VedantaMadhuryam 13.1

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 18 Oct 13
http://vedantatattva.org/vedantagroup/VedantaMadhuryam Page 1 of 62

Vedanta Madhuryam

Salutations to all.

Each and every minute that we live in this world we live with the expectation that the world
will bestow us with eternal bliss. Not just that the world doesnt provide us eternal bliss, the
world also constantly leads us to sorrow alone. Each and every person in the entire world
experiences sorrow alone from the world it doesnt matter whether he is learned or
ignorant; rich or poor; realized or not realized; everybody irrespective of all distinctions
experiences only sorrow from the external world. And we do directly experience this sorrow
and get dejected when something bad happens to us or our dear ones. But this dispassion
towards the world is short-lived and when we find refuge or solace in something else (than
what we lost) we again expect happiness from the world. Thereby dispassion soon vanishes
such dispassion is called as temporary dispassion or tatkalika vairagya. AMMA calls this
shmashaana vairagya (when somebody dies we get dispassionate towards the world but
after a while, we forget everything and thereby become passionate again).

Gone are the days when Vedanta had to be learnt in a gurukula. Today Vedanta can be
learnt just by sitting at home itself as a result of great mahatmas who provide us with
knowledge in the form of their recordings which can be listened to wherever we are. Thus
everybody knows that Brahman alone is real; everybody knows that I am Brahman;
everybody knows that the world is temporary and sorrowful. But still rarely people seek
Brahman or Vedanta. Why is it that majority of people dont seek Vedanta?

The answer has to be that there is lack of conviction about whatever little knowledge they
have on Vedanta. A person who learns Vedanta properly and thoroughly will develop
complete dispassion towards the world and complete passion towards Brahman; thereby
such a person will very soon rejoice in bliss in contemplation of his very nature of Brahman.
But majority of people dont even have the patience to learn Vedanta properly. People
spend years trying to study in school and college just to get a job and earn some money;
but the same patience isnt found with Vedanta. As a result, Vedanta is learned only at the
peripheral level. This is dangerous than not learning Vedanta because such people will
constantly think that they know Vedanta when they dont really know Vedanta; they will
think that they are implementing Vedanta when they are not implementing. Thus while
suffering they will think that they are blissful. A person who is suffering can be saved but

one who thinks he is blissful even while suffering can never be saved (if we try to save such
a person, he will reject our saving).

There are many foolish people who think they have knowledge of various terms in Vedanta
when they have absolutely no idea at all and whatever little knowledge they have is
improper and incorrect. Thus many talk about their friends or known people as devotees or
filled with devotion when all they do is just go to temples and pilgrimage places. Devotion
isnt just going to temple and remembering Ishwara once a day. True devotion is focus on
Ishwara at all times this means irrespective of where we are and what we are doing, we
should remember Ishwara. This Ishwara unless remembered to be the non-dual reality of
Brahman (that which is the very basis of the world and that which pervades the entire
world) will not lead to any bliss but only temporary happiness (which eventually leads to
sorrow). It isnt just with devotion but many such concepts are misunderstood by people (as
a result of improper knowledge or improper learning). Paramartha says therefore we have
to learn properly under a right master consistently for a sufficiently long period of time.
Nothing can be achieved in a day. Spiritual progress also cannot be achieved in a day
many times we have to struggle for births in order to progress in the spiritual path. But
seriousness regarding the spiritual path is never there in people (as they think there are
various other means in the world for happiness or eternal bliss).

AMMA gives this short story to illustrate as to how wrong our knowledge or understanding of
our very own scriptures is once two old people were meeting after a long period of time.
The first person asked the second person as to what his son was doing. The second person
said that I dont know what he is doing but he says he is doing meditation. The first person
asked as to what is meditation. The second person replied that he doesnt know but that
people say it is better than doing nothing!!!

This is the kind of wrong perspectives that we have with respect to the spiritual path or
Vedanta. Vedanta is often considered to be something that has to be learnt only by
sanyaasins and after becoming old. Once a relative asked me as to why I am not marrying.
I said I am following the spiritual path and learning Vedanta, hence not marrying. She
replied saying that why cant you learn after you are old? Why do you have to learn Vedanta
at so young an age? (this was when I was well over 25 we should remember that great
masters like Sankara and others lived only for a very short period of time so this age of 25
would be much more than half of their entire lifetime). I asked that she is old now and still

not learning Vedanta so what use telling me to learn Vedanta after growing old. There could
have been no response at all but then the reply came that you can at least give life to a
young girl (save her life). As Paramartha says two insecure people get married and it is like
insecurity square; and they get a child thereby it becomes insecurity cube. We cannot even
save ourselves yet we think of ways to save others. All this in order to escape from learning
Vedanta not for oneself but for others.

Kali Yuga is supposed to be one in which good people will appear as bad and bad people will
appear as good; men will appear as women and women will appear as men. We find that
people think they are trying to help others when they are actually themselves in trouble and
leading others as well in trouble. Such is the state of affairs of the world.

Can we change the world and its state of affairs?
Nobody, absolutely nobody can change the world because the world is an illusion in the
non-dual reality of Brahman. Vedanta therefore doesnt change anything at all. It just
changes our perspective of the world. When the world is viewed from the right perspective
then all sorrows will end since we currently perceive the world from the wrong perspective
therefore we experience only sorrows constantly.

Since the world will not change, I also will not change this is a foolish statement. What
matters to us is whether we change or not. Why to change? Because we all are knowingly or
unknowingly seeking the one ultimate goal of complete cessation of sorrow and ever
rejoicing in bliss.

Unless we change our perspectives we will find ourselves ever suffering in sorrow and
leading others as well to sorrow. What needs to be done is just changing our perspective
from wrong to right. What is wrong and what is right? Seeing the world in the right sense is
right perspective and in the wrong sense is wrong perspective. Right perspective is that of
knowledge whereas wrong perspective is that of ignorance.

The world which has come from the non-dual reality of Brahman and is constantly changing
cannot be real or eternal. And due to its changing nature, it also cannot lead to eternal bliss
for us (but will ever lead to sorrow alone). Not knowing the temporary nature of the world
and considering it to be real; therefore ever getting attached and averted to the duality
present in and as the world is the wrong perspective of ignorance.

Even when we see the entire world as different objects, the world is an illusion like the
dream world. Though we may consider the dream world to be real, it isnt real. It appears
very real when we experience it but is ultimately unreal alone. Similar is the waking world
as well. It appears very real when we experience it now but it is just an illusion in the non-
dual reality of Brahman (in simple terms, anything that constantly changes cannot be real
but it is just an illusion in something that doesnt change).

Vedanta also gives the analogy of gold ornaments to illustrate the illusory nature of the
world. Even as various gold ornaments are mere names and forms in gold, similarly this
entire world is just an illusion of names and forms in Brahman (as it has come from
Brahman, exists in Brahman and will merge unto Brahman at the time of its destruction).

Perspective of knowledge is knowing the entire world to be essentially one Brahman alone.
This doesnt mean that the entire world will change; but only the mental state or
perspective about the world will change. Instead of seeing everything as different objects in
our mind, we will see everything as one in the mind. Thus though externally differences
exists, internally in our mind we see everything as Brahman. Even as the goldsmith who
sees all gold ornaments as gold alone similarly we will be able to see the entire world as
Brahman alone. All problems, worries, sorrows etc. are caused only due to vision of duality
(or seeing everything as different one another). When we see the entire world as Brahman
in our mind then we will not experience any sorrow at all.

What problems, worries or sorrows can affect a person who remembers that everything is
one Brahman alone?
This vision of knowledge wherein everything is seen as Brahman in the mind isnt just a
vision but it is the ultimate truth as the entire world we perceive is just an illusion of names
and forms in Brahman.

The moment we are able to accept this ultimate truth of Vedanta, that very moment our
sorrows will end and we will be able to rejoice in bliss. But since majority of people dont
have a clear idea of Vedanta therefore they arent able to rejoice in bliss (though performing
activities that seemingly should take them towards moksha).

Also contrary to what many people think Vedanta isnt something that is dry and without
any attraction. That which provides eternal bliss can be anything but attractive. If we have

right knowledge of Vedanta then we will never find it dry but we will find it sweet and
beautiful.

But such sweetness and beauty can only be brought out when Vedanta is explained in depth
(or in its true essence). This would also solve the issue of people misunderstanding or
improperly understanding Vedanta (as a result of not learning Vedanta in depth). The
purpose of this magazine is to bring out the beauty of Vedanta so that we will be able to
learn and implement it in our lives more and more. The more we learn and implement
Vedanta, the more blissful our life will become nothing will change externally but
irrespective of external situations we will be able to ever rejoice in bliss. Since the ultimate
goal of life is ever rejoicing in bliss therefore we should strive to learn and implement
Vedanta now itself (so that this precious human birth doesnt go a waste and its ultimate
purpose of moksha or ever rejoicing in bliss is fulfilled in this birth itself).

May we all strive to find the beauty or sweetness of Vedanta so that through learning and
implementation of Vedanta we will be able to put an end to all sorrows and will be able to
ever rejoice in bliss here and now itself.

AUM NAMAH SHIVAYA
Oct 18
th


Anukramaanika

Vedanta Madhuryam .................................................................................................................................... 1
Mahavakya Siddhi ......................................................................................................................................... 7
Upanishad Vicharah .................................................................................................................................... 26
Panchasutram ............................................................................................................................................. 41
Vedanta Mata Sankshepah ......................................................................................................................... 50
Mahavakya Nirupanam ............................................................................................................................... 55
Maatr Nidhi Saptakam ................................................................................................................................ 58
Anukramaanika Nirdesham ........................................................................................................................ 62


Mahavakya Siddhi

The ultimate goal of life
We are in a world where everybody is seeking one or the other thing. There wouldnt be
anybody who doesnt want anything at all in life. Everybody wants something or the other in
life. Life without goal obviously doesnt serve any purpose and therefore will not lead a
person anywhere. Such a life, without a goal, is like a person getting out of his house and
driving in a car around the entire town there is no purpose served because he doesnt
know what is the destination that is being sought out; therefore just roaming around he kills
time. The purpose of such life is wastage of time. But our scriptures tell clearly that human
birth is precious indeed and therefore shouldnt be wasted in futile.

Why is the human birth precious?
We do see a lot of species in this world but none of them are like humans. Humans are
special indeed. Though there doesnt externally appear to be much difference between
humans and animals, still humans are better because they can carve their future. Therefore
it wouldnt be wrong to say that humans are endowed with the sixth sense of intellect. A cat
can just meow and a dog can just bark if they want to do something higher or bigger then
they cant. The examples of dogs and other animals being sattvik or highly spiritual in the
presence of mahatmas like Ramana Maharshi are just exceptions alone. Compared to how
many humans being highly spiritual, the number of animals being spiritual is very low and
negligible.

Unlike animals or other species who cannot change their future, humans can change their
own future by performing actions that they think as right. Instead of just doing what one
wants to do (or is addicted to doing) a human can use the discriminative intellect to decide
what is right and what is wrong. Based on discrimination, apt actions can also be performed
therefore setting ones own future. It is for this reason that everybody craves for a human
birth; it is in human birth that we can achieve fulfillment of life itself.

Before seeing what is fulfillment of life we need to analyze our goals in life. Current day
management experts say that everybody has a goal of their own. A boy has a goal to score
high marks in school. A cricketer wants to beat the records of cricket. A lawyer wants to
earn lots of money through many cases. A scientist wants to prove or disprove a theorem.
Thus we find that everybody has one or the other goal. Goals also can be split into short-

term goals that keep changing and long-term goal which is the same for an individual at all
times. But unlike management experts, Vedanta says that everybody is knowingly or
unknowingly seeking one and one goal alone. Though it appears that we are all seeking
different goals in life, this isnt right. Ultimately each goal leads to the one goal of rejoicing
in bliss or being happy or being peace peace, satisfaction, happiness, contentment etc.
are synonyms and they just mean the state where one is devoid of any sorrow and ever
blissful.

Since everybody is seeking this goal of life alone therefore it is called the ultimate goal of
life or paramalakshya. It is termed as moksha and characterized by complete cessation of
sorrow and ever rejoicing in bliss. Even as any destination will only be achieved when we
know that we are going to the destination (else even though we may reach the destination
we will reject it not knowing that it is what we are seeking) similarly only when we
knowingly seek this ultimate goal of life, we will be able to achieve it.

Now what if we dont achieve this goal of life?
Until this goal of life is achieved we will still be seeking for happiness from the world. But
the world as we currently experience is continuously changing and therefore is sorrowful in
nature. Such a sorrowful world can only lead to sorrow in the long run. As long as we dont
seek the ultimate goal of life we will constantly be experiencing sorrow. Experience of
sorrow isnt just limited to this birth but it continues from one birth to another as in each
birth we will be seeking happiness from the world (and thereby experiencing sorrow alone).
Thus the first step to achieving the ultimate goal of life is to realize that this is the goal to
be achieved (and all other goals directly or indirectly lead to this goal alone) and keep this
goal in our mind so that we will be able to strive towards it.

Amidst the infinite possibilities that we have in the world it is tough to keep ourselves
focused on the ultimate goal of life of moksha. Therefore one needs to have done enough
nishkaama karma for purity of mind and dhyaanaadi saadhanaa for concentration of mind;
this alone will ensure that concentration or focus on the ultimate goal of life is there rather
than getting again and again distracted from the goal.

People who have no focus are like those who attend satsanga and immediately will be
excited to implement Vedanta but this excitement will vanish once they reach home. Thus
getting excited and then vanishing of excitement continues always for them, with no focus

whatsoever on the ultimate goal of life. Focus is only achieved through continuous sadhana
of nishkaama karma and dhyaana. When the mind is able to focus easily and at all times on
an object, then there will be success achieved in the field of the object. For example, when
the mind is able to focus on studies then success will be achieved in studies. Such a person
rather than just clearing exams will be able to achieve good success in studies (often
getting up ranks as well). Similarly when the mind focuses on business, then success will be
achieved from financial perspective. For a person to achieve the ultimate goal of life as
moksha, there needs to be focus on the same.

But how does a person focus on moksha? What are the ways to moksha?
In the world there ar e many alternate ways to attain a goal. For example if we want to earn
money there are many different ways; one can work, one can do business, one can invest,
one can take lottery tickets and even one can marry a rich partner. Thus there are many
ways rather than just one way to attain any goal in life. Therefore when it comes to moksha
as well we think that there are many ways to attain moksha. This is one of the mistakes
people make. This thought makes people choose the many publicized ways to attain
moksha none of these publicized ways really work because there arent many ways to
moksha. In order to attain moksha there is one and only way alone.

Lets briefly analyze as to whether this statement that there is one and only one way to
moksha is true or not.

We all know as to how Swami Vivekananda explained the four main yogas of jnaana yoga,
bhakti yoga, raja yoga and karma yoga. Our scriptures clearly show that there are many
more yogas that are useful in the spiritual path. But just because something is useful
doesnt mean that it will lead directly to the goal of moksha. For example there are many
things that are useful and essential in order to prepare coffee but we cannot say that all of
them are important and coffee is from them alone; coffees base in coffee powder alone,
everything else just indirectly helps us in preparing coffee. Similarly though there are paths
available to us all of them indirectly alone lead us to moksha and they directly take us to
the one path which is inevitable for moksha the path of non-dual knowledge.

Actions are of two types nishkaama and sakaama; nishkaama is action performed without
any desire for the fruits thereof whereas sakaama is that which is performed with desire for
its fruits. Sakaama karma constantly binds us in the world (which is the object or phala or

fruit of all actions) whereas nishkaama purifies our mind by removing bondage to the
objects of the world. This means that more and more we perform nishkaama karma we will
not be bonded or attached to objects whether objects are achieved or not, we will be able
to remain unaffected. But this merely unaffected state isnt liberation or moksha because
we are unaffected to many things in the world; we create a microw world of the external
world in our mind (based on our likes and dislikes). It is this world that we are attached to
and anything happening to this world will affect us; but the rest of the macro world doesnt
affect us at all and therefore we remain unaffected to whatever happens with them. Thus
we are able to remain unaffected to majority of the world yet we arent realized. Realized or
the state of moksha is wherein all sorrows completely end and therefore we ever rejoice in
bliss. Though nishkaama karma helps in setting the stage for knowledge to dawn, still it
doesnt directly lead to moksha. Without nishkaama karma purifying our mind our minds will
be focused on the external world and therefore we will not be to direct our attention
towards the goal of moksha. Thus though nishkaama karma or karma yoga is essential, it
still doesnt lead to moksha directly but indirectly leads us to moksha. A car takes us to our
office indirectly, not directly because we have to get into the office on our own (not using
the car).

Similarly the various sadhanas of japa, dhyaana, bhajans etc. only set the mind for
knowledge to dawn and be effective; but they can never bestow us with moksha. Sadhanas
or means never provide us the goal; the goal of moksha is attained through knowledge and
knowledge alone. Why is this so? Because that which obstructs moksha is ignorance. Even
as darkness can only be removed by light similarly ignorance can only be removed by
knowledge. Any amount of actions or sadhanas will not give us knowledge and therefore
they will not give us moksha. Knowledge alone gets rid of ignorance.

Vedanta says that our very nature is that of ever blissful ever liberated Self or Brahman. We
just dont realize this because a veil of ignorance has covered us. As to from where this
ignorance came, how it came, why it came etc. there cannot be any answer because it
doesnt really exist. Can we really prove whether darkness is there or not? Definitely no, for
there is no darkness at all. But when it is directly experience we have to bring in light so
that darkness vanishes. Similarly ignorance doesnt exist ultimately but it appears as
existing for an ignorant person (who directly experiences it). Therefore such a person has to
gain knowledge so that ignorance is removed (known to be an illusion) and thereby will
shine the ever-present blissful Self.

Am I really ever-liberated and ever-blissful?
Though experience in the waking state disproves this truth, we do experience this supreme
truth in the deep sleep state. In the deep sleep state when the entire world temporarily
ceases to exist (merges unto the Self or Brahman) then we rejoice in bliss. This bliss is
recollected after waking up as well. Since in the deep sleep state nobody except me existed
therefore it is clear that I am blissful in nature. But once I wake up from sleep, the entire
dual world comes into existence again. Since the world is considered as real therefore I as
the Self is forgotten and I as associated with the entire world comes into existence. Thereby
bliss of the Self is not experience and only sorrow is experienced from the world.

Since I am of the nature of blissful Self and this nature has been forgotten therefore it has
to be recollected through knowledge of the Self. If questioned as to why recollection takes
many years and even many births, the answer is that forgetting the Self we have added up
so many vasanas that make us identify and associate with the world; in order to get rid of
all these vasanas it may take years or even birth (depending on the number and strength of
vasanas). Even as when there is dirt in a mirror we will not be able to see our own face
similarly when there are vasanas present then we will not be able to realize our blissful
nature. As strong as the dirt is, the longer it will take to purify the mirror and see our face.
Similarly as strong are vasanas, the longer it will take to realize our very nature of
Brahman.

It is only knowledge that can make us realize our very nature of blissful Brahman there is
absolutely no other way to moksha. All other paths only indirectly help in gaining and
implementation of knowledge.

What about bhakti?
Bhakti is of two types apara or lower and para or higher. In lower devotion there is
differentiation between the devotee and Ishwara whereas in the higher there is no
differentiation at all as the devotee merges unto Ishwara and therefore Ishwara alone
exists. Higher devotion is the same as knowledge as in it the devotee merges unto Ishwara
remembering that Ishwara alone exists as the non-dual reality behind the entire world.
Lower bhakti is the means to higher bhakti which is same as knowledge and not different
from it. Not knowing that higher devotion and knowledge are the same, many people argue
over which is greater and they also get deluded into choosing one which they like (or which
suits them). Ultimately a sadhaka will have to come to knowledge (which is same as

devotion) that there is only one entity here which is termed as Brahman, Ishwara and the
Self and which is the very basis of the entire world.

Knowledge from the scriptures alone
Many peole think that knowledge can be gained from here and there. In todays world
whenever somebody gains some knowledge they strive to spread it (in other words they
want name and fame for themselves rarely do they realize that true or ultimate
knowledge can never be expressed in words very clearly and all words will only point to the
Self; all such pointing-words of the Self are taken from the scriptures alone and there is
nothing new that any person, either a jeevan mukta or an avatara, can say about the Self
or the spiritual path). The era is that of western authors (and sometimes even eastern
authors) giving emphasis to their experience while totally forgetting or ignoring the
scriptures. This is foolishness alone. Brahma Sutras clearly say that the only source for
knowledge of Brahman or Self (which alone is the direct way to moksha) are the scriptures;
there is absolutely no other source. When this is the truth, people start writing books on
spirituality and others start following these books as well. There is nothing wrong in writing
works in Sanskrit or any other language on spiritual but they have to be based on the
scriptures or the truth prescribed or the path propounded in the scriptures. Anything else is
futile and will only take us away from the goal of moksha.

Why is there so much emphasis on the scriptures?
Scriptures are the very breathe of Brahmaa, the creator and they are without any source or
creator or origin. They are eternal. When creation comes into existence, the scriptures are
revealed to the various seers or rishis. That which comes out of the mind of an individual
(or is created) will be faulty as it cannot take into account all perspectives about any topic.
But scriptures since they are without any author are without any fault at all. Such scriptures
will directly take us to the goal that they preach to take us to. It is for this reason also that
any work that is based on the scriptures also will be faultless for it has for its subject-matter
the fault-less scriptures. If we depend on a millionaire then we will also never face poverty
similarly if we depend on the scriptures then we will also become faultless. Thus the various
works of acharyas in different languages are all faultless for they depend upon the
scriptures rather than their mind or buddhi or experience.

And is it wise to depend on the experience of an individual or the experience of many
masters (and others) of the past? When a person writes a book about his own experience it

only depends on his experience (which can be supported or rejected by others experience).
But the scriptures are experiences of all great masters of the past. Many people have
followed the path prescribed by the scriptures and have attained the ultimate goal of
moksha there it has been tested time and again; or in other words, it has stood the test of
time and will always stand the test of time. Therefore a wise person should take resort to
the scriptures rather than on individual theories, ideologies and experiences.

If we look at masters like AMMA who are avataras and therefore can create their own new
paths, we will find as to that we have to depend on the scriptures alone. Anytime
questioned about what path amma is prescribing etc. AMMA always answers by saying that
there is nothing new to be said here; whatever has to be said has already been said by the
rishis in the scriptures. We also can clearly see that AMMAs words are quotations and direct
takes from the scriptures (except stories that are explained from the current-day scenarios
in order for people to understand concepts better).

Ramana Maharshi though has explained all the paths in his Upadesa Saram still he finally
explains knowledge therefore clearly showing that knowledge of the scriptures is the
ultimate and therefore we have to depend upon it rather than depending on individuals and
their opinions.

When we have to follow a path to a destination we will take up whatever has already been
explored and verified by people rather than creating a path of our own; similarly wise
people therefore will take resort to the scriptures in order to attain the ultimate goal of life
(they will not seek any other path whatsoever). True Gurus as well will always preach the
path of the scriptures rather than a path of their own because they know that the scriptures
are the ultimate and we will be referring to them directly or indirectly in the spiritual path.

Scriptures Upanishads
The Vedas are the ultimate source of knowledge but they are vast and many portions of
Vedas also talk about karma or actions alone; therefore when we talk about scriptures that
will lead to the goal of moksha it is only the Upanishads that we are talking about. Vedas
are split into four parts first is the samhita portions which talk about praises of devatas;
second is the brahmana portion which talks about various rituals and upasanas; third is the
aaranyaka portion which talks about various upasanasa that are to be performed in
seclusion (in the forest etc.); the last is the Upanishads which talk about knowledge.

Alternatively Vedas are also categorized into three of karma khaanda, upasana khaanda and
jnaana khaanda. Karma khaanda leads with ritualistic actions in order to obtain different
goals of life. Upasana khaanda talks about various upasanas that will give concentration to
the mind. Jnaana khaanda or the Upanishads talk about knowledge of Brahman (that which
alone will lead us to moksha).

It is learning of the Upanishads that will give us knowledge about Brahman and therefore
directly will take us to the goal of moksha. Though Upanishads are many, there are a total
of 108 Upanishads that has been commented upon Upanishad Brahma Yogin. Of these 10
are considered as major and few are considered minor. The 10 major Upanishads have been
commented upon first by Adi Sankaracharya and then by other acharyas of other Vedantic
systems. It is these Upanishads that are generally called the scriptures. These Upanishads
are very tough apprehend and therefore the Lord gave us the Bhagavad Gita which is the
summary or essence of Upanishads; Madhusudana Saraswati says that the gopala of the
Lord used the calf of Arjuna in order to get the essence of milk of Bhagavad Gita from the
cow of the Vedas. Bhagavad Gita is very simple for majority of people to understand.
Though ultimately Upanishads alone are the final source or authority of knowledge, still
Bhagavad Gita follows the Upanishads in all aspects. Though the simple Bhagavad Gita is
available to us, there are many scriptural quotations that are tough to apprehend and many
contrary statements are also found in the scriptures therefore in order to assert the
supreme authority of the scriptures and to prove that all statements can be well harmonized
Veda Vyaasa wrote the Brahma Sutras. Brahma Sutras through nyaaya or logic clearl
proves that the scriptures are without fault and all statements directly or indirectly point out
the non-dual reality of Brahman.

The three of Upanishads, Bhagavad Gita and Brahma Sutras are called the prasthana
trayas. The philosophy in the three is called Vedanta. It is called Vedanta because this
philosophy puts an end to all Vedas or knowledge hence Upanishads start with the
question of knowledge of that by knowing which everything becomes known.

But since even the prasthaana trayas are tough to apprehend for many people therefore
acharyas like Sankara have given us other texts called as prakarana granthas. These texts
sometimes explain the entire system of Vedanta and sometimes just deal with certain topics
or concepts in Vedanta (rather than the entire system of Vedanta).


Essence of scriptures or Vedanta
Since including the texts written by acharyas like Sankara are tough to apprehend because
there are a lot of subtle concepts therefore many acharyas have tried summarizing entire
Vedanta. Famous among this is Sankaras summarizing in just half a sloka. Sankara says
brahma satyam jagan mithyaa jeevo brahmaiva naaparah or Brahman alone is real, the
world is just an illusion and the individuality or I itself is Brahman and not different from
Brahman.

We can split this summary or essence into three parts. First part is about the ultimate
reality of Brahman, it says that Brahman alone is real. Everything apart from Brahman is
explained in the second part. Everything apart from Brahman is termed as the world or
jagat it is just an illusion in Brahman because it comes from Brahman, exists in Brahman
and merges unto Brahman after its destruction; therefore even as the dream world is just
an illusion in the dreamer similarly the entire waking world is just an illusion in the non-dual
reality of Brahman. But what has this got to do with me or I? This is answered in the third
part. The I that constantly pulsates inside us is Brahman alone and not different from it
(because it is of the nature of Existence, Consciousness and Bliss which is Brahmans nature
as well). Currently we think of I as identified and associated with the body, mind etc. but
in essence I am Brahman and not different from it.

Once a person gains knowledge of this essence of Vedanta, then no sorrow taints him
because sorrows are part of the illusory world and therefore illusions alone. And since I am
blissful Brahman therefore I ever rejoice in bliss. As simple as this seems, it isnt that simple
because anything and everything can be accepted easily except oneself being one with
Brahman. I consider myself as limited whereas Brahman is unlimited in all aspects.
Therefore it is important for the scriptures as well to preach this ultimate truth that I am
Brahman. The scriptures do this through various sentences like tat tvam asi or that thou art
etc.

Mahavakyas
Though scriptures consist of many vakyas or statements, still there are some statements
that point out this essence or ultimate truth that I am Brahman (the I that pulsates inside
as I-exist, I-exist at all times). These statements are called mahavakyas or big or great
statements. They are big because they point out the ultimate truth and therefore are the
very essence of the scriptures. Therefore learning of the mahavakya is as good as learning

of the entire scriptures. Learning of the entire scriptures is tough whereas learning of the
mahavakyas is easy. Therefore it is apt for sadhakas to learn these mahavakyas and
understanding Vedanta they can then strengthen their knowledge through learning of
scriptures; after learning mahavakyas, learning the scriptures is easy because the essence
of the scriptures has already been learnt.

Knowledge also is split into three steps of sravana, manana and nidhidhyasana. Sravana is
listening to the scriptures with import on the non-dual reality of Brahman. Manana is
reflection on whatever has been learnt through logic that is accepted and approved by the
scriptures. Nidhidhyasana is contemplation on the ultimate truth of the non-dual reality of
Brahman at all times. Learning of mahavakyas also helps in doing manana as well as
nidhidhyasana. When we learn the mahavakyas we also undergo sravana because we are
listening to the scriptures with import on the non-dual reality of Brahman.

Though there are many statements that can be called as mahavakyas there are four chosen
by acharyas from the four Vedas of Rig, Sama, Yajur and Atharva. The four mahavakyas
from the four Vedas are as below:

Rig Veda Prajnaanam Brahman Consciousness is Brahman (Aitareya Upanishad)
Sama Veda Tat tvam asi that thou art (Chandogya Upanishad)
Yajur Veda Aham Brahmaasmi I am Brahman (Brihadaranyaka Upanishad)
Atharva Veda Ayam Atma Brahma this Self is Brahman (Mandukya Upanishad)

Meaning of mahavakyas
All mahavakyas propound the ultimate truth that the Self or I that pulsates inside as I-exist,
I-exist at all times is the non-dual reality of Brahman (the very substratum of the entire
world). Since this is contrary to our normal experience that I am limited and constantly
suffering therefore it is tough to understand this statement unless we analyze it thoroughly.

In order to analyze the total meaning of any statement we have to first find out the words
in the statements, find out of the meaning of the words and then harmonize all together to
find out the meaning of the statement (needless to say statements are composed of words).

When it comes to mahavakyas, there are either two or three words in them (except
prajnaanam brahma, all others have three words in total). Of these three words, two stand

for the non-dual reality of Brahman and the Self or I. The third word denotes the oneness of
the Self with the non-dual reality of Brahman.

Since Tat Tvam Asi is the most used mahavakya and that which is said by the Guru to the
shishya therefore we will analyze this mahavakya. The total meaning of Tat Tvam Asi is
That Thou Art. The three words in this mahavakya are tat, tvam and asi. Tat means that
which means the supreme truth of Ishwara or Brahman. Tvam means you or the Self and
Asi means is thus the total meaning of You are That.

Any word can have two meaning; one is called the direct meaning and the other is called
the indirect meaning or implied meaning (vaachyartha and lakshyartha respectively).
Sometimes in statements we will be able to find out a sensible meaning by just taking the
direct meaning itself but in other cases we will have to take the indirect meaning in order to
make sense of the meaning.

The direct meaning of TAT is that Ishwara who controls the entire world and who is the
creator-protector-destroyer of the entire world. The direct meaning of TVAM is I or the
limited individual who is associated with the body, mind etc. Now both these cannot be the
same because they are contrary in nature. TAT is all-pervasive, all-knowing and all-powerful
whereas TVAM is limited-pervasive, limited-knowing and limited-powerful. Since the direct
meaning doesnt make any sense at all therefore we have to take the indirect meaning of
TAT and TVAM. The indirect meaning of TAT is that Brahman which is beyond even the
world. Brahman along with the power of Maya which creates the entire world is called
Ishwara who is the direct meaning of TAT. The indirect meaning of TVAM is that which
pulsates inside constantly as I-exist, I-exist Consciousness. The I that we generally
know is superimposed on this real changeless I of Consciousness.

I as the individual limited being can never be one with Ishwara but Consciousness is one
with Brahman because Brahman is of the very nature of Consciousness. Thus when we take
the indirect meaning of the words of the mahavakyas we are able to find out the total
meaning which is the I that pulsates inside as I-exist, I-exist at all times and is
unattached, mere witness of the entire group of body, mind etc. is none other than
Brahman.


This is the ultimate truth of the scriptures because it leads us to the goal of moksha (ever
rejoicing in bliss). Through just listening of this truth itself we will be able to get rid of our
sorrows temporarily. But the more and more we contemplate on this truth, the more and
more blissful we will become. Thereby through ever abiding in this truth we will attain the
goal of moksha here and now itself. The purpose of mahavakyas thus is to aid in sravana,
manana and nidhidhyasana and through these to make us ever rejoice in bliss here and
now itself.

Though each of the mahavakyas seem to give a slightly different meaning, they all point to
the ultimate truth that I am the non-dual reality of blissful Brahman which alone exists here
as the very substratum of the illusory world. Ultimately non-duality or the truth that only
one entity really exists here is what is being pointed out by the mahavakyas (and the entire
scriptures themselves).

Meaning of mahavakyas as per grammar
When it comes to finding out the meaning of a sentence there are three different ways that
are taken up through grammar (this is how various acharyas have explained the
mahavakyas as well). They are the below three:

Samaanaadhikaranya oneness or identity
This is used when two words of a sentence point out their identity or oneness or equality.
Through this way, TAT TVAM ASI points out the oneness of TAT or Brahman and TVAM or
the individual Self.

Visheshana visheshya bhaava qualifier-qualified
This is used when one word qualifies another word in the sentence. For example in the
sentence of blue lotus, blue is the qualifier and lotus is what is being qualified. Through this
way of explaining the mahavakya, TAT qualifies TVAM and TVAM qualifies TAT therefore
their oneness is pointed out through the word of ASI.

Lakshana lakshya bhaava indications and indicated
The above two of samaanaadhikaranya and visheshana visheshya bhaava are only valid
when the direct meanings of words in a sentence are taken. Through the mahavakya can be
explained through those two ways, it isnt correct because never can they be correct with

the direct meanings of TAT and TVAM (both being contrary in nature unless implied meaning
is taken).

In this type of explanation of the meaning of a sentence, indirect meaning or implied
meaning is taken rather than taking direct meaning alone (we can say that implied meaning
is also taken, not just the direct meaning is taken).

There are three types of lakshana and depending on which we take resort to, the meaning
of a sentence (even as per lakshana lakshya bhaava) will differ (we can say that lakshana
lakshya bhaava also is of three types based on these three types of lakshanas). The three
types are jahat lakshana, ajahat lakshana and jahadajahat lakshana (in sandhi the words
become jahallakshana, ajahallakshana and jahadajahallakshana).

Jahat lakshana
In this, the direct meaning is completely rejected (as it is invalid) and therefore indirect
meaning alone is taken. For example in the sentence gangaayaam ghoshah or the hut on
the ganges we cannot take direct meaning of gangaayaam or on the ganges because it will
not make any sense at all (there cannot be any hut on the ganges). Therefore we have to
take the indirect meaning of gangaayaam which is gangaayaam teera or on the bank of the
ganges. Therefore the total meaning of the sentence is the hut on the bank of the ganges.

Ajahat lakshana
In this, the direct meaning is not completely rejected but another word which was missing is
added in order to make sense to the sentence. For example the sentence of haritah
dhaavati or green runs makes no sense unless we add another word to it the word is
ashva or horse. Therefore the sentence becomes haritah ashvah dhaavati or green horse
runs.

Jahadajahat lakshana
In this the direct meaning is not rejected but the indirect meaning is taken by removing the
contrary qualities in the two or more terms that are present in the sentence. This means
that some part of the meaning is removed and other part is taken up in order to make
sense to the sentence. The example for this is the sentence of sah ayam devadattah or this
is that devadatta. In the sentence direct meaning cannot be taken as it will not make sense.
Indirect or implied meaning also cannot be taken for the same reason (that it also will not

make sense). Therefore in the sentence, time which differentiates this and that is removed
and thereby the oneness of this and that as pointing to devadatta is taken up; thus the
actual meaning becomes this is that devadatta whom I saw yesterday or earlier and am
now seeing.

Jahadajahat lakshana also is called bhaaga tyaaga lakshana where tyaaga or renunciation of
certain quality or meaning of the terms happens and thereby the terms oneness is pointed
out. Vedanta uses jahadajahat lakshana in order to explain the meaning of the mahavakya
of Tat Tvam Asi.

In the sentence of Tat tvam asi, the direct meanings will not make sense as Tat of Ishwara
is different from Tvam of individual being or Jeeva. And the implied meaning also cannot be
directly taken up (for then oneness cannot be established). Therefore the contrary factor of
the qualities with respect to pervasion, knowledge and power (Tat being all-pervasive, all-
knowing and all-powerful and Tvam being limited-pervasive, limited-knowing and limited-
powerful) is removed and thereby oneness of Tat and Tvam is established.

Ishwara when unlimited and never being related to the world is called Brahman. And jeevas
essential nature is kutastha or that which is a mere witness to everything. Brahman is one
with kutastha. Brahman is like infinite space and kutastha is like the space that is limited by
pot this limitation is not real but exists as a result of pot alone. Even when the adjunct of
pot is there, space is ever unlimited alone (pot-space is always unlimited space only).
Similarly kutastha appears to be different from Brahman as a result of the adjuncts of body,
mind etc. But even when adjuncts are there, kutastha is one with Brahman alone. And
considering that the adjuncts are just illusions, we can clearly conclude that kutastha is
always Brahman alone.

Generally we identify ourselves with the limited jeeva thinking that we are identified and
associated with the body, mind etc. But jeeva is essentially kutastha or Brahman alone. It is
this nature of Brahman that is experienced by each and every person in the state of
dreamless deep sleep (where everything else temporarily vanishes). The moment a person
realizes himself to be one with Brahman, he will rejoice in bliss.

Through constant contemplation of the mahavakyas that I am Brahman a person will be
able to get rid of sorrows completely and ever rejoice in bliss very soon itself (this is the

state of moksha that is attained through contemplation of the mahavakyas after knowing
their meaning).

Types of mahavakyas
Though we said earlier that each mahavakya is taken from one Veda, there is also a
different categorization that we can give to the mahavakyas based on its purpose to a
sadhaka.

1. Prajnaanam Brahma Lakshana Vakya
This vakya provides the characteristics of Brahman. Brahman is said to be of the nature of
Consciousness (that which is the very basis of all existence and therefore is all-pervasive as
well).

2. Tat Tvam Asi Upadesa Vakya
This mahavakya is called the upadesa vakya or the instructional mahavakya as this is given
as instruction to the shishya from the Guru. It tells the shishya that his very nature is that
of Brahman alone (that Brahman who is being sought out by the shishya is none other than
his very nature of Consciousness alone, that which pulsates inside as I-exist, I-exist at all
times).

3. Aham Brahmaasmi Anusandhaana Vakya
This vakya is used for contemplation by a sadhaka. A sadhaka learns initially that Brahman
is of the nature of Consciousness. Then he learns from the Guru that his very nature of
Consciousness is the non-dual reality of Brahman that is being sought out at all times.
Rarely as a result of being a perfect shishya or mumukshu, a sadhaka will instantly realize
the truth upon hearing from the guru that he himself is Brahman. But majority of the times,
anusandhaana or contemplation is required in order to realize oneself to be Brahman. This
mahavakya is used by the sadhaka to contemplate on his very nature of Brahman at all
times.

4. Ayam Atma Brahma Anubhava Vakya
After proper anusandhaana, a sadhaka realizes his very nature of Brahman. Then the
experience is explained in this vakya. The sadhaka asserts through his direct and intuitive
experience that this Self (which is of the nature of Consciousness and constantly pulsates

inside as I-exist, I-exist) is Brahman. Thereby after experiencing of this ultimate truth the
sadhaka has realized and thereafter there will be no experience of sorrow whatsoever.

Mahavakyas inevitable for moksha
Though many people claim that it is only later acharyas like Vidyaranya who talk about
mahavakyas and we cant find any mention of mahavakyas in Sankaras works, still
mahavakyas are important for us to understand the essence of scriptures, remember easily
in our mind and contemplate at all times. Therefore they provide us with an easy or simple
way to attain moksha (rather than studying the entire scriptures). Moreover they eliminate
the fear or doubt that we may get distracted while learning the scriptures because the
essence is already known through the mahavakyas itself.

Wise people will not get into arguments over futile matters; instead they will strive to use
whatever means is available in order to progress quickly to the goal of moksha. Until the
goal of moksha is attained we will constantly be suffering in the world (though our very
nature is that of eternal bliss). Therefore very soon itself we should strive to learn and
implement the mahavakyas in our day-to-day life so that we will attain the goal of moksha
before the end of this birth (if not we cannot say how many more births we will have to take
in order to attain the goal of moksha).

Vidyaranya explains the four mahavakyas in simple terms in just 8 slokas in the fifth
chapter of Panchadashi (titled Mahavakya Viveka Prakarana). Interested sadhakas can go
through the same in order to understand each and every mahavakya clearly (the slokas are
very simple that any sadhaka will be very easily able to understand).

May we all strive to attain the ultimate goal of life of moksha through learning and
implementation of mahavakyas so that through realization that I am the non-dual blissful
reality of Brahman we will be able to put an end to sorrows and we will be able to ever
rejoice in bliss here and now itself.


Anumaanas used
9P4l Pl 94, 6FPl( 4 B4 TlP |+4 |6- F4l6 {
paramalakyo moka eva, tasmdeva sarvakma nirvti syt|1|

1. The ultimate goal of life is liberation or moksha alone, because due to that only all desires
end. Putting an end to all desires is liberation for then only there will not be craving for
anything or running here and there for fulfillment of one or the other desire.

Pl Pll l+P 4, Hl+=-44-|+4lTx4l6 , 6 =|F6|P46 -
mokamrgo jnameva, ajnajanyabandhanivrakattvt, tejastimiravat|2|

2. The way to moksha is knowledge alone as it removes the bondage created by ignorance even
as darkness is removed by light. Since darkness can be removed by light, similarly knowledge
alone can remove ignorance. Ignorance is cause of bondage and therefore liberation is through
knowledge which gets rid of ignorance (which alone can get rid of ignorance).

Ol+ HlNl( 4, HlN4l |+t4l|(|6 -4l4 +, H-44-4|6 T-4l446 (
brahmajna strdeva, strayonitvditi nyyena, anvayavyatirekanyyavat|3|

3. Knowledge of Brahman is through scriptures alone (not through any other means), due to the
logic of shaastrayonitvaat (which is provided in the Brahma Sutras), like anvaya vyatireka
nyaaya. The logic of anvaya and vyatireka is used to find out the independent absolute entity
amidst the two entities of Brahman and the world. Anvaya means co-existence and vyatireka
means co-absence. Anvaya is if Brahman exists, the world exists and vyatireka is if Brahman
doesnt exist, the world doesnt exist. This logic proves that Brahman alone is real. Similarly
Brahma Sutras provides the logic that scripture are the only means of knowledge of Brahman
and therefore there is argument or doubt in this matter.

HlNF4Bll P(l4l14l|+, HlNl 6t9t4l6 , 4l B 46 v
strasyasro mahvkyni, strrthatatparatvt, yogastravat|4|

4. The essence of scriptures is mahavakyas because they are focused on the meaning of the
scriptures like yoga sutras. Even as yoga sutras are the essence for yoga philosophy or yoga
sadhana, similarly mahavakyas the basis or essence of the scriptures (and through knowledge
of mahavakyas we will gain knowledge of the scriptures learning of mahavakyas is as good as
learning of the scriptures).


P(l4l14 9 OltP 14t4P 4 |494 , 6F4 4 Bt4t4l6 HlNBl-9t4l-
mahvkyeu brahmtmaikyatvameva viaya, tasyaiva satyatvt strasrarpatvcca|5|

5. In mahavakyas, the oneness of Brahman and the Self is the subject-matter, because that alone
is real and that is the essence of the scriptures. Since that is real and that is the essence of the
scriptures, therefore mahavakyas which are the essence of scriptures will also have the subject-
matter the same only (that of oneness of Brahman and the Self).

P(l4l14l|+ t4l-, 4 (l+lPl|~6t4l6 , B8F4l46 \
mahvkyni catvra, vednmritatvt, saptasvarargavat|6|

6. Mahavakyas are four in number since they depend on the four Vedas even as a raga depends
on saptasvaras. Since a raga depends on saptasvaras so it consists of the saptasvaras only,
similarly since Vedas are four therefore the essence of Vedas are also put into four (and
mahavakyas therefore are four in number, one for each Veda).

P(l414l|+ Hl474Tl|+, ~4+P++|+|\4lB+B(l4Tt4l6 B G +l6 P B4 -4-
H14t4l
mahvakyni vayakni, ravanamanananidhidhysanasahyakatvt sukhenajtum
sarvebhya akyatvcca|7|

7. Mahavakyas are essential or important (necessary) because they help in sravana, manana,
nidhidhyasana and they enable easily knowing (of scriptures) for everybody. Without
mahavakyas, learning of the scriptures is very tough for majority of people. Therefore
mahavakyas help in easy learning of scriptures for everyone. And mahavakyas help in sravana,
manana and nidhidhyasana much easily than through the entire scriptures.

Summarizing Slokas
HlNTl Bl-9l|T P(l4l14l|+ OT-
l+(l4T-9l|T P+Bl FP B4 (l+{+
stra srarpi mahvkyni brahmaa|
jnadyakarpi manas smara sarvad||1||

1. Those which are the of the essence of the scriptures, such mahavakyas provide knowledge of
Brahman and therefore should be always remembered in the mind (remembrance will lead us
to attaining moksha).

|4+l 4l|+ + P ||( HlNl+ B G 46-
4 FP|-6 6 B4l |T 6 P 4-6 |( B4 (l+-+
vin yni na muktirhi strajna sukha yata|
ye smaranti tu sarvi te mucyante hi sarvad||2||

2. Without whom there is no liberation possible, as a result of whom knowledge of the
scriptures is easily gained, they are mahavakyas; those who remember them all at all times, they
will get liberated definitely.

OltP 14t46x4F4 (l6l- B B G + 4
P(4l14l|+ Pl F4 Pl Hl+-(9l84 +(+
brahmtmaikyatvatattvasya dtra susukhenaiva|
mahavkyni mokasya mrga nandaprptaye||3||

3. Those who provide knowledge of oneness of Brahman and the Self very easily, such
mahavakyas are the way to moksha and for attaining bliss.


Upanishad Vicharah

Recap
Previously we saw that even as various gold ornaments are mere names and forms in gold,
similarly the entire world that we currently experience is just an illusion of names and forms
in the non-dual reality of Brahman (that from which the world has come, in which the world
exists and unto which the world at the time of its destruction). This ultimate knowledge can
be either known or unknown. As a result of the different perspective with respect to this
knowledge and vision of the world, a person experiences happiness or sorrow. As a result of
ignorance when a person sees the entire world as different objects put together, he will
experience only sorrow (through likes-dislikes generated from the objects) this is
perspective of ignorance. Through perspective of knowledge a person sees the entire world
as filled in and out with the non-dual reality of Brahman. This perspective or vision makes
him ever rejoice in bliss as only Brahman exists. When there is duality there is scope or
possibility of dual notions but when everything is one Brahman alone, there is no scope of
any happiness or sorrow such a person ever rejoices in bliss.

Vedanta explains this through the analogy of gold ornaments. When a normal person goes
to the goldsmith he sees various ornaments as different from one another. As a result when
one ornament undergoes change or dies he will get affected (he is also affected by the
various styles or patterns that are found in ornaments). But unlike a normal person who is
not aware of the truth that all ornaments are gold alone and just illusions of names and
forms in Brahman, a goldsmith sees all ornaments as gold. Therefore the goldsmith isnt
affected by birth or death or modification of any ornament at all times he remains
unaffected and blissful with respect to all ornaments of gold. Similarly to the perspective of
a normal person and a goldsmith with respect to gold ornaments, a realized master who
knows the truth that Brahman alone exists sees everything as Brahman and ever rejoices in
bliss; whereas an ignorant person seeing duality in the world constantly suffers (all the
while he is ever blissful by nature yet imagining or thinking himself to be suffering
constantly in the external illusory world).

Thus all sorrows end when a person realizes that the entire world is just an illusion in the
non-dual reality of Brahman even as when the dreamer realizes that the entire dream world
is just the dreamer alone, all sorrows in dream vanishes. In brief, samsaara or the ocean of

transmigration that goes on without any end really ends when knowledge dawns that there
is no world at all and whatever exists is the non-dual reality of Brahman.

Three entities in analysis of everything
We also saw previously that in order to analyze everything thoroughly (without any analysis
left-over or without any doubts or confusions) we need to learn about the three entities of
jagat, Brahman and jeeva. Vedanta is analysis of these three terms alone. As a result of
differentiation in explanation of these three terms we have different sub-systems of Vedanta
(some say that everything is Brahman, others say that everything is in Brahman and yet
others say that all three are different from one other at all times). If without any prejudice
we look at the scriptures (and scriptural statements) we will definitely conclude, beyond
doubt, that ultimately the non-dual reality of Brahman alone exists and everything else that
appears as existing is just an illusion in Brahman. We already saw the scriptural statement
that before creation only Brahman existed, one without a second. Therefore after creation
as well Brahman alone can exist (as everything else has been created and therefore will be
destroyed that which undergoes birth and death isnt real but just appears to be real in a
constant substratum). At all times, Brahman alone exists (though we may or may not
accept this truth).

Why does Vedanta repeat the truth over and over again?
Even in the Bhagavad Gita we can find the ultimate truth that one Brahman alone exists
being repeated over and over again. Anticipating such a doubt, Veda Vyaasa says in Brahma
Sutras that such repetition is the way of instruction in the scriptures. A child learns the
mathematics table by repetition. We all learn stuff by repetition alone. Rarely there will be a
person who does something once (or learns something once) and never again forgets.
Forgetfulness is there in the mind and therefore we have to repeatedly do or learn
something in order to not forget. The same applies to Vedanta as well. Though Vedanta is
over by the statement that Brahman alone exists here, still we forget it and therefore we
have to constantly repeat in our mind that Brahman alone exists. Since repetition of the
same sentence might be boring therefore the scriptures explain the same truth in different
statements and perspectives.

The great master of Prof. Balakrishnan Nair would always focus his discourses and books on
the non-dual reality of Brahman (called as bodha or Consciousness by him). He would say
that there is nothing else that can be spoken about and therefore we have to always speak

about Brahman alone. And whatever we speak about in the world we have to eventually
come to Brahman; therefore a wise person will always focus on the non-dual reality of
Brahman rather than initially speaking about something and then later coming to Brahman
(if we know that we have to go to office anyway, then it is better to go office first itself
rather than waste time initially by not going to office and later going to office).

Vedanta bases itself on the non-dual reality of Brahman and therefore focus has to shift to
Brahman one way or the other. But before shifting to the non-dual reality of Brahman, the
world has to be renounced completely this is being explained in the next sloka (where we
can say that the characteristic of the world also has been summarized).

=tB4 6 |P44 lt4l +lFt4 4 B4(l
+ P G|6 |( B Bl -Gl+ |64|= 6-+{-+
jagatsarva tu mithyaiva jtv nstyeva sarvad|
na muhyati hi sasre dukhnubhtivarjita||15||
15. The entire world is definitely an illusion alone; thus knowing that it doesnt exist at
all times, a person will not be deluded in the ocean of samsaara and he will be without
any experience of sorrow.

Among the three entities of world, Brahman and Self, the world is generally taken up first
(we have seen as to what the world is clearly till now) because it is the spectrum of
experience for us. We constantly experience the world and therefore explanation of the
world is easy. And through the known world, pointing out its cause-substratum of Brahman
alone is easy. This is called as Chandra shakha nyaaya or moon-branch logic a mother
wanting to show the moon to her child (while feeding it) shows a nearby branch and
through the nearby branch points out the far-away moon. In the same way Vedanta initially
points out the nearby world and through the world points out the far-away or unknown
reality of Brahman. This logic alone would work as if a person is directly pointed out
Brahman there will be too many doubts in the mind and he will get averse to Vedanta (and
get away from it). This logic also is called arundhati nyaaya. A newly-wed husband shows
the arundhati star to his wife by initially pointing out nearby stars and eventually pointing
out the arundhati star. Similarly the world is first explained and later Brahman is explained
(pointed out or directed).


There is another reason for the world being targeted as the first object of analysis. We
currently think of the world as real and as a result we are attached to the world (to few
objects and people of the world). As long as we are attached to the world we will not be
able to go beyond the world to its source-substratum of Brahman. Even as when we are
attached (seeing) to the snake seen in a rope we will not be able to see the rope
(renouncing the snake and seeing the rope) similarly unless we renounce attachment to the
world we will not be able to focus on Brahman. Therefore many people keep on learning
Vedanta and about Brahman, still there is no effect in their life (effect means bliss or peace
increasing). The reason is that they are still attached to the world unless attachment to
the world is renounced, there will be no progress at all in the spiritual path. Though
temporarily attachment to the world can be removed (through situations like spouse dying,
parents dying, loss of money etc.) still these are temporary and therefore focus will again
shift back to the world (once the unfavorable situation vanishes and the world becomes
favorable to us). Therefore it is important to get rid of attachment to the world completely.
This is only possible through knowledge of the true nature of the world the world is
constantly changing and therefore is just an illusion in the non-dual reality of Brahman. The
world is an illusion of names and forms like gold ornaments are illusions of names and
forms in gold. The world is an illusion like the dream world which is perceived in the
dreamer and appears to be very real while experiencing it but ultimately is known to be just
an illusion alone. Through knowledge of the world being an illusion and ultimately unreal
(not existing at all) we will be able to focus or concentrate on the non-dual reality of
Brahman; therefore the world is first explained and Brahman is explained later (not exactly
this mode needs to be followed in Vedanta or Upanishads because Upanishads are without
any authorship and therefore logic cannot be fully used to understand them instead we
have to just rearrange the Upanishadic statements to make sense or go to a higher
perspective in order to understand the seemingly diverse and illogical statements of the
Upanishads).

Since the world has been explained till now in depth, the author next gets to explanation of
Brahman in the next slokas.

Brahman - inexplainable
Before even we start explanation about Brahman it should be kept in mind that Brahman is
the subject or substratum of everything (basis of everything). And such an entity is beyond
all explanation as well therefore however much we explain, words will fail unless we are

able to raise our level from that of the external world to that of the non-dual reality of
Brahman (this means Brahman can only be known through realization of Brahman and
hence Upanishads say that a knower of Brahman verily becomes Brahman).

If Brahman is unexplainable then why go through with explanation of Brahman (trying to
explain the unexplainable is foolishness)?
Though Brahman cannot be explained clearly yet Brahman can be pointed out or hinted at
through various qualities; Brahman also is pointed out as the cause-substratum of the world
and the witness of all activities (indwelling Self or Consciousness). If we dont even point
out to Brahman then it will be as if Brahman doesnt exist and therefore one might think
that after the world is renounced, only shoonya or void exists behind.
Many opponents of Advaita Vedanta claim that Brahman as defined by Advaita is shoonya or
void alone; that this is wrong has been clearly proven by acharyas like Vidyaranya in
Panchadashi. In brief that Brahman which is void cannot be the cause of the illusory world
because anything that is perceived irrespective of whether it is illusory or not requires
existence as its substratum or basis. Without something existing, some illusion cannot be
perceived. And even if we negate the entire world we will never be able to negate our very
existence. That Consciousness which pulsates inside us as I-exist, I-exist is Brahman and
this can never be negated (for it ever remains as a witness to everything). Even when
everything else is removed, it will remain behind as pure existence or consciousness. If we
say that this I which remains behind is also an illusion or void, then what is the basis for all
arguments? All arguments are validated by somebody or something which is real if
everything is unreal then there is no basis for arguments and therefore the argument that
Brahman is void or void alone exists itself will become invalid unless there is something
accepted as existing (and not void).

Vidyaranya beautifully therefore says that scriptures say that it is only due to delusion a
person says void alone is real. Any wise person will never be able to reject his own
existence and therefore he will accept that existence is there (and the statement that void
alone is real is false alone).

Just because Advaita Vedanta says that Brahman cannot be explained doesnt mean that
Brahman is void. The next sloka explains Brahmans nature as Existence Brahman is
accepted at all times as existing (if it has to be the substratum of the entire world then it
has to exist if it doesnt exist, then no illusory world can appear as existing). The very fact

that we are constantly experiencing a world which is ever-changing itself means that there
is a changeless existing substratum (rather than something which is void or non-existent).

The argument that shoonyavaadas shoonya is same as Advaita Vedantas Brahman because
both just use different terms but the definitions of both are the same is wrong alone. Any
wise person will not use void for something which really exists. The great acharya of
Nagarjuna who reveled in Sanskrit and logic (and is the author of the madhyamaka karika
which is the basis of shoonyavaada) cannot have used the word of shoonya when he could
have used the word of SAT; therefore he knowingly used the word of shoonya for that which
is void (or non-existent). Such shoonya is negated directly in the scriptures and Brahman of
Advaita Vedanta is clearly mentioned as that which is existing but cannot be clearly defined.
Why Brahman cannot be clearly defined?
Because Brahman is the subject of all objectifications. The subject is never objectified and
therefore Brahman cannot be objectified or defined through words or thoughts. This doesnt
mean that Brahman doesnt exist. Just because we dont see our grandfather doesnt mean
that our father doesnt have a father similarly just because Brahman cannot be defined
doesnt mean that Brahman doesnt exist.

Moreover Advaita Vedanta gives ultimate authority to the scriptures; therefore Brahman is
proven only through the scriptures. All other proofs of Brahman like logic and experience
are subservient to the scriptures (or based on the scriptures alone). This is unlike nyaaya
system which proves Ishwara through logic. And it is also different from various pseudo
masters of today who claim that we just have to abide as the Self and no learning of
scriptures is required Vedanta clearly says that Brahman is proven only through the
scriptures which are tested and verified by many people rather than the experience of an
individual alone. Until one experiences Brahman (or realizes that I am Brahman), scriptures
are the only proof for Brahman (therefore any other means of proof has to go through the
scriptures alone). Many people follow a wrong guru only to later realize that they were
going down the wrong road (rather than the right road). Such faults arise because of giving
emphasis to peoples words and experiences rather than those of scriptures. A true Guru will
always give emphasis to the scriptures and not his own experience all sadgurus of the
world have therefore always given emphasis to the scriptures. That their words are
resonances of the scriptures itself shows that they too believe that scriptures are the only
and ultimate proof for Brahman.


Without further delay lets see the characteristic of Brahman in the next sloka.

B|(l+-(-9F4 + 4 |4H B(l 9-
9TP 4l|6l4t4l|Tl (4|= 6-+{\+
saccidnandarpasya naiva viva sad para|
ekamevdvityatvnnirguo bhedavarjita||16||
16. There is no world at all for Brahman of the nature of Existence, Consciousness and
Bliss; Brahman is supreme, one without a second, without qualities and devoid of any
differences.

Though the author himself will be explaining the terms or nature of Brahman as defined
here in the next few slokas, we will try to see a brief of all now.

Brahman Existence, Consciousness and Bliss
We have seen previously that Brahman is the cause-substratum of the entire illusory world.
For this, Brahman has to always exist (as only that which exists can become a substratum
for any illusion). This means that Brahman is of the nature of Existence. In order for
something to exist, light has to fall upon it. Without any light-source falling upon an object
it is as good as not existing (cannot be perceived or experienced). Though we have various
sources of light in the world like Sun, Moon, stars etc. all these sources are insentient in
nature; the light that makes all these light as well existing is the light of Consciousness. If
Consciousness exists, then everything else exists. Consciousness itself doesnt require any
light source for its existence as it is self-luminous. For Brahman to always exist, the light of
Consciousness has to always fall on Brahman. This is only possible if Brahman is of the
nature of Consciousness as well. Therefore Brahman is of the nature of Existence and
Consciousness.

That which always exists is without any limitation this means that it is infinite. That which
is limited gives limited happiness (happiness that only exists for a short period of time and
afterwards vanishes). That which is unlimited gives eternal bliss. Therefore Brahman is of
the nature of Existence, Consciousness and Eternal bliss.


Brahman beyond the world empirically and without the world ultimately
Now can the world exist in Brahman?
Definitely no. The world is contrary in nature to Brahman in simple terms the world is
insentient whereas Brahman is sentient therefore both are contrary like darkness and light.
To say that one exists in the other is foolishness. Thus though the world appears to be
existing in Brahman it doesnt exist at all; at any point of time whatever exists is Brahman
alone. The world of duality is just an illusion of names and forms in Brahman. The author
says thus that there is no world at all for Brahman. This means that the illusory world
doesnt exist in the substratum of Brahman but just appears as existing (like the dream
world which never really exists in the dreamer but appears to be existing in the dreamer).
This nature of Brahman that the world doesnt exist in it also means that Brahman is
unaffected at all times by the illusory world that appears in it (though the dream world
appears in the dreamer, it doesnt affect the dreamer even a little bit).

When we look at the world and worldly objects/people, Brahman is supreme; here supreme
or parah means that which is beyond everything or the world. Brahman being the
substratum of the illusory world is beyond the world. This is from empirical perspective
when the world is perceived. Ultimately there is no world at all in Brahman and there is no
scope of the world even appearing in Brahman; empirically Brahman is beyond any illusory
world that is seen in it and therefore irrespective of whether the world is seen in Brahman
or not, Brahman remains ever blissful. A sadhaka who realizes Brahman also therefore will
be able to rejoice in bliss at all times irrespective of whatever happens in the external world.
Sankara says in Bhaja Govindam therefore that irrespective of whether a person is doing
yoga or bhoga; being attached or detached; he ever rejoices in bliss because his mind is
always on the non-dual reality of Brahman (Brahman alone is thought about or
contemplated in his mind as he knows that whatever exists is Brahman and Brahman
alone).

Brahman - ekamevaadviteeyam
We have already seen before that Brahman is mentioned as one without a second before
creation; this also means that after creation as well Brahman is one without a second.
Creation brings in differences in the world (differences of all sorts). All differences are
negated in Brahman using this term of ekamevaadviteeyam.


There are three types of differences svagatha bheda or internal differences, sajaateeya
bheda or difference between entities of a same type and vijaateeya bheda or difference
between entities of different type. Svagatha bheda in a tree is the branch, leave, root, fruits
etc. Sajaateeya bheda is that one tree is different from another tree. Vijaateeya bheda is
that a tree is different from a stone.

That which has parts alone has internal differences and such an entity is subject to birth and
death (as constantly changing). Since Brahman is eternal (always existing) therefore it is
without any svagatha bhedha. There cannot be anything similar to Brahman (because then
these two Brahman would be conflicting in nature Brahman illumines everything yet itself
is non-illumined, which is impossible unless there is only one Brahman due to simplicity as
well we can accept just one Brahman rather than many Brahman). There is nothing
dissimilar to Brahman before creation because creation is what brings in differences.
Therefore there is no sajaateeya or vijaateeya bheda with respect to Brahman (this is the
case before creation and after creation as well since creation is just an illusion of names and
forms in Brahman).

Through the word of ekam, svagatha bheda is negated in Brahman. Through the word of
eva, sajaateeya bheda is removed. Through the word of adviteeyam, vijaateeya bheda is
removed. Therefore through the term of ekamevaadviteeyam, all differences are negated in
Brahman and it is mentioned that Brahman alone exists.

The author says that since Brahman is of the nature of one without a second (no differences
existing) therefore there is no world at all in Brahman and Brahman is beyond everything as
well.

Brahman - nirguna
Gunas or qualities are those which limit an entity in one or the other way. For example the
quality of weight limits a body or an object to a particular weight. Since Brahman is infinite
or unlimited therefore it is without any gunas or qualities. Though the scriptures attribute
many good qualities or sadgunas to Brahman they are all from the empirical perspective
alone and not from the ultimate perspective. From the ultimate perspective no quality can
be present for Brahman because Brahman alone exists (one without a second) from the
empirical perspective Brahman is infinite and therefore even though gunas might exist, they
cannot qualify Brahman. And even if some way was there for gunas to qualify Brahman,

then also it is not possible because everything including gunas is just an illusion in
Brahman. Even as the snake seen in the rope cannot taint or affect the rope, similarly any
illusory gunas cannot taint or affect Brahman in anyway.

The definition of Brahman in the scriptures is that it is beyond everything (both good and
bad). Therefore the explanation of nirguna as that which doesnt possess bad gunas but
only good gunas isnt right (or keeping in sync with the scriptures). That which has good
gunas will have bad gunas as well at one point or the other. Moreover the Lord always talks
about his bhaktas or jnaanis as those who are beyond all dual notions or dualities. This
means the goal of Ishwara or Brahman also is beyond both good and bad therefore it is
definitely nirguna or without any gunas.

Brahman without duality
Since Brahman is one without a second therefore no difference or duality can exist in
Brahman. But empirically we see the entire world existing in Brahman therefore when we
perceive the dual world, we will have a doubt as to whether duality exists in Brahman or
affects Brahman or not. Therefore the author says that Brahman is devoid of any duality
whatsoever. Any duality is just an illusion in Brahman though such an illusion might
appear to be existing, still it isnt real and therefore it is as good as not existing (it doesnt
cause any harm as there is no reality behind it).

The author saying that Brahman is one without a second and is devoid of duality is from the
ultimate perspective and empirical perspective. From ultimate perspective, Brahman alone
exists and therefore no differences at all exist. From the empirical perspective we see
duality and therefore it has to be answered or explained therefore it is said that though
duality might appear as existing, it is just an illusion in Brahman and therefore Brahman by
nature is devoid of any duality whatsoever (the Katha Upanishad statement of know
through the mind that there is no duality whatsoever here and whoever sees duality as
existing will go from death to death can be remembered here).

Brahman - alone
All the descriptions or explanations of Brahman we have seen can be put into just one word
of eva or alone. We can say that Brahmaiva or Brahman alone exists at all times.
Irrespective of externally whether we perceive the world or not; irrespective of whatever
appears to be there, Brahman alone exists at all times. There is no possibility of anything

other than Brahman as well existing. It is this ultimate truth that we have to remember in
our mind. A moment of forgetting this truth we will be deluded by the dual world and so
many vasanas will be cultivated. In order to come out of such vasanas we will have to work
for years and often births. As Sankara says, forgetting Brahman and getting deluded by the
world is like a ball falling from the 100
th
step of a staircase. Though it might appear to be
just a small fall, with each fall the ball gains momentum and therefore will finally end up on
the first step (or the ground). Similarly one moment of forgetting Brahman will take us fully
into the illusory world (which is very powerful and attractive). Thereafter coming out of the
clutches of the world will take births.

Therefore sadhakas should always remember that one Brahman alone exists at all times.
Irrespective of where we are, what we are doing etc. we should remember this ultimate
truth that Brahman alone exists here. Mere contemplation of this truth will take us beyond
the sorrowful world and will make us ever rejoice in Brahman. Eventually through
contemplation we will naturally abide in Brahman. Then nothing will bother us and we will
be ever rejoicing in bliss (the state of moksha which is the ultimate goal of life whether we
know or not).

We will continue with explanation of the nature of Brahman by the author in the next slokas
in the next edition of the magazine.

May we all strive to contemplate on Brahman at all times remembering that the world
doesnt exist at all so that all our sorrows will end and we will be able to ever rejoice in bliss
in our very nature of blissful Brahman here and now itself.


Heres is an auto-commentary on the work of Upanishad Vicharah:
l6 9(ll - B|-6 =t=l4O t4l(4 |6 7 9 4 VlT 6 -4- 9Pl
=(6F6F4 B 96l |44TP 46 H|FP+ Vl T =|(|6 =6- |44T
9PF6F4 9t4-9Tl+ |6- F4l(6- -HlGl-4l4 + H4l H6-6l-4l4 +
=6- |44T 9P-

jtu padrth santi jagatjvabrahmetydaya iti ukta prvaloke| tebhya
prathamo jagadatastasya sakepato vivaraamucyate asmin loke jagaditi| jagata
vivaraa prathamastasya pratyakarpenubhti sydata| candrakhnyyena
athav arundhatnyyena ca jagata vivaraa prathama|

15. To know there are three entities of jagat, jeeva and Brahman thus was mentioned in
the previous sloka. Of those, first is the world and therefore a brief explanation of the
world is given in this sloka. Explanation of the world is first because its direct
experience is available and therefore. Also as a result of Chandra shakha nyaaya or
arundhati nyaaya as well the worlds explanation is given first.

=tB4 6 |P44, F4U4F4F4-9t4l6 6 |6 H Hl99|(ll -, 94 6F4
|P4lt4|B&t4l 966 lt4l, =|-P4 |6 lt4l +lFt4 4 B4 (l, lt4l
=tF4-9 6lFt44 F4U=6 B4 (l B4 9 Tl9 |6 lt4l + P G|6
B Bl B- T-? 4l l46 =|-P4 |6 B + P G|6 B BlBl B BlBl 94
-GF4TlTP6l 4- B BlBl + P G|6 B -Gl+ |64|= 6- -Gl+ 6 +
|4l-46 "4|FP+ |F6l + -G + 6Tl|9 |4l-46" |6 46l-4P +{-+

jagatsarva tu mithyaiva, svapnavattasyasvarpatvt| tu iti adba
kepaparihrrtha, prve tasya mithytvasiddhatvcca| etat jtv, jaganmithyeti
jtv nstyeva sarvad, jtv jagatsvarpe tannstyeva svapnajagadvat sarvad
sarveu kleu iti| jtv ca na muhyati sasre sa| ka? yo jyate jaganmithyeti sa

na muhyati sasrasgare| sasrasgara eva dukhasyakraamato ya
sasrasgare na muhyati sa dukhnubhtivarjita dukhnubhterna viclyate
"yasmin sthito na dukhena gurupi viclyata" iti bhagavatpyuktam||15||

The entire world is an illusion only because of its nature being like that of dream (which
is an illusion). The word of tu is in order to negate the objections regarding the worlds
illusoriness; also because illusoriness of the world has also been proven previously.
Knowing this, knowing the world to be an illusion, it definitely doesnt exist at all
times; knowing the worlds nature (of being illusory) it doesnt exist like the dream
world at all times. Also after knowing he doesnt get deluded into the samsaara. Who?
He who knows the world to be an illusion, he doesnt get deluded in the ocean of
samsaara. Ocean of samsaara alone is the cause of sorrow, therefore one who doesnt
get deluded in it he is devoid of experience of sorrow; he doesnt get affected by sorrow
abiding in what, a person doesnt get affected by the biggest of sorrows thus has been
said by the Lord as well.

++ 4l -Gl+ |64|= 6F6F4 B Gl+ |6- F4l|(|6 |+4l +l|F6 H6l 4l l46
=|-P4 |6 6F4 B Gl+ |6+ F4l(6- B + P46 B BlBll6 9|(|6
B|(l+-( |6 Vl T + 4l l46 =|-P4|6 B |+t44F6 +l 5-4 9T Tl |6 H6-
B |P4l=(lll O |6 lt4l O|=lBl4- B+ 4 (l-6HlNll
P |PlUl |6 =|-P4 |6 6 H-44F6 +l|F6 t4 66 B H4l5|9 9|(|6 OT-
Tl6 B|(l+-( |6

nanu yo dukhnubhtivarjitastasya sukhnubhti syditi nicayo nsti| ato yo
jyate jaganmithyeti tasya sukhnubhtirna sydata sa na mucyate sasrasgart|
pariharati saccidnandeti lokena| yo jyate jaganmithyeti sa nityavastuno'nveaa
karoti| ata sa mithyjagaddhro brahma iti jtv brahmajijsyukta san
vedntastradvr muktimpnoti| jaganmithyeti cet anyavast nsti ityetat
saayo'pi pariharati brahmaa lakat saccidnandeti|

16. Objection he who is devoid of sorrow, he should be experiencing happiness thus
there is no rule. Therefore one who knows the world to be an illusion, his experience of

sorrow will not be there and therefore he will not be liberated from the ocean of
samsaara. This is answered in this sloka. One who knows the world to be an illusion
will enquire about the real entity. Therefore he knowing Brahman to be the substratum
of the illusory world, endowed with desire for knowledge of Brahman, will attain
moksha through the system of Vedanta. If the world is an illusion then nothing exists,
this doubt as well is removed through the qualities of Brahman (in this sloka).

B|(l+-(-9F4 OTl + 4 |4H B(l, B4 (l |P4lF4-9|4H OTl +l|F6
4H|9 974|6 |4H OT 94 |6|U|6 6l|9 9Pl 6l +lFt4 4 F4U|4H46 4l
F4U|4H +l|F6 B4 (l 6l (l|9 4(l 974|6 =(l O4 9l
|P4l=(ll-9t4l6 -44(l 9 |6 l4- 9Pl 6l O4,
9l9F4lB4l6

saccidnandarpasya brahmao naiva viva sad, sarvad mithysvarpaviva
brahmao nsti| yadyapi payati viva brahmaa eva tihiti tathpi paramrthato
nstyeva svapnavivavat| yath svapnaviva nsti sarvad tath ihpi| yad payati
jagattad brahmaiva paro mithyjagaddhrarpatvt| vyavahre para iti bhva
paramrthato brahmaiva, parparasysambhavt|

There is no world for Brahman of the nature of Existence, Consciousness and Bliss at all
times; always there is no illusory-natured world for Brahman. Though the world is
perceived, it exists in Brahman alone, still ultimately it doesnt exist like the dream
world. Even as the dream world doesnt exist at all times, similarly is the case here too
(with waking world). When the world is seen or perceived, then Brahman alone is
supreme due to being the substratum of the illusory world. Empirically supreme thus
notion and ultimately Brahman alone exists, supreme or higher and lower is impossible
for Brahman (which alone ultimately exists). This means really speaking Brahman alone
is there but when world is there, Brahman is supreme or beyond the world.

OTl T + 94l 8 6F4 Tl6l6-9t4l(6F6| T |6 746 9TP 4|6
9TP 4l|6l4t4l( O |+ T 94 |6l4F4lB 4l6 Tl +l|F6 H6l O |+ T

94 |+!Tt4l|t4t4l(|9 O |+ T 94

brahmao lakaa na parypta tasya guttarpatvdatastannirgua iti ucyate
ekameveti| ekamevdvityatvd brahma nirgua eva| dvityasysambhavt guo nsti
ato brahma nirgua eva| nikalatvnnityatvdapi brahma nirgua eva|

Characteristics of Brahman is not enough due to its nature being that of beyond gunas
and therefore it is nirguna or without any gunas thus is said through the second half of
the sloka. Due to being one without a second, Brahman is nirguna alone. Due to second
or another not being possible, there is no guna or quality and therefore Brahman is
nirguna alone. Due to being partless and eternal as well, Brahman is nirguna (if gunas
are there then Brahman will have parts and will not be eternal as well).

6F4l+ |64Hl(|9 O 64|= 6- 6F4 |P4lt4lOT- 9Pl -9t4l6
P6Pl|46

dvaitasynubhtivadapi brahma dvaitavarjita| dvaitasya mithytvdbrahmaa
paramrtharpatvt marumarcivat|

Though duality is experienced, still Brahman is devoid of duality. Due to duality being
an illusion and Brahman being ultimate (as well Brahman is without duality) like water
in desert (water in desert is an illusion and therefore desert doesnt have any duality at
all in it but it alone exists in itself).

9TF4 TF4TF4 |44T H+-6 T |6 Vl T - |446 +{\+

ekasyekasyalakaasya vivaraam anantara kecit lokai kriyate||16||

Explanation of each and every characteristic of Brahman is provided in the next few
slokas (by the author).


Panchasutram

Panchasutram - 1
Irrespective of all distinctions, the ultimate goal of life is eternal bliss untainted by sorrow.
This ultimate blissful state is termed in the shaastras as moksha which is liberation from all
bondages. Bondages are those which obstruct rejoicing in bliss and thereby give us sorrow.
Bondages start with the body and extend to the entire world itself. The shaastras say that
bondage and liberation are also a figment of the mind (imagination of the mind) because
whatever really exists is the ultimate reality of Brahman of the nature of Existence,
Consciousness and Bliss.

Then who should strive for moksha?
Those who have bandha or bondage. Bondage can be said to be just sorrow. Whoever
experiences sorrow or doesn't rejoice in bliss are in bondage and therefore they should
strive for moksha. Ultimately after they attain moksha, they will realize that there never
was any bandha or moksha - whatever existed at all times is Brahman and Brahman alone.

There are three types of people in the world as per vision of ignorance - first is a jnaani who
has vision of knowledge and therefore perceives everything as Brahman. Duality is possible
only if ignorance is there (with knowledge a person realizes that there is no duality here
even though duality might appear as if existing). For a jnaani there is no ignorance and
therefore no duality as well. Even as a person walking in desert might see water but if there
is knowledge that there is no water at all then the person will not get affected by water that
appears as if real. A jnaani is like this person perceiving the duality of the world but
knowing beyond doubt that there is no duality whatsoever here. And this vision of non-
duality is what makes the jnaani ever rejoice in bliss (the shaastras thus say that fear is
caused out of two-ness and one who sees duality as if existing will be lead from death to
death or sorrow to sorrow).

Gaining knowledge is easier said than done as vidyaa or knowledge consists of 14 parts and
hence termed as chathurdasha vidyaa. These include the four vedas, six vedangas and four
upangas. Learning one Veda itself takes an entire life time in today's world therefore
mastering vidyaa having 14 parts is impossible. Now Vedas are split into three parts - first
is the karmakhaanda which emphasizes on ritualistic actions; second is the upaasanaa
khanda which emphasizes on sadhana or upaasana; third is the jnaana khaanda which talks

about the ultimate reality of Brahman and realization of Brahman. Through the karma
khaanda, one can purify the mind through nishkaama karma (selfless action or action
performed as an offering unto Ishwara and without any craving for the results of the
action). The upaasanaa khaanda leads to focus of mind or gaining concentration through
various upaasanaas. Without purity and concentration of mind a person will not be able to
gain knowledge or gain the result of knowledge as eternal bliss. The jnaana khaanda is used
to gain knowledge which will lead to rejoicing in bliss in realization of the ultimate truth that
Brahman alone exists and I am that blissful Brahman. Jnaana khaanda alone ultimately
leads to eternal bliss.

Jnaana khaanda consists of the various Upanishads. Though as per puranas there are more
than thousand Upanishads (specifically 1180) there are only just more than hundred extant
today. Of these the 108 Upanishad enumerated in the Mukthikopanishad which are
commented upon by Upanishad Brahmendra are known and available freely. Rather than
these 108 Upanishads, the dasha upanishads which have been commented upon by Adi
Sankara and thereby other acharyas like Madhva acharya are more popular today. And
these dasha upanishads are what are to be learnt for gaining knowledge which will give
moksha directly. But dasha upanishads are vast in themselves and hence Mukthikopanishad
says that for sadhakas to attain moksha, mandukya alone is enough. But even mandukya
upanishad itself is very tough to learn as it is only explained in depth in the Gaudapada
karikas.

In order for sadhakas to gain knowledge easily, Sankara and other acharyas have written
many introductory texts of Vedanta as well as prakarana granthas which deal with just
certain concepts of Vedanta. But even mastering of these works are tough. Therefore there
is always the necessity to condense knowledge into simpler forms which can be easily used
to memorize and remember in the mind. Thus came into existence sutras or aphorisms
which are condensed forms of knowledge. We have the famous Brahma Sutras and in
particular the chathussutri (first four sutras) which condense knowledge into just four
sutras. These sutras are also terse in themselves and it is only through exhaustive
commentaries of various acharyas that one can learn these four sutras.

Therefore there is always a need to put knowledge into a very simple form for each sadhaka
to learn and remember in order to attain realization. Thus the creation of the work titled
pancha sutras which consists of just five sutras summarizing knowledge. A proper

understanding, memorizing and remembrance of these five sutras will ensure that a
sadhaka gains knowledge and progresses quickly towards the goal of moksha.

These five sutras are a summary of entire Vedanta or Vedas itself. Though the essence of
Vedanta is that Brahman alone exists, yet there is a necessity to explain concepts in a
systematic format so that any sadhaka will be able to gain knowledge (and through that
realization as well).

Sutras
Sutra is defined thus:

alpaaksharam asandigdam saaravat vishvathomukham
asthobham anavadhyam cha sutram sutravido viduh

That which consists of bare minimum letters (and thus words), is without doubts, contains
all the essence, having multiple facets or perspectives, continuous and fault-less is called
sutra by knowers of sutra.

Sutras or aphorisms are in capsule form and hence easy for all sadhakas to memorize and
remember.

Based on the shaastras and targeting the goal of eternal bliss, various rishis formulated six
darshanas which are collectively called as shad darshanas. And each of these darshanas was
explained through sutras which also have exhaustive commentaries and sub commentaries
on them. The darshana which is the ultimate darshana and leading to eternal bliss is
Vedanta for which Vyaasa wrote the Brahma Sutras. This shows that sutras have been very
popular since ancient times. Though Brahma Sutras also is an analysis of the various
controversial sruthi statements through the eye of logic, there are other sutras like Narada
Bhakthi Sutras which explain concepts in very simple terms (and not really fully based on
logic like Brahma Sutras).

Many people think that it is enough to remember concepts and there is no necessity to by-
heart the original texts in sanskrit. This is wrong as sanskrit in itself is very sacred. Kanchi
Chandrasekharendra Saraswathi swamigal says aptly that sanskrit has even healing
capabilities and if proper chantings are used, it will also help in eradicing diseases (and

other health issues as well). Wherever we find chanting of Rudra or other sookthas, we will
find that there will be strength of mind and positive energy - this is because of the language
of sanskrit as well as due to the annotations of original sanskrit in these.

Though many people can remember concepts without knowing the original texts, it is
essential always to remember the original texts. Though we may know many concepts
about a topic in school or college, yet it is essential to remember from the original text
book. This also helps in avoiding misinterpretations which can happen where originality isn't
there.

Keeping in mind that original sanskrit texts are to be memorized, the importance of sutras
can be understood as memory doesn't work with respect to remembrance of too many
texts. The panchasutras are very simple and therefore it is easy to memorize and remember
them. Simplicity doesn't mean that concepts are comprised, this sutras give the essence of
Vedanta in very simple form. These sutras can be used by sadhakas for repetition, reflection
and contemplation at all times. And thereby such a sadhaka will be able to attain the goal of
moksha here and now itself.

It is essential before starting to learn the sutras to remember that the ultimate goal of life is
moksha and thereby one should develop a strong desire for moksha. Without a strong
desire for moksha, it will not be possible to progress towards moksha and all efforts in the
spiritual path also will be of no use.

Sutras are knowledge in concse form which serves the purpose of easy remembrance of a
sadhaka which would in turn help the sadhaka to reflect and contemplate on the truth
propounded through the sutras. Sutras by themselves aren't the primary source of
knowledge but they just explain the concepts from the primary source of knowledge in
concise form. The primary source of knowledge is sruthi or vedas which is apaurusheya or
without any creator for it. These were revealed to the various rishis during intense
meditation and absorption (samaadhi) - hence rishis are called mantra drstaas (or seers
who saw the mantras and not those who created the mantras).

But sruthi is very tough to decode and hence great masters of the past have explained
concepts in their words while still in accordance with sruthi. Such texts are called smrithis or
that which have come from the memory of people (masters). Some famous smrithis are

Bhagavad Gita, manu smrithi and yajnavalkya smrithi. Though there are bhashyas or other
types of commentaries on sruthi and smrithi, yet they are tough indeed to apprehend.
Hence came into existence Sutras in order to explain concepts in concise form while giving
importance as well to logic or yukthi. Thus Vyaasa wrote the Brahma Sutras which is a
logical analysis of various sruthi statements that are considered cryptic in that they aren't
understood well and are therefore misinterpreted.

The current sutra work that we are learning is called panchasutram and it has just five
sutras explaining all that a sadhaka needs to know regarding Vedanta. Sutras by
themselves aren't complete as they are only served as a way for remembrance and
sometimes as a guide to the lakshya (goal which is hinted in the sutra). A sadhaka who has
some knowledge of Vedanta will be easily able to understand these five sutras and thereby
will be able to contemplate on it in order to realize the goal of moksha quickly itself. Even
those who don't have knowledge of Vedanta will be able to learn these sutras through
simple explanation itself (which we are undertaking here).

Let's start with the first sutra:

1. lokam anityam shokamayam
(this) world is temporary, (and) filled with sorrow (sorrowful)

For any work to be started, the anubandha chathustayam has to be given. Anubandha
chathustayam consists of adhikaari, vishayam, prayojanam and sambandham. Adhikaari
means one who is eligible to learn this work. Here through the statement of the world being
filled with sorrow, the adhikaari is mentioned as one who is experiencing sorrow. Any
person who is eternally blissful need not learn the work and those who think they are
blissful also need not learn the work as for these two people, this work will not be fruitful.
Prayojanam is the fruit that one achieves through learning of this work - by mentioning the
world to be sorrowful, the fruit said as going beyond the sorrowful world. And this
prayojanam or phala or fruit is the ultimate goal of life, termed as moksha in Vedanta.
Vishayam or the subject matter of this work is thorough analysis of the world thereby going
beyond the sorrowful world. And since only Brahman can take us beyond the sorrowful
world by being its eternal blissful substratum therefore Brahman is the subject-matter of
this work. Sambandha or relation between vishaya and prayojanam is that a person who
learns about Brahman will be able to achieve the fruit of eternal bliss or moksha. Thus the

anubandha chathustayam has been explained and therefore this work is valid (and can be
learnt by adhikaaris or those who wish to go beyond the sorrowful world and attain eternal
blissful state).

Now why does this work start with the world instead of talking about the ultimate reality of
Brahman which is blissful?
The reason for this is two. First is the logic of chandra shaakha and second is in order to
make seeking of Brahman fruitful.

Chandra shaakha nyaaya
In order to see the distant moon, a mother first shows nearby branch to her small son. And
through this branch, the mother points to the distant moon. Similarly first showing or
explaining what is nearby to us and thereby taking us to the distant entity is the way of
teaching of Vedanta. The world is very nearby as it is very well known and Brahman is far
off or unknown. Through this logic, shaastras take us from the known world to be unknown
Brahman (near world to the far Brahman). Without using this logic, it would be impossible
to make a sadhaka understand about Brahman. And if a sadhaka doesn't understand
Brahman then there will be no progress in the spiritual path and the sadhaka will run away
from the spiritual path. Moreover even as when we go to a new place, we get acquainted to
new people through our point of contact or the person whom we know very well, similarly
the shaastras take us from the well-known (as experienced continuously) world to the
unknown Brahman.

Fruitful-ness of seeking Brahman
Seeking Brahman can only be fruitful when we are able to get rid of all attachments towards
the world. As long as there is attachment or craving for the world, we will be able to focus
or seek Brahman in full earnestness. Even as without earnestness in achieving the goal of
clearing our exams we will not be able to clear the exam, similarly unless there is focus on
Brahman completely we will not be able to realize Brahman. And this full focus on Brahman
requires dispassion towards the world (even as the Lord helped out Draupadi only when she
let go of her both hands with which she was earlier holding on to her saree, did the Lord
come to her rescue). Dispassion isn't merely detachment but it is based on knowledge of
the nature of the world.


This is termed dosha dristi in technical terms - finding fault with something will make us
develop dispassion towards it and this dispassion will be permanent and will not vanish after
a period of time. Until we find fault with the world and thereby develop dispassion towards
the world, we will not be able to focus on Brahman. And since currently we are only focused
on the world (through our attachments and aversions) therefore it is essential to reduce or
remove attachments and aversions to the world.

Why isn't there any mangalaacharanam here?
Generally works start with prostrations to Ishta devataa or guru in order to bring
auspiciousness into the work. Without mangalam, the work might not be finished and the
work may not also be fruitful to adhikaaris.

But here we find that there is no mangalaacharanam. At least words which are mangalam
should have been used - two of the words which are mangalam because they were initially
uttered by Brahma are AUM and ATHA (as used in various sutras like brahma sutras, yoga
sutras etc.). Here the author doesn't use these two words also.

This objection that mangalaacharanam hasn't been used here can be answered in two ways.
First is that this work speaks about truth that the world is temporary-sorrowful which would
indirectly lead us to the substratum of Brahman which is the ultimate reality. Satya
vachanam or talking about the truth is another form of mangalaacharanam. Second is that
the author uses the word of loka which denotes the world. And since Vishnu Sahasranaama
starts with the name of Vishwam which directly means the world, therefore there is direct
mangalaacharanam by mentioning of Vishnu's name (and that too first name itself). The
name of vishwam denotes the world which is the effect of the cause of Brahman or Vishnu -
or in other words, Vishnu exists as this entire world (he himself became this entire world).
Therefore the work starts with mangalaacharanam only.

Lokam anityam
This world that we experience is constantly changing. At all times it keeps changing. This
changing nature is experienced and known to all though we don't really do anything about
this nature. When the world changes, we just adapt ourselves with the change. This is
contrary to how a wise person would behave. What a fool does with this changing world is
just moving from one entity to another - instead of depending on one's father, a girl
depends on her partner and when this fails, depend on another partner or one's own child.

This is like getting away from one room because there is a snake in it to another room
where there is a lion. Both the rooms will cause problems - we just get rid of one problems
through embracing another problem. A wise person will realize that the entire world is
sorrowful and therefore will no longer seek the world. Even while seeking the world, such a
wise person will remember that the world is temporary and will let go at any point of time.

A wise person thus behaves a like a bird living on the branch of a tree (as AMMA beautifully
mentions). The bird though is living on the branch knows that the branch will not protect it
eternally - and when a strong wind blows, the branch will let go of its support. Therefore the
bird though doing everything in the branch is always alert and when a strong wind blows
making the branch give away, the bird is ready and will instantly fly away from the branch.
Similarly a wise person should live in this world with knowledge that the world is temporary
and will never support eternally.

Asukham
Just because the world is temporary doesn't mean that we have to give up this world. We
can depend on one thing or the other for a period of time and shift to the next thing. But
this will not work out as the world is sorrowful because of being temporary in nature. That
which is temporary will lead to sorrows constantly. Thus if we depend on the temporary
world, we will experience only sorrows.

I am depending on the world but not expereincing sorrow at all, so why should I stop
depending on the world?
Sorrow is the constant experience of a person who depends on the world. Before gaining an
object there is sorrow through struggle in order to achieve it; while possessing the object
there is sorrow through fear of the object being lost and the future when the object might
be lost; once the object is lost, there is sorrow while rememberinig the time of possessing
the object. Thus throughout seeking anything in the world or the world itself, there is only
sorrow and sorrow alone.

A wise person understanding the nature of the world to be temporary and sorrowful will stop
depending on the world. This doesn't mean that all worldly activities will end but just that a
person will seek objects with knowledge that they will not eternally protect. When we drive
on a road knowing that there are ditches, we will not be sad if we fall into a ditch. Similarly

once a person knows the world will lead to sorrow, then seeking the world to one's normal
needs of life will not cause sorrow at all.

Sadhakas should thus slowly develop strong dispassion towards the world which is
knowledge of the world to be temporary and sorrowful. This means that the world no longer
is a passion - or seeking of the world slowly ends and a person fulfills all needs of life with
whatever is achieved in the world.

Mere dispassion alone cannot make a person live as there should be some purpose to life
and passion towards this purpose. That this passion should be denoted to Brahman is
mentioned in the next sutra (which we will see in the next posting).

May we all strive to remember the world to be temporary and sorrowful thereby developing
strong dispassion so that whatever happens in the world, we will not be affected and will be
focused on the goal of moksha as realization of Brahman thus making us attain the goal of
moksha and ever rejoice in bliss here and now itself.


Vedanta Mata Sankshepah

Jiva V
Brahman is the main subject matter of the Scriptures and the purpose of scriptures is help
us realize our own nature of Brahman. Scriptures explain that Brahman is non-dual and is of
the nature of Sat-Chit-Anandam (Existence-Consciousness-Anandam). The main aim of the
scriptures is to help Jiva to realize such a nature of Brahman as ones own Self. When the
jiva realizes Brahman as his own nature, he is never a jiva and the jiva would know only
Brahman and nothing else. The jiva would no longer experience any dukham, not even one
bit.

Mundaka Upanishad says
Sa yo ha vai tatparamam brahma veda Brahmaiva bhavati na asya abrahmavitkule bhavati|
Tarati shokam tarati paapmaanam guhaagranthibhyo vimukto amrto bhavati||
Anyone who knows that Supreme Brahman becomes Brahman indeed. In his line is not born
anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and
becoming freed from the knots of the heart, he attains immortality.

Taitireeya Upanishad says
Brahmavid aapnoti param
Knower of Brahman attains the Supreme

This is the final goal the jiva would get, that of enjoying eternal Anandam. When a jiva
begins to study the scriptures, it means the Jiva does not know Brahman and that he has a
desire to know Brahman. Not knowing Brahman is termed Ajnaanam or ignorance and
desire to know Brahman is termed Jijnaasa. When a jiva knows that he is does not know
Brahman and Scriptures speak about Brahman, will there be a desire to know Brahman. But
is it enough to just have a desire to know Brahman? The desire to know what scriptures
says may even be just a curiosity to know. Desire to know Brahman that is born out of
curiosity would not last long because if the jiva develop curiosity on something else, then
the study of scriptures would be stopped. Scriptures talk about the desire as burning desire
to known Brahman which is termed Mumukshutvam. This is the real desire to know
Brahman because the jiva understands that he is sorrowful because of the ignorance of
Brahman and knows that by knowing Brahman all his sorrow would vanish. Such a jiva who

has mumukshutvam is called Mumukshu. So, only a Mumukshu would be able to reap the
intended benefit from the study of scriptures.

Scriptures use different ways to speak about Brahman. A jiva sees three divisions, the
world, Isvara and oneself. Scriptures adopt to enquire into anyone of them which would
ultimately lead to Brahman. For a seeker who has been experiencing the world all the while,
world is the most obvious thing he would know. Scriptures start with the creation of the
world and they speak that the world came from Brahman, resides in Brahman and goes
back to Brahman. Brahman is the source of the world and Brahman is the essence of the
world. And then slowly explains that the Brahman which is considered as source of
everything, which is the substratum of everything is the nature of oneself also. This way of
explanation is called Chandrashakha nyaya, the explanation starts from something that is
well known and then progressing towards the unknown and finally explains the main
subject.

Another is enquiry into oneself. Jiva analysis who he really is. Scriptures say that Jiva is
essentially Brahman and hence keeping that as the goal, scriptures helps the jiva to enquire
into oneself so that Jiva realizes his own nature of Brahman. One of the important term to
understand is Jiva, who is Jiva? We saw various definitions of Jiva in previous articles based
on different acharyas. Although there are different way of explaining Jiva, they are
explained keeping the fundamental fact that Jiva is essentially Brahman only.

There is also one more discussion along with different explanation of Jiva, that is whether
Jiva is one or many. Some acharyas consider jiva is only one and it is termed Eka Jiva vada
and some acharyas consider Jiva as many and it is termed Aneka Jiva Vada. Aneka Jiva
vada is the most common theory since this is easy to explain and to comprehend. This
theory is also called Shrishti Drishti Vada. Isvara, through the power of Maya creates the
entire world and Jiva being under the influence of Maya experiences the world and gets
entangled in the world due to ignorance of his own nature of Brahman. Thus, Isvara is the
jagat Karta or the creator of the world and Jiva is the experiencer of the world. There are
many jivas seen in the world by one Jiva and the control of the entire world and jiva is with
the Isvara. This is how the many-ness is explained in this theory. The question of what
would happen to the many-ness when a jiva realizes Brahman has been dealt with in detail
in the previous articles, they differ based on how Jiva is explained.

Some Acharya say that there is only one Jiva which is called Eka Jiva Vada. One of the main
proponent of this vada is Vimuktaatman in Ishtasiddhi. Madhusudhana Saraswati as well in
Siddhanta Bindu has mentioned that Eka Jiva Vada is the main theory of Vedanta. This
theory is also called Drishti Srishti vada. According to this theory, there is only one Jiva and
the Jiva is Brahman in reality. The jiva considers himself to be limited because of ignorance
and hence experiences everything in the world. The world is projected from the mind of the
Jiva based on the vasanas that is accumulated due to ignorance and these are illuminated
by Consciousness. Thus, the entire creation is dependent on one Jiva like the dream world
springing out of the Jiva during sleep. Naturally, the question would be how would we
explain Isvara in Eka Jiva Vada if the world is dependent on Jiva? According to this theory,
Isvara is also projection of Jiva just like the world. Consciousness is the substratum of every
mental state of the Jiva and those mental states are illuminated and projected as various
things of the world and also Isvara. When the ignorance vanishes, the Jiva realizes himself
to be Brahman. When jiva realizes his nature of Brahman, he understands that the world
that is seen is an illusion, just like a person saying after waking from sleep that the dream
was just an illusion. This is little difficult to comprehend as there could be lot of questions
that needs to be answered.

Q: If the world is dependent of Jiva, then there are times when jiva doesnt have an
experience of the world, like in deep sleep. Would that not mean that the world cease to
exist during that time? Are there not other Jivas experiencing the world at that time? Wont
there be another Jiva to tell the Jiva that he saw him sleeping?
A: It is true that when the Jiva is in deep sleep, he doesnt experience the world. During
deep sleep there is no experience at all, no duality is experienced at that time. This is
because the mind also goes to sleep and merges into Brahman for sometime. During the
time of sleep, since there is no mind to experience the duality, it cannot be proved whether
the world existed during that time or not. It is only after the jiva wakes up that he
experiences the world and also listens to others about what was happening when he slept.
Before the Jiva goes to sleep, he believes that the world exist and there are people around.
Those thoughts stay in the mind, remains dormant during sleep and comes back after he
wakes up which make see someone say that the other person saw him sleep well. Thus,
everything can be explained through one Jiva.


Q: If the world is dependent on one Jiva, does it mean that the jiva can control the world?
A: When a jiva sleeps, the dream that he might get would depend on the mental thoughts
he had during the waking state. He may be able to control the dream to some extend when
he can gain some control over the mind. In the same way, the world that is seen during the
waking state is the projection of the mind based on the vasanas. If a jiva can control his
mind and gain focus of mind, there are possibilities of controlling the experiences of the
world. We can see various yogis who can show some miraculous powers.

Q: The Jiva sees various Mahatmas who are realized and still seen in the world? How can
we explain these Mahatmas through this theory?
A: The important point to be noted here is that the Jiva sees realized masters which is again
based on the mental state. Everything that is seen in the world by the Jiva, both good and
bad, are projection of the mind. When the Jiva realizes Brahman, all projections vanishes.
As we have seen in the previous articles explaining various concepts of Jiva, Jiva is ignorant
of his own nature of Brahman. Ignorance has two powers, one is the veiling power or
aavarana Shakti and other is the projecting power or the vikshepa Shakti. When the veiling
is removed, then the projection also gets removed automatically. Does it mean that the
world would cease to exist after liberation? No, a person does get dreams when he sleeps
even when he knows that the dream world is just an illusion. Likewise, whether the world is
projected or not, the liberated person would not be affected by the world and would know
that it is just an illusion.

The Jiva would attain liberation through the Jnaana Sadhana of Sravana, Manana and
Nidhidhyasana. Sravana is consistent and systematic study of scriptures under the guidance
of a competent Guru for a length of time. Manana is reflection of the truth the sadhaka has
listened from the Guru so that all the doubts are clarified. Nidhidhyasana is assimilating the
truth that he is convinced about so that the sadhaka would own up the knowledge. This
sadhana of Sravana, Manana and Nidhidhyasana has to continued until the ignorance
vanishes and the Jiva realizes his nature of Brahman. When the ignorance vanishes, the
person realizes that the whole world is just an illusion as Gaudapadacharya says in
madukya Upanishad

Svapna maaye yathaa dristam gandharva nagaram yathaa
Tathaa vishwam idam dristam vedantheshu vichakshanaihi


As a dream world is seen, as the world seen amongst clouds similarly the waking world is
perceived and explained by knowers of Vedanta (experiencers of Brahman).

Shankaracharyas words of Brahma sathyam jagan mithya jeevo brahmaiva naaparah
Brahman alone is Truth, world is an illusion, Jiva is Brahman alone not different would be
very easy to understand and contemplate through the Eka Jiva vada theory.


Mahavakya Nirupanam

V P(l4l14|+-9TP
om mahvkyanirpaam

HlNB |F6 l+B 46P
4l14Pl ( B-66 = +{+
strasasthita jnasayutam|
vkyamokada santata bhaje||1||

1. That which is established or from the scriptures, filled with knowledge and bestower
of moksha or liberation, that mahavakya I constantly contemplate (worship).

OT- BP =l4+lPT-
|tF4-9T- P F4-9T-+-+
brahmaa sama jvanmaka|
citsvarpaka me svarpaka||2||

2. That which is termed as Jeeva is one with Brahman, of the nature of Consciousness
and my nature as well (this is the essence of mahavakyas).

H=l44l (+lPTP
-9T B(l O l 6 |(+(+
iajvayorbhedanmakam|
rpaka sad brahma dvau tu hi||3||

3. The difference between Ishwara and Jeeva is just names and forms; always both are
Brahman alone (of the nature of Existence, Consciousness, Bliss and non-dual).


l+4|= 6 4F4Pl+BP
6F44lT (-9TP+v+
jnavarjita yasyamnasam|
tasyavkaa bhedarpakam||4||

4. One whose mind is devoid of knowledge, his perspective or vision will be that of
duality (he will see everything as different from one othe).

4l14l|46 4F4Pl+BP
6F4B |F|6- OF4ltP+-+-+
vkyabhvita yasyamnasam|
tasyasasthiti brahmasvtmana||5||

5. One whose mind is established in the mahavakya, his establishment will be in the
Self-Brahman (this means he will see everything as Brahman alone).

|+t4\4l+B 9 T Pl+BP
-G4|= 6 Pl (4|= 6P +\+
nityadhynasampramnasam|
dukhavarjita mohavarjitam||6||

6. That mind which is fully and ever filled with contemplation will be devoid of sorrow
and delusion (such a person therefore will ever rejoice in bliss alone).

4l4+ F4ltP4|=6P
-G(l4T B4 (l t4= 6 ++
lakyabhvana svtmavarjitam|
dukhadyaka sarvad tyajet||7||

7. Any focus or contemplation on any goal which is devoid of ones own Self will

provide only sorrow and therefore such goal has to be always renounced (we should
focus on the goal of moksha as our very nature of Self at atll times).

4l14TlT Pl 9l84
F4F4-9T O-9TP +<+
vkyakraa mokaprptaye|
svasyarpaka brahmarpakam||8||

8. Mahavakyas are the reason for moksha (they lead to moksha directly) those which
are about ones own nature and of the nature of Brahman (mahavakyas point out the
oneness of the Self and Brahman).

OF4ltP+l 4F4B |F|6-
+-(+-(+l +-(+-(+-++
brahmasvtman yasyasasthiti|
nandanandano nandanandana||9||

9. One who is abiding as Brahman of the nature of ones own Self, he ever rejoices in
bliss; he ever rejoices in bliss.


Maatr Nidhi Saptakam

V Pl6 |+| B8T
om mtnidhi saptaka

HP 6l |+| P+Bl B66
9TPl|PB G |6l P P
4(l+T 6 (( 4+ 6
44-|4PlT6l9(P +{+
amtmbhunidhi manas satata
praammisukha lalit madhuram|
varadnakuthaladevanuta
bhavabandhavimocakatpaharam||1||

1. I prostrate the treasure of ocean of immortality in my mind always;
One who is ever ready to give boon to Devas and worshippers;
And one who liberates us from the bondage of samsaa and liberates us from suffering.

+|+lBPl +(4|94l
T+Tl B(l8HllP
|4PlPTl PP 46l
649l(Bl6(Pl~4 P +-+
nalinsamalocanadevapriy
kanakgasadptaarradharm|
vimalmalakomalacarmayut
tavapdasaroruhamraya me||2||

2. One who is dear to Devas (or dear to Mahadeva) and with lotus-like eyes;
One who has glistering body filled with parts of gold;

One who has very soft and pure skin;
Such a Devi, your lotus feet I take refuge in.

|46l|Gl|4H 974
4+l|GBl||6- |+6lP
B G-9(4l4(l P(6l
9TPl|P B(l PP Pl6 |+|P +(+
vigatkhilargavieajvara
bhuvankhilasraciti nitarm|
sukharpadayvarad mahat
praammi sad mama mtnidhim||3||

3. One who is devoid of all special fevers like attachment etc.;
One who is the essence of entire world as Consciousness at all times;
One who is blissful in nature, compassionate, always provides boons and is great;
I always prostrate such my treasure of mother.

T6Tl4BJ6-9|+Hl
44-|+4lT-9|4P
B Gl4|4l4T-9P|6
9TPl|P B(l PP Pl6 |+|P +v+
karulayasadgururpani
bhavabandhanivrakarparavim|
sukhabhvavidhyakarpamati

4. One who is the moon of Sadguru who is ocean of compassion;
One who is the Sun that removes the bondage of samsaara;
One who is the intellect that provides blissful state (of moksha);

6P+lHT6t9( |4 t44l
PPPl+BHl T|+4 |B(l
4l+4 6 T 94 4 t44l
9TPl|P B(l PP Pl6 |+|P +-+
tamanakatatparadevi tvay
mamamnasaokanivttisad|
bhavajnayuta kpayaiva tvay

5. O Devi who is ever engrossed in destruction of tamas (darkness of ignorance), by
you;
My minds removal of sorrow at all times;
May happen and let me become filled with knowledge by grace of yours alone;

|+69l|TOF4-|9|T 4l
=(l|~6B4 F4-|9|T
P |+Pl+B(l9T-|9|T 6
9TPl|P B(l PP Pl6 |+|P +\+
nirupdhikabrahmasvarpii y
jagadritasarvasvarpii ca|
munimnasadpakarpii ta

6. One who is of the nature of adjunct-less Brahman;
And one who is of the nature of the entire world by being its substratum/support;
One who is of the form of light in the mind of munis (seers);


H6TlBP 6+-9|H4l
P l|(BPF6|4H 96lP
+|6BJ 6l+|+|
9TPl|P B(l PP Pl6 |+|P ++
arusamacetanarpaiv
madhurdisamastaviealatm|
nararakitasadgurujnanidhi

7. One who is Siva of the nature of Consciousness which is like Sun;
One who is the slender woman filled with all good qualities like sweetness etc.;
One who is the treasure of knowledge as Sadguru protecting or saving human beings;


Anukramaanika Nirdesham

1. Editorial a general message.
2. Mahavakya Siddhi an analysis of mahavakyas.
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. This series is continued from this
month (September 2013). There was break of a month before continuing this series.
5. Panchasutram a set of five sutras summarizing the entire scriptures.
6. Vedanta Mata Sankshepah briefly analysis of a concept/term (and the various ways
in which it is interpreted) in Vedanta.
7. Mahavakya Nirupanam a short work on mahavakyas (like Tat Tvam Asi etc.). This
section is dedicated to original work written but not explained in depth in order to
help sadhakas in reflection of the concepts themselves.
8. Maatr Nidhi Saptakam a set of seven slokas extolling the treasure of mother and
set in the Totaka metre.

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

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

VedantaMadhuryam 13.1

Загружено:

Сведения о документе

Исходное описание:

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

VedantaMadhuryam 13.1

Загружено:

Авторское право:

Доступные форматы

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 18 Oct 13

Вам также может понравиться