads to removal of delusion (the notion that I am not the Self, I am
the limited being associated and identified with the entire world). Even as a dreaming
person wakes up from dream as a result of seeing a tiger in dream, similarly Guru
provides us with knowledge which makes us wake up from this huge dream of waking
world (unto the state of realization).

F4F4B|T9 T 4lTP
-Gl4+ Hl64|@46 +v+
svasyasannikarea vraam|
dukhabhvana tavahnivat||4||

4. Through ones very presence all sorrow is removed even as cold is removed through
the very presence of fire. Even as a person who is near fire will not feel cold (cold will
be removed) similarly the very presence of the Guru will remove all sorrows from a
person (though this removal of sorrow is temporary still it will inspire us to follow the
Gurus words and ourselves attain the state of ever-blissful existence).

HltP+l|F|6- F4F4|+U4l
9l-96- B (( tB(l+-+
tmansthiti svasyanihay|
pharpata sa dadetsad||5||

5. Abiding as the Self through ones own very abidance and through teachings, one who
gives us always (he is the Guru); the Guru teaches us in two ways one is through
giving us knowledge about abiding in Brahman (intellectual conviction etc.) and the
other is through he himself abiding as Brahman. Even as a child learns from seeing
others, similarly we all learn firstly by looking at others rather than through their words
therefore the Guru serves as an apt role model in order to make us abide as the Self.


6F4B 4+ B4 -96-
4- Tl |6 B +-(6l( 4 +\+
tasyasevana sarvarpata|
ya karoti sa nandatha vai||6||

6. His service in all ways one who does, he will definitely rejoice here itself. Guru by his
very presence and nature will provide us with knowledge but this is only possible if we
are of service to him. Though we cannot do any service to the Guru who is ever content
still service opens up our mind and we will be able to surrender unto the Guru. This
surrender will then make us apprehend and implement the Gurus teachings into our
very life.

O-9Tl l+B |F6-
+-(+-(+l +-(+-(+-++
brahmarpako jnasasthita|
nandanandano nandanandana||7||

7. One (who through teaching and grace of the Guru) is of the nature of Brahman and
abiding always in knowledge (that I am Brahman and Brahman alone exists here), he is
a blissful person, he is a blissful person.


Sita Panchakam

V Bl6l9TP
om stpacakam

|P9 l Pl4l4l 4l =+TB 6l|9
|94l lPF4 4l Pl4l-9l 6F4 +Pl +P-+{+
bhmiputr ca myy y janakasutpi ca|
priy rmasya y myrp tasyai namo nama||1||

1. One who is the daughter of Bhoomi devi, Maayaa and Janaka; one who is the dear of
Rama and of the nature of Maayaa, unto that Sita, prostrations.

9|66l 6 4l Bl |( B(l |+Pl (l B4B9(lP
(+ P6 B |46l 4l Bl6l 6F4 +Pl +P-+-+
pativrat tu y s hi sad nirmoh sarvasampadm|
hanumat sevit y ca st tasyai namo nama||2||

2. One who is a chaste woman definitely, always devoid of delusion unto external
objects and who was served by Hanuman, unto that Sita prostrations.

4l + P G|6 ! 4l 6 |H4 l4TP
lPFPT4l 4l Bl6l 6F4 +Pl +P-+(+
y na muhyati dv tu ivabhakta ca rvaam|
rmasmaraayukt y st tasyai namo nama||3||

3. One who wasnt deluded looking at Ravana and devotee of Siva and one who was
always filled with contemplation on Rama, unto that Sita prostrations.


HHl T4+ 5|9 4l lP 4- F4l |+ 4l
4l lPF4 4-9l Bl6l 6F4 +Pl +P-+v+
aokavane'pi yo rme yukta syttu nirbhay|
y rmasyaivarp ca st tasyai namo nama||4||

4. Even in the ashoka vana one who was established in Rama and devoid of any fear
and one who is of the nature of Rama alone, unto that Sita prostrations.

lPl lPF4 F4-9l lP B |4Tl
4l lP 4 6-4l Bl6l 6F4 +Pl +P-+-+
rmabhakt ca rmasya svarp rma sevik|
y ca rmaiva caitany st tasyai namo nama||5||

5. One who is devotee of Rama, Ramas very nature and Ramas servant and who is
Rama alone of the nature of Consciousness, unto that Sita prostrations.

These five slokas are on Sita devi.


Anukramaanika Nirdesham

1. Editorial a general message.
2. Moksha Siddhi an analysis of moksha or liberation.
3. Upanishad Vicharah - a multi-part series on the concepts propounded in the
Upanishads.
4. Upaadhi Dhyotanam a multi-part series with slokas explaining madhvacharyas
upaadhi khandanam and answering of the same.
5. Vedanta Mata Sankshepah briefly analysis of a concept/term (and the various ways
in which it is interpreted) in Vedanta.
6. Guru Saptakam a short about the Guru (and his effect on the life of sadhakas).
This section is dedicated to original work written but not explained in depth in order
to help sadhakas in reflection of the concepts themselves.
7. Sita Panchakam five slokas on the great Sita devi. This section is an offering unto
great masters of the past.

1. Comments
2. Suggestions
3. Corrections (word, sloka, content etc.)
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5. Would like to contribute (through research from websites, dont need to write up the
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