VedantaMadhuryam 14.1

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 24 Nov 13
http://vedantatattva.org/vedantagroup/VedantaMadhuryam Page 1 of 70

Vedanta Madhuryam

Salutations to all.

The world that we currently live is filled with actions; hence it is called karmabhoomi or the
world of actions. As the Lord says in Gita, not even for a second a person can remain
without performing actions in the world. If we arent performing actions externally then we
will be performing actions internally in our mind; such mental actions often lead to devilish
activities and hence it is said that an idle mind is devils workshop. Therefore everybody has
to keep on performing one or the other action in the world.

But this is just one perspective of action alone. Anything is learnt perfectly or completely
only when we analyze and understand all the perspectives involved in it. And as Gita says
karma is very tough to understand. It is just an illusion in the non-dual reality of Brahman
therefore there are ultimately two perspectives to it one is the ultimate perspective where
only Brahman exists and there is no action at all existing. The second is the empirical
perspective where though karma is accepted as existing, it is just an illusion and that which
ultimately doesnt exist.

This is like dream which is accepted as existing when we experience it but ultimately it is
accepted or known as not existing at any point of time. Such illusions which appear as
existing cannot be fully understood without taking into consideration the ultimate
perspective.

With respect to actions, the substratum of actions is the non-dual reality of Brahman. If
Brahman as the witness to all action is there in order to shine the light of Consciousness
upon actions and the world, then actions exist; else actions cease to exist altogether.
Understanding this simple truth will easily make us overcome or go beyond actions rather
than being constantly bound by actions.

Today we are all bound by our actions. We are addicted to actions. Rather than we as the
doers who should be in control of actions, actions control us. There are so many addictions
with respect to actions in the world but the greatest of all addictions is the addiction to
actions itself. There are many people who cannot remain without doing action even for a
second. And if questioned as to why they arent doing sadhanas, the answer will be that the

scriptures preach actions, AMMA tells us to do actions etc. and therefore we are doing
actions.

There is nothing wrong in doing actions all the time but can we get rid of actions and sit for
a few minutes in meditation? Can we sit relaxed even when actions are not there? Is our
mind getting affected when we arent able to do any action (lets say we are sick, are we
sad that we cant do action)? The answers to many of these questions are yes if it is no,
then there is no harm at all in doing actions because we arent affected by actions. But if
answer is yes then we are affected by actions and therefore we are bound by them.

What is the harm in getting bound by actions?
Actions are never ending. As Vidyaranya puts it, man does actions for enjoyment and he
enjoys to do actions; this chain of actions and enjoyment continues without any end. If we
think that actions will end with one birth, then we are wrong because many births continue
when we are constantly indulging in actions (affected by actions). Many people when said to
do sadhana will reply that they have many things to take care now so after 50-60 years of
age they will do sadhana. But this is foolishness it is like a person saying that I will learn
after 50-60 years because now I want to play; after 50-60 years of doing actions
continuously can we ever remain without doing actions? Even when we are old and we try to
sit for dhyaana we will find that our mind has no concentration at all and it yearns for one or
the other actions in the world.

To nail the coffin, we just have to look at old people in the world. How many of them are
able to get rid of everything and sit for dhyaana? Very few therefore it is very clear that if
we are bound by actions when young, then we will be bound by actions when aged or old as
well. Therefore also it is very clear that actions will continue not just in this birth for many
births to come as well.

The addiction or bondage of action continues without any end. And if actions did give us
happiness then there is nothing wrong in performing actions. But actions only lead to
sorrow. Though initially actions might appear to lead us to happiness, they dont lead us to
any happiness in the long run. The happiness derived from actions as a result of sense
perception in the world is temporary and therefore it is seed of sorrow alone. Thus there is
no happiness whatsoever in actions.


But where do we have time in todays very busy world to analyze all this?
There is no time to even read one or two pages of scriptures let alone analyze the scriptural
statements. But the downside to this is that we will experience no peace at any point of
time. At all times we will only be experiencing sorrow as a result of being bonded by
actions.

Now if overcoming the bondage of actions was tough then it is valid that we shouldnt try to
overcome the bondage; but overcoming actions is very simple indeed. And since when we
overcome actions we will find ourselves performing actions in a perfect or best way,
therefore also we should strive to overcome actions.

Overcoming actions, in simple terms, is through offering all actions unto the non-dual reality
of Lord. When we offer actions unto the Lord, we are not the doer and we arent affected by
the results of actions as well. When doership is not there and there is no craving for the fruit
of action, then there is no bondage of action itself. Bondage of action is that we want to
perform it again and again (doership is strongly there) and we are attached to the fruit of
action (we crave for it). But when everything is offered unto the Lord, there is no doership
and there is no craving for fruit.

Such offerings unto the Lord is like pooja being performed to the Lord. Such pooja will
purify our mind of the taints of actions. We will not be bothered about how actions are
performed; we will not be bothered about what is the result we are going to get; we will not
be worried about what result we have got. Pooja leads to prasada. Since pooja to Ishwara
will lead to prasada of Ishwara therefore it will not affect us at all instead it will make us
rejoice in bliss. What else other than bliss is possible as prasada or blessing from Ishwara
who is blissful in nature? Even as a wealthy person will give us wealth, a knowledgeable
person will give us knowledge, a loving person will give us love, similarly blissful Ishwara
will give us bliss alone.

We can know whether we are performing actions as an offering unto Ishwara by judging our
state of mind. Are we affected by the action or the fruits of action? Are we blissful
irrespective of whatever is the end result of action? If yes, then we are performing actions
as pooja unto Ishwara. If no, then though we think that we are performing all actions as
offering unto the Lord, we are not really doing it (just saying it in words is not enough we
have to really offer everything unto the Lord).

Pooja or offering unto the Lord also means that we are not the doer. When we are not the
doer, then we will be able to analyze the action properly. Such people who arent involved in
an action but comment on action are called witnesses. When something happens to our
neighbor then we are mere witnesses to it and therefore we will be able to make proper
comments on it. But when it happens to ourselves, we will not be able to make the right
decision because we are no longer the witness thus if our son does something wrong, we
will hesitate to punish him but if somebody elses son does something wrong, we will not
hesitate to punish him. AMMA tells this short story to illustrate this once a womans
husband died; the neighbor visited this woman and consoled her saying that one day
everybody has to die and the day came for your husband; you shouldnt be sad etc. After a
few months, the neighbors husband died and she started crying a lot. When the other
woman came and asked her as to why she is crying now when she told earlier to her that
everybody has to die one day etc. the neighbor replied that it was not my husband then but
it is now. Thus my or attachment to people causes us to make wrong decisions. If we are
witness like the neighbor to the other womans wife, then we will be able to make the
intelligent and right choice.

Unfortunately majority of us perform actions getting affected by them in one or the other
way. Therefore witness-hood is not implemented for the entire world (not just for others
actions). It is through offering all actions unto Ishwara that we become a witness to actions
of the entire world. Thereby we will find that we are able to make the right decisions with
respect to actions. Actions therefore are performed in a better or perfect way and whatever
be the results, we will be able to rejoice in bliss at all times remembering that it is prasada
of the blissful Lord.

So what is the relation between performing actions as pooja and Vedanta?
Vedanta says that in order to realize the non-dual reality of Lord, we need to follow the path
of knowledge. Knowledge alone can lead us to eternally or ever rejoicing in bliss because
bliss is our very nature that has been forgotten. The deep sleep state shows that our very
nature is that of bliss (and experienced only when duality which is considered as real has to
vanish). We dont have to get rid of duality but we have to gain the conviction that duality is
not real and just an illusion in the non-dual reality of Lord. This conviction will remove
ignorance of our very nature of blissful non-dual Ishwara.


Even as darkness can only be removed by light, similarly knowledge alone can get rid of
ignorance. Therefore knowledge is the one and only way to moksha or eternal bliss.

But even as a house requires a foundation, knowledge requires the foundation of a pure and
concentrated mind. Purity of mind means the mind is devoid of notions of I and mine. This
is easily achieved through nishkaama karma or selfless actions. When actions are performed
as an offering unto the Lord, then they become selfless (as there is no seeking of anything
for ourselves through the action). Thus nishkaama karma is offering all actions unto the
Lord and accepting all results of actions as the blessing of the blissful Lord.

Nishkaama karma purifies the mind and sadhanas like dhyaana etc. make the mind
concentrated. Such a purified and concentrated mind alone can grasp and implement
knowledge. Therefore many people who are treading the spiritual path but dont find bliss
pervading their life should revisit the state of their mind they should try to find out if their
mind is pure and concentrated. If it is then they will be able to meditate for few minutes
wherever they are and whatever they are doing. If it is then they will find themselves not
getting bonded by actions or the results of actions.

Since it is very tough to follow the ideal path of initially getting the mind pure and
concentrated and then learning the scriptures, therefore there is nothing wrong in gaining
knowledge and working in parallel for purification and concentration of mind.

Actions though cannot directly lead to moksha, they lead us to moksha indirectly through
purification of mind (which is essential for knowledge which directly leads us to moksha).

But as Ishavasya Upanishad says and masters like Prof. Balakrishnan Nair say, it is possible
to attain moksha through performing actions itself (indirectly). When we offer all actions
unto Ishwara then our mind gets purified. But if we remember Ishwara to be the non-dual
reality behind the entire world then we are implementing knowledge as well. Thus when
actions are performed as an offering unto that Ishwara who pervades the entire world and is
the non-dual substratum of the world, then it will purify our mind and lead us directly to
moksha.

A person who performs actions in this way will find himself ever rejoicing in bliss. Though
sadhanas like dhyaana etc. might be required in order to be able to perform actions in this

way, eventually we will be able to rejoice in bliss irrespective of whether we perform
sadhanas or not.

What matters ultimately is whether we are remembering the non-dual reality of Lord in our
mind. If we are, then eventually we will be lead to eternal bliss here and now itself.

Unlike all other sciences that only lead to certain fruits of the world, Vedanta takes us to the
pinnacle of the world itself it takes us to the substratum of the world, that by knowing
which everything becomes known. There is nothing wrong to say that Vedanta is the only
system that will put an end to sorrows once and for all and will make us ever rejoice in bliss
here and now itself. Though worldly sciences might beautify life in the world, they will not
lead to eternal bliss. The temporary happiness that we get from the world will vanish very
soon and therefore they will lead to sorrow alone. Wise people therefore will not take resort
to worldly pleasures this doesnt mean that we shouldnt eat or enjoy pleasures but just
that we should remember their nature of leading us to sorrow eventually; it is when we
think that sensual pleasures will lead to eternal bliss that we will be affected when we
experience sorrow. When we know that they will eventually lead to sorrow, we will not be
affected by them at all.

Vedanta is the one and only way to eternal bliss. Many argue that karma is the way to
eternal bliss, bhakti is the way etc. As we have proven karma cannot lead to moksha at all
but it can just purify the mind and knowledge or Vedanta alone will lead us to moksha.
Bhakti isnt different from jnaana the Lord says that the greatest of all bhaktas is the
jnaani who sees the entire world as filled with the Lord. The Lord says that such a bhakta is
one with the Lord. Therefore it is futile to fight over whether bhakti is great or jnaana is
great both are one alone and focus on the non-dual reality of Brahman or Lord alone.

There is absolutely no doubt that Vedanta is the one and only way to eternal bliss.
Remembering this we should strive to learn and implement Vedanta in our day-to-day lives.

Many think that Vedanta is very tough to learn and implement really speaking, Vedanta is
the easiest system to learn (compared with all the sciences that people of todays world
learn). And implementation of Vedanta is much simpler because it just requires us to
remember in our mind at all times that the non-dual reality of Brahman or Lord alone exists
here.

Many also fear that Vedanta will take them away from worldly life. This is also wrong.
Vedanta isnt against worldly life at all Vedanta doesnt change the world or worldly life at
all. It just changes our mental perspective alone. Instead of seeing the entire world as filled
with duality or difference, we will see it as pervaded by the non-dual reality of Brahman.
Thus nothing absolutely changes with respect to the external world.

Vedantins have been known to have lead a worldly life masters like Prof. Balakrishnan
Nair, Nochur Venkatraman and many others are not sanyaasins and they lead normal life
like any of us. The only difference is that their mind is filled with knowledge whereas our
mind is not. Therefore irrespective of whatever happens in the world they ever rejoice in
bliss whereas we constantly get affected and will thereby experience only sorrow.

It is the purpose of this magazine to bring out the beauty of Vedanta in very clear terms.
This is only possible through explaining the deeper concepts of Vedanta. Though music
appeals to our mind we will really enjoy music only when we learn its deeper concepts.
Similarly only when we learn Vedanta deeply we will be able to relish it. Then through
learning and implementation of Vedanta we will be able to ever rejoice in bliss.

What can be more beautiful or sweet than Vedanta which talks about blissful Brahman (that
which alone is real)? There is nothing that is more beautiful or sweeter than Vedanta and
that is what is being proven through this magazine. If Vedanta is learned and implemented
after having gained passion for it, by at least few people then the purpose of this magazine
is served. Then our life itself will be fulfilled through implementation of Vedanta in our day-
to-day life.

May we all strive to live in the world while internally remembering in the mind at all times
that the non-dual reality of Brahman alone exists here so that all sorrows will end and we
will be able to ever rejoice in bliss here and now itself.

AUM NAMAH SHIVAYA
Oct 24
th


Anukramaanika

Vedanta Madhuryam .................................................................................................................................... 1
Dhyaana Siddhi ............................................................................................................................................. 9
Upanishad Vicharah .................................................................................................................................... 32
Upaadhi Dhyotanam ................................................................................................................................... 48
Panchasutram ............................................................................................................................................. 57
Vedanta Mata Sankshepah ......................................................................................................................... 62
Dhyaana Nirupanam ................................................................................................................................... 66
Anukramaanika Nirdesham ........................................................................................................................ 70


Dhyaana Siddhi

The ultimate goal of life
Generally each and every person in the world is progressing towards one or the other goal
in life. If there is any person who is living his life without having any goal at all in life, then
such a person is definitely a fool who isnt utilizing the precious human birth that has been
given to him. Such a person is definitely in par with an animal which lives its life by eating,
drinking, mating and sleeping. Life without purpose is like driving a car without any
destination to reach such driving though might appear as if useful is useless (as it will not
take the person anywhere at all).

A wise person therefore will have a goal well set in his mind and he will constantly strive
towards achieving this goal in life. But the goal differs from person to person. A scientist has
a different goal from a sportsman; a family man has a different goal than a sanyaasi. Thus
we find that each and every person in the world has different goals that they strive to
achieve in life.

Todays HR people therefore say that there are two goals for any person in the world one
is the short-term goal and the other is the long-term goal. Short-term goal as the name
suggests exists for a short duration or period of time alone. The short-term goal of a
student is to clear his exams and score good marks. But after studies, the goal will shift to
getting a job; then it would shift to getting married since it exists for a short period of
time therefore it constantly changes (or has to be changed constantly). But unlike the
short-term goal, the long-term goal is that which is common or unchanging for a person.
This long-term goal differs from person to person somebody might have the long-term
goal to become a millionaire; yet another person might want to become a musician; yet
another person might want to start a company. Though it differs from person to person, it is
the same always for a person. One who has the long-term goal of starting a company would
always cherish this goal in his mind and therefore he would strive to achieve this goal.
Though he fulfills short-term goals, his focus is constantly on this long-term goal.

There are many people who claim that life is to be just enjoyed there is nothing wrong in
enjoyment in life but then we are no different than animals if we dont have a predefined or
well set goal that we have to achieve. Daily killing time by doing something or the other will
not take us anywhere down the line in 5-10 years. It cannot be argued that a jnaani should

ever remain in the present because we are not jnaanis and even if we are jnaanis, jnaanis
would always plan for the future (they will also have goals set in the world for them the
difference between them and others is that they are unaffected irrespective of whether the
goal is met or not whereas we get affected based on whether the goal is met or not.

The HR perspective that every person has a different goal in life isnt correct because when
we analyze any long-term goal we will find that it eventually leads to just one ultimate goal
of life (and this goal doesnt change from person to person instead it is ever the same
alone). For example the long-term goal of a person is to start a company. Why does he
want to start a company? So that he will fulfill his long-cherished dream. What does he get
if his long-cherished dream is fulfilled? He will be able to be happy or blissful. Thus though
the long-term goal appeared to be starting of a company, it is really happiness or blissful
existence that is being sought out. Any and all goals that we have in life or find in life are all
directed towards this happiness or bliss alone.

Currently in the world we experience only sorrow every minute. The goal of each and every
person is two-fold one is complete cessation of sorrow and two is ever rejoicing in bliss. It
is seeking these two that a person is living and performing actions in the world. It is this
ultimate goal of life that is termed in Vedanta as moksha (or liberation from all bondages).
Until this ultimate goal of life of moksha is fulfilled (or achieved) a person will find as if
something is lacking in life. Though everything will be there for him in the world, still he will
find as if something is missing. He will not be able to find out as to what is missing but he
will definitely feel himself that something is lacking. Satisfaction or contentment or peace
will be there as long as he is not striving towards this goal and hasnt achieved this goal.

The first step towards any goal is finding out the goal (or defining the goal). Until a person
defines the ultimate goal of life as moksha, there will not be any scope for attaining moksha
though temporary happiness would be achieved in the world, there wouldnt be any
eternal or peace or satisfaction.

It is through the goal of moksha that a person finds himself or his life to be fulfilled. Until
then he will find a voidness in life. And since at the time of birth he will be dissatisfied or
discontent therefore he will have to take birth again in the world in order to fulfill the
ultimate desire or goal of moksha. The cycle of birth and death is something that goes on
and on without any end. It goes on until the goal of moksha is achieved. Therefore wise

people will strive to achieve the goal of moksha soon itself so that the cycle of birth and
death which leads to sorrow ends and life itself is fulfilled.

World temporary and sorrowful
Often when the topic of Vedanta or moksha or knowledge comes into picture, people ask as
to what is the necessity for this; the question also pops-up as to isnt there any other way
to attain eternal bliss in life.

Vedanta isnt just a blind-belief system; it is based on logic and experience of all individuals.
Any person who wants to test out Vedanta can apply logic or experience to the concepts
preached in Vedanta. It is the personal belief that any logic or experience will beyond doubt
prove Vedanta to be true.

After thorough analysis of the world, the seers of the past through Vedanta clearly say that
the world that we currently experience is temporary in nature. This temporary nature of the
world is experienced by us at all times. We do see everything including our very body to be
changing at all times. Nothing, absolutely nothing that is part of the world is changeless
hence the statement that change is the only constant or unchanging thing in the entire
world.

Though we all are seeking complete cessation of sorrow and ever rejoicing in bliss, we think
often that this is possible through the world or experiences of the world. This is the first
wrong notion that has to be removed in the spiritual path. As long as we depend on the
world we will find that our dependency is let down again and again. After struggling for
years in the world, we will anyway come to the conclusion that the world is temporary (and
therefore doesnt have any real happiness in it). Therefore wise people will initially itself
assert the world to be temporary and sorrowful. This assertion also will be constantly put to
test though once a person might assert that the world is sorrowful, again when the world
or worldly situations are conducive he will start depending on the world again. Such
dependencies again on the world will make us not seek the ultimate goal of life as moksha.
Therefore the strong conviction that the world is temporary and sorrowful is essential for a
sadhaka who is striving to achieve the ultimate goal of life as moksha.

It is through repetitive analysis or reflection in the mind that a sadhaka will be able to gain
the strong conviction about the worlds sorrowful nature. It might take years or even births

but until it is gained, spiritual path will not commence. Those who strive in the spiritual path
without conviction about the sorrowful nature of the world will find themselves not achieving
anything in the spiritual path they will also find that people in the world are happier than
them and therefore they will think the spiritual path to be futile or waste eventually. As
AMMA says there is no use of filling a pot which has holes or leaks in it; similarly there is no
point of being in the spiritual path unless we are convinced about the temporary-sorrowful
nature of the world.

Moksha through knowledge alone
Always people think that there are different ways to attain the goal of moksha. This is
further strengthened by the different yogas dealt in Gita, the different yogas explained by
Swami Vivekananda etc. But these are all contrary to the scriptures (and Gita also follows
the scriptures alone Swamijis words also are misunderstood and therefore people think
that there are different ways to the goal of moksha).

In order to find out as to what is the way to moksha, we need to understand as to what is
the cause or reason for our current state of sorrow. In a day we experience the three states
of waking, dream and dreamless deep sleep. In the waking and dream state we experience
sorrow alone (as duality is present) but in the dreamless deep sleep there is no duality at all
and therefore we rejoice in bliss. This experience of bliss isnt like an objective experience
but experience of ourselves (as nothing other than I is there in the deep sleep state). After
waking up we proclaim that I slept peacefully and as a result of this peaceful or blissful
sleep, we remain silent for a period of time (wanting to be in that state of bliss for some
more time before indulging in worldly activities again). That this state isnt the state of
moksha is known through the ignorance that is present in that state this ignorance veils
experience of the bliss during that time (only after waking up we recollect our bliss). And
this ignorance which is there in the deep sleep state though doesnt affect the bliss in that
state becomes gross in the waking state or in other words, the duality that we perceive in
the waking state merges unto its cause of ignorance in the deep sleep state and it
afterwards springs up as the duality again after waking up. But moksha is something which
is eternal it isnt bliss for a period of time or in a state, it is eternal. The purpose of deep
sleep is to make us realize that bliss is our very nature and experienced in the deep sleep
state but after waking up it vanishes due to duality being portrayed over the non-dual Self
or Brahman. Deep sleep thus is a proof that non-dual bliss or the state of moksha is
definitely possible for a person in the world.

It is ignorance that makes us not experience our very nature of bliss in the waking and the
dream state because it becomes converted into duality that we perceive. Bliss or moksha as
we experience in the deep sleep state isnt something external to us and that has to be
achieved separately. But it is our very natural state that appears to be veiled as a result of
ignorance this is similar to clouds seemingly veiling the Sun; though no actual veiling of
Sun is possible, when clouds are there the Sun appears to be veiled. Similarly the blissful
Self or moksha is always there but appears to be veiled as a result of ignorance and it has
to be removed in order to achieve or attain moksha.

Ignorance is like darkness which doesnt really exist but appears to be existing. Darkness
can be removed through only one way of light (when we bring in light, darkness
automatically vanishes). Similarly ignorance can only be removed through knowledge.
Therefore knowledge is the one and only way to attain moksha (as moksha is removal of
ignorance and thereby experiencing our very nature of ever-blissful Self).

This knowledge also isnt worldly or objective knowledge but subjective knowledge of ones
own nature of Self. Since the entire world is focused on the world therefore the entire world
cannot give us knowledge of the Self. Knowledge of the Self is found only in the scriptures
which are mirrors in which we see our very nature of Self.

The ever changing or illusory world is just an illusion of names and forms in the Self. Even
as the illusion of water cannot lead to knowledge of desert which is beyond it and its
substratum, similarly the world cannot provide us knowledge of the Self knowledge of the
Self therefore is only attained through the scriptures (and not through any other means).

This is mentioned clearly by Veda Vyaasa in the Brahma Sutras through the sutra
shaastrayonitvaat this means that the proof or means of knowledge of Brahman or Self
(that knowing which one will attain moksha) is the scriptures alone (as they alone point
towards oneself, are without authorship and are revealed to rishis during their times of
intense meditation or contemplation). Though a Guru is essential in order to learn the
scriptures, the Guru and his words also point to the scriptures which alone therefore are the
ultimate source of knowledge of Brahman or Self. A true or right Guru will make us learn
the scriptures (through teaching us as to how to understand or interpret the scriptures).
Through such a Gurus guidance we will gain knowledge of the scriptures and through

implementation of the scriptures in our day-to-day life we will thereby attain the goal of
moksha.

Though it is often said that we should or will attain the goal of moksha, it is only from the
perspective of an ignorant person really speaking, ignorance alone is removed and our
very nature of ever-liberated Self is realized. Therefore there is no attaining of moksha but
only realization of our very state of moksha. But since we always think about attaining or
achieving something, therefore it isnt wrong to say that moksha is attained (or should be
attained by a sadhaka). Perspectives change the way words are used to explain things as
long as we understand that the ultimate goal of life is realization of our very nature of
blissful Brahman (that Brahman which is the very substratum of the illusory world and
which is the Consciousness that pulsates inside as I-exist, I-exist at all times) there is
nothing wrong in using different words to explain concepts of Vedanta.

An ardent sadhaka will always remember the essence of scriptures as Brahman alone is
real, the world is just an illusion in Brahman and Brahman is the jeeva or the Self that
pulsates inside as I-exist, I-exist at all times and is not different from the Self in other
words, whatever exists is Brahman and Brahman alone. Even as one dreamer appears as
many in the dream world, similarly it is one Brahman that appears as the entire world of
names and forms. Vedanta also uses the analogy of gold ornaments to illustrate this even
as various ornaments of gold are mere names and forms in gold, similarly this entire world
is just an illusion of names and forms in the non-dual reality of Brahman.

Remembering at all times in our mind that one Brahman alone exists is implementation of
knowledge and it is the direct way to moksha (eventually this remembrance will take us to
the goal of moksha).

A sadhaka who remembers this simple and direct truth at all times will eventually attain
moksha (all sorrows will instantly end for him). The more and more he implements this
remembrance of Brahman at all times in the mind, the lesser and lesser sorrows and
problems will be; bliss will pervade his life more and more.

The argument that we may forget to remember Brahman after a while is answered
beautifully by Sureshwaracharya in Naishkarmya Siddhi. He says that even as there is an
addiction for worldly pleasures, scriptures or knowledge has its addiction. If the power of

the illusory world is strong, then what to talk about the power of real Brahman? When even
illusory worldly pleasures lead to addiction, the addiction of eternal bliss of Brahman will be
very strong that we will not be able to avoid it.

Once a person visited Ramana Maharshi in the evening at 4 pm. He sat for a while and then
left he didnt seem impressed by the situation or environment there (as well as the
response of Ramana Maharshi). Somebody made this particular remark but Maharshi just
smiled and said he would return again. The next day, the same person came at exactly 4
pm. When somebody asked him as to whether he is benefitted by sitting there or does he
understand what Maharshi says, the reply was that there is no benefit at all and he doesnt
understand even a word that Maharshi says. The question was put to him as to then why he
is coming daily to Maharshi the reply was that he couldnt control himself, something is
pulling him to Maharshi daily and that at that particular time, he cant help but come and sit
in front of Maharshi.

This is the power of realized masters and of the Self that it provides us with eternal bliss
(that which we have been seeking at all times) that we will be pulled again and again
towards the Self. There are many people like the above mentioned person who attend
satsangas and all regularly though they arent really benefitted by the satsangas the
reason is that they get bliss just listening to satsangas and therefore they cannot stay away
from it.

If the power of the Self is very strong and addictive in nature, then why dont majority of
people get attracted to it?
The reason is because majority of people are not really able to apprehend it. Non-
apprehension of knowledge will lead to no real fruit of knowledge being experienced.
Though there will be temporary happiness experienced as a result of knowledge, it will not
lead to eternal bliss (that which stays forever). Therefore majority of people arent attracted
to it. If there is a class on nuclear physics, we will only be attracted to it if we are able to
understand it well. If we cant understand or apprehend even a little bit, then we will not be
attracted to it and eventually we will drop off from the class. Similarly majority of people
arent equipped to apprehend knowledge as a result, irrespective of whether they gain
knowledge (by one or the other means) or not, they arent attracted to knowledge (and
therefore will strive to stay away from knowledge as much as possible).


Even as there is a pre-requisite to any job and even any education (like in order to get a
degree we need to have completed the 10
th
and the 12
th
standards), there are pre-
requisites for knowledge as well. Without these pre-requisites being set, knowledge will not
be fruitful.

The direct pre-requisites or eligibility for knowledge consists of the four jnaana sadhanas of
viveka or discrimination between real and unreal, vairagya or dispassion towards the world
and passion towards Brahman, shamaadi shatka sampatti (the six-fold qualities of the mind
namely calmness, control of senses, withdrawal of sense, forbearance, faith and tranquility)
and mumukshutvam or burning desire for liberation.

But even to implement or try to implement these direct sadhanas for knowledge, one needs
two other pre-requisites without these, whatever knowledge we gain will be without much
use. Knowledge gained without the pre-requisites is like a house built without foundation
though the house might survive for some period of time, eventually it will pave way
(collapse). Many people in the world gain knowledge and follow the scriptural path (or the
spiritual path) but after a long period of time they get dejected with life and they start
asking questions as to what is the purpose of the spiritual path, if in the world at least
worldly pleasures can be enjoyed but in the spiritual path there is no enjoyment of worldly
pleasures and there is no progress in the spiritual path as well. Such people should revisit
these two pre-requisites which if absent would make knowledge useless and just like a
person holding a degree-certificate in his hand (though he has a degree, he is totally
incapable of doing any action and therefore the degree certificate is waste or not of any
purpose to him).

The two pre-requisites are that of purity of mind and concentration of mind.

Purity of mind
Mind is a bundle of thoughts and it is a drunken monkey that hops from one thought to
another. Thoughts are that of the external world (objects and people of the world). Since
the world consists of infinite possibilities, the mind also has infinite things to think about and
it constantly dwells upon these infinite possibilities. It is only when we try to check the mind
that we will find as to what all impurities are there inside it. A little reflection into our own
mind will make us get dejected with ourselves (as to the extent of thoughts that come and
go in the mind). We can definitely lie to others in the world about having a pure mind but

we definitely cannot fool ourselves. Mind if not controlled will be filled with thoughts of the
world at all times thoughts will keep changing but there will be innumerous thoughts in
the mind at all times.

Even as a room that is filled with objects isnt capable of being inhabited, similarly a mind
that is full of thoughts isnt capable of concentrating on anything at all. Concentration
requires dedication of the mind which is not possible because already the mind is focused on
hundred different things. Such focus on hundred things is like a tank in which water is
coming out from ten different holes there will not be any pressure in the water coming out
and water cannot be properly collected for use as well. Therefore it has to be ensured that
concentration of the water coming out is made through just one hole or tap then there will
be pressure in the water and water can be collected for some useful purpose.

Similarly mind unless concentrated will just be running hither and thither. This is like a
person who goes to office but never sits in one place; instead he constantly runs from one
place to another. What work can he really do? Since he doesnt sit anywhere for more than
a second, therefore there is no use at all for him. Even a peon will be staying at a particular
place for more than a minute (in order to do something useful) but the person who always
keeps running around will not be able to give any real or beneficial output to the world.

Though we find lot of people running here and there in AMMAs ashram, still AMMA makes
all of them sit for at least few moments during satsanga or bhajans or dhyana this is to
ensure that they are sitting in one place and being of use rather than just running hither
and thither. We all know that the Lord sits in just one place and does everything rather than
running here and there.

When we are able to concentrate the mind on to one particular object, we will be able to
achieve pinnacles of life in that particular field. Great achievers of the world like Sachin
Tendulkar, Einstien and many others have been focused or concentrated on one particular
area and therefore they have been able to achieve the peak that rarely people are able to
achieve.

But for the mind to concentrate on one or the other object, it needs to first be cleansed or
purified or its distractions. Distractions are the impurities that have to be purified to get a

pure mind. Like a room which is free of objects can be inhabited by anybody similarly a pure
mind can be filled with objects of will whenever required.

Purity of mind achieved through nishkaama karma
In order to achieve purity of mind we need to perform selfless actions. All actions have to be
performed in a selfless way or attitude. When we generally perform actions, we perform it
for some selfish purpose. Such action will leave a taint in the mind. Therefore the mind gets
impure with the impression of the action. When performed again and again it leaves a
lasting impression, termed as vasana, which lasts for many births as well. But when actions
are performed without any desires for their actions, then it doesnt leave any taint
whatsoever. Such action since is targeted for the entire world makes the mind pure (and
broad as well).

Normal actions are for I and mine (my people). But when actions are performed for the
entire world, for the benefit of those who are suffering in the world then it leads to
purification of the mind. In other words, purification is removal of the notion of I and mine.
In the world we are at all times except when treading the spiritual path are filled with the
notion of I and mine. Instead of perceiving the entire external world, we create a micro
world of the external world in our mind. It is this world that we are concerned about and
nothing else at all. Since this is our world we also might indulge in adharmic activities in
order for this world to be sustained properly. Therefore we see people doing very bad deeds
in order to please their near and dear ones. They not only let themselves down but let
others as well down (because we are role models for somebody or the other in the world).

For a sadhaka, the ultimate goal of life of moksha is what really matters and focus should
always be on this goal of moksha alone. But since an impure mind is focused on I and mine,
therefore there is no scope at all for moksha. Even when such people start in the spiritual
path they will be worrying about how to get moksha for their near and dear ones (instead of
themselves realizing). Any and every activity will be directly or indirectly related to their
micro world. This impurity therefore will not let them progress in the spiritual path where
there is no scope for I and mine, instead there is only scope for the Self that is the very
essence of the entire world (the cause-substratum of the entire world of names and forms).

Therefore sadhakas should strive to perform each and every action with the attitude of
selflessness. This is very easily possible when we perform all actions as an offering unto the

Lord. With this attitude we will not be worried about the action or the fruit but all attention
will be towards pooja or offering unto the Lord.

With respect to actions we get affected by either the action or the fruit of the action. In this
case, there is no attachment to the action because it is performed as an offering unto the
Lord. And there is no getting affected by the result of action as all results of pooja are
prasada or blessing of the Lord. Blessing of the Lord cannot be categorized as good or bad
it is ever blissful alone. Put in AMMAs words, when we perform actions as an offering unto
Ishwara then we will consider all the fruits as Ishwaras alone; if something good happens,
then it is Ishwaras grace and if something bad happens, then it is Ishwaras will at all
times, it is Ishwaras alone and therefore blissful.

Eventually through nishkaama karma we will attain purity of mind and thereby we will
become eligible to gain concentration of the mind. Concentration of the mind is primarily
achieved through dhyaana or meditation.

Dhyaana requires purity of mind
Without purity of mind there is no point in trying to do dhyaana because there will be no
concentration whatsoever. A person who is so much focused on I and mine or has so many
thoughts in his mind will find that his mind runs hither and thither when we tries to sit for
meditation. Even a moment of concentration is not possible for him. Though he might try to
control or calm the mind, it is impossible. So therefore very soon he will open his eyes and
come out of dhyaana (as it serves no real purpose at all the mind for such people is better
with eyes open and grasping the world than closing eyes and grasping much more than the
world). But saying that I am not able to meditate at all one shouldnt stop practicing
meditation. Instead one should strive to gain purity of mind and along with it practice
meditation to ensure that eventually meditation is possible.

AMMA says that meditation is valuable like gold unlike currencies which may vanish after
a period of time, gold has value at all times (its value can be said to be eternal). Whatever
dhyaana we do in this life, we will be benefitted by it either in this birth or in future births.

But before dhyaana or before making dhyaana really effective we should ensure that we are
doing selfless actions so that our mind gets purified and becomes eligible for dhyaana.


Dhyaana pre-requisites
We have already seen that before dhyaana is performed we should strive to perform
nishkaama karma to ensure that our mind isnt filled with lot of thoughts (so that it is only
filled with less thoughts that can be easily removed and focus on thought can be achieved
through dhyaana).

Dhyaana is one of the eight angas of the yoga darshana in order to achieve the goal of
samaadhi. Samaadhi or absorption is nothing but when dhyaana becomes complete or
perfect. But before performing dhyaana we have to go through six other steps which can be
said to be pre-requisites for dhyaana. It is a fact that without these six being implemented
in life we will find that dhyaana is almost impossible (though we may sit for dhyaana for an
hour, still there wouldnt be even one moment of dhyaana achieved).

Of the six steps, the first two are general practices that are to be followed by everybody in
their day-to-day life. These are yamas and niyamas or dont-s and do-s.

Before getting into dhyaana, one should first establish a posture. A posture is essential in
order to fix the body in a particular place. Most of the time we are focused on the body and
since the body is constantly moving with respect to its parts therefore our mind will focus
only on the body. Therefore before concentrating the mind, concentration has to be lifted
away from the body. For this, the body has to be made stable. This is achieved through
posture or aasana. Patanjali says that aasana is sthiram and sukham. Sthiram means that it
is stable and sukham means it is comfortable. Any posture in which one is able to sit
comfortable without any movement for atleast some period of time is the right posture to be
followed (the least period of time is atleast 30 min though with practice it should be
extended to at least 2 hours).

Once posture is set, then the next step is to control the breath. When we observe the times
our mind is agitated or with too much fluctuations we will find that the breath also comes in
gasps. It is similar to having run a few metres when the breath will come in gasps. When we
are angry we can easily see that our breath comes in gasps. Therefore it is very clear that
when the mind is agitated, breath also is not normal. The corollary also works this means
if we control our breath then control of mind also will happen easily. But it isnt exactly
breath that is related to the mind but the prana or vital force that is related to the mind.
The mind thinks or plans we can say and the prana or vital forces are those which execute it

into action. Therefore there is a very close link between both. In order to control the mind,
prana has to be controlled. This exercise is called pranayama or control of the prana. The
simplest prana is related to breathing and hence control of breathing is control of prana.
And therefore control of breathing is indirectly related to control of the mind (control here
means just calming of the mind or controlling the mind temporarily, not permanently which
is only possible through dhyaana or meditation).

Control of breath isnt without its risks as if we control breath and breath gets stuck up in
the sushumna naadi or somewhere else, then even death can ensue. Therefore we should
learn pranayama only under the guidance of reputed master (who has practiced and knows
in and out the techniques of pranayama). But if we arent able to find a proper master, it
doesnt mean that we cannot do pranayama at all. We can do pranayama through simple
control of breath. Long breaths being taken for inhalation and exhalation itself is the
simplest pranayama and this will very quickly calm our breath and the mind. Thats why the
best way to get rid of the exhaustion of having run few metres is to breath heavily (this
means long inhalations and long exhalations).

The way to do such simple pranayama is to sit in a posture with our eyes closed and body
relaxed; and then we should focus on our breath. Breath should first be taken heavily in
order to calm the mind. Then it should be made natural (natural breath isnt very slow or
very fast).

Once the mind has been calmed down, then care should be taken that it doesnt again run
behind sense objects. Therefore the next step is pratyahara or withdrawal of sense organs
from their fields of action. This means that our sense organs shouldnt be active when
they are active, they constantly seek objects of the world. When they arent active then the
mind will calm down (else when they are active, the mind is behind them to grasp objects
and react to them in one or the other way).

After pratyahara the mind has to be fixed on some object internally. This is called dharana
or concentration. When concentration reaches its peak, then it results in dhyaana where the
mind is focused completely on that object alone and there is no other thought that comes to
the mind (but the mind is filled with one thought about the object alone).


Dhyaana defined
Patanjali defines Dhyaana as tatra pratyaya ekataanataa dhyaanam there (in the object
of concentration), thoughts of the mind or cognition becoming one pointed is called dhyaana
or meditation). It just means that one thought alone pervades the mind during the period
of the dhyaana. While trying to meditate, other thoughts will come into the mind. But
eventually through practice, other thoughts will vanish and thereby only the thought of the
object of concentration will be there it is this time that dhyaana has happened and it will
eventually lead to Samaadhi or absorption in the object.

Though dhyaana can be on any object, for a sadhaka the object has to be the non-dual
reality of Brahman as pervading the entire world (as its substratum) and as our very nature
of Consciousness that pulsates inside as I-exist, I-exist at all times. We can call such
dhyaana as jnaana dhyaana or meditation on knowledge (of the non-dual reality of
Brahman alone existing here). Dhyaana on other objects of the world will lead to one or
other siddhis being attained but since siddhis are of the world, they are also temporary and
will lead only to sorrow; therefore a wise sadhaka or a wise person should practice dhyaana
not on the world or worldly objects but on the non-dual reality of Brahman alone. As we
have seen before, it is only knowledge of Brahman that will take us beyond all sorrows and
make us ever rejoice in bliss at all times.

Sometimes it can be tough to meditate on the non-dual reality of Brahman, therefore at
such times (mainly initially when trying to practice dhyaana) a sadhaka should practice it on
ishta devataa or guru. Such meditation on forms is easily possible unlike formless all-
pervasive Brahman. Through meditation on a form, we will gain concentration of the mind
(the mind will be able to concentrate at will) and thereby eventually the mind will be able to
concentrate on any object. Then the mind should be made to concentrate on the non-dual
reality of Brahman as pervading the entire world names and forms. Such dhyaana when
becomes natural will lead to eternal bliss or moksha very soon itself.

Dhyaana different techniques
In todays world there are different techniques in order to practice dhyaana. Each and every
ashram comes up with a new technique for dhyaana. There is nothing wrong in this. There
are infinite people in the world and their likes differ a lot. The mind can only concentrate on
that which it likes if it is forced to concentrate on something it doesnt like, it will not
happen and only headaches or anger etc. will result. Therefore we should always choose an

object and a technique of dhyaana that appeal to our mind. Since there are innumerous
techniques therefore it is easily possible for us to choose one or the other.

The key to achieving the peak of dhyaana is practicing constantly. There shouldnt be any
break in practice. Lets say we do dhyaana for five days and then we dont do for two days
then there is a break in practice and this isnt good for the mind. Therefore a sadhaka
should ensure that constant practice is there with respect to dhyaana. And it also shouldnt
be that a sadhaka does dhyaana for just 30 minutes since the past 5 years with time, the
time for dhyaana should also be slowly increased. There is no limit whatsoever for dhyaana
except that our mind shouldnt crack (or get broken as a result of extensive dhyaana). We
know our mind well or we can approach a realized master for guidance as to how dhyaana
to do; but as a simple rule we should slowly increase the time of dhyaana that we are doing
daily. This along with practice is the key to achieving complete meditation on any object of
will.

As mentioned, dhyaana or meditation should be achieved on any means and object that the
mind likes. This is the only way the mind can be made to focus away from the external
world to the object of focus. The mind is like a child. It constantly runs hither and thither. It
will not come when called up. If we try to force it into something, then it will start crying
and create a tantrum. Therefore care should be taken in order to bring the mind into
control. The way to control a child applies to controlling the mind as well. The child should
be controlled slowly through giving what it needs and through that, fulfilling whatever we
need. For example at night when the mother calls the child for eating food, the child will not
come; instead it will be running here and there as it is in playing mood. The mother has put
cartoons or show stars then the child will come near. And through this distraction the
mother can feed the child in parallel. The child will eat without any hesitation as its focus is
on what it likes. Similarly the mind has to focus on what it likes and in parallel concentration
will ensue eventually. Many people forget this nature of the mind and as to how to control
it; therefore though they sit hours and hours for meditation, nothing really happens. Only
they either get headache or get fed up; and if somebody asks them as to why they are
doing dhyaana, then there will be no real answer such questions from others will reduce
the little faith they themselves have on dhyaana.


A sadhaka therefore should before practicing anything understand the purpose of it so that
it can be answered to oneself and others as well. Through faith alone, full result of any
action can be achieved very quickly.

The simple type of meditation is chanting ones mantra in the mind while counting as well in
the mind. If we are to chant any mantra for 1008 times in our mind then it will take
approximately 20 minutes; if we miss out on the count then we will have to restart again.
This ensures that focus is on the mantra and the counter that is enabled with the mantra.
Though initially the mind will be running here and there; and often count will be missed,
eventually through practice one will be able to remain focused. This kind of dhyaana is very
simple and can be implemented by any person. If there isnt a specific mantra that we have
got from a Sadguru then we can chant any normal mantra like AUM NAMAH SHIVAYA, AUM
NAMO NARAYANAYA etc. These are mantras that themselves are powerful and when we
chant it more and more in our mind, then it will help us in achieving concentration of the
mind.

Though initially practices like japa or chanting loudly is required to focus the mind away
from the external world, Ramana Maharshi says that it is better to chant lowly or internally
in the mind. In such case, the mind is put to test and if the mind succeeds in the test
(eventually it will succeed) then the result will be full concentration on anything the person
chooses. And if he chooses moksha then it will also be easily available.

Another way of dhyaana is that on ones ishta devataa. There are 33 crore devatas in
sanaatana dharma. Many argue as to why so many devataas the answer is why do we
need so many names for one entity of water? It depends from place to place and from
person to person. Similar is the case with devataas. All devataas are the non-dual reality of
Brahman alone but just with a name and form. Any purana of any deity we take, we will
find that the deity is equated to the non-dual reality of Brahman which is the cause-
substratum of the entire world that we are perceiving constantly. Therefore really speaking
there arent many devatas but just one Brahman which appears as many devataas. Such
devatas are required in order to appeal to the mind of sadhakas of the world. Not everybody
is same and depending on our nature, we will choose our ishta devataa as well. A person
who is renunciate or such kind of tendency is there in the mind will choose Siva; a person
who loves ornaments or adorning will choose Krishna. Similarly depending on what our mind

likes, we can choose an ishta devataa. Since the devataa is liked by us therefore we will
easily achieve focus on the devataa (without much effort itself).

After having chosen a devataa, we should in dhyaana imagine that the devataa is sitting or
standing in front of us. We should imagine from head to toe and toe to head. The more
details we remember, the more concentrated the mind will be (but we need not be sad that
we arent able to achieve concentration eventually through practice we will be able to
achieve concentration). We can also indulge in activities like dressing up the devataa,
showing arati, feeding the devataa, telling all our worries to the devataa any and every
imagination is good in this dhyaana. The more we open up to the devataa the more relieved
we will feel and the more concentrated the mind will be as well. And whom to tell everything
other than the devataa who is the cause-substratum of the entire world? We generally have
close friends with whom we share almost everything but we are reluctant to share
everything with our Guru or devataa this shouldnt be the same. It is the Guru or devataa
who alone is all-knowing and all-powerful; therefore only they can help us or protect us
from all sorrows of the ocean of samsaara.

The more and more imagination we bring into this rupa dhyaana we will find ourselves
getting more and more concentrated. A concentrated mind will not have much fluctuations
and therefore will be happy or blissful or calm most of the time.

Though there are innumerous other types of dhyaana available, we will not end up with
discussions on all of those. What is essential or important for a sadhaka is to remember to
attain concentration of the mind through any of the acceptable techniques. Acceptable here
means that which appeals to our mind (it doesnt mean what is acceptable to society as a
whole though the entire world might be running behind engineering we might go for
commerce as our mind likes it and we will definitely achieve success in this field).

Dhyaana its effects
It is important to analyze the result of effects of anything; because unless we analyze the
results we will not know whether we are doing things the right way or the wrong way. If
dhyaana is done the right way, then it will lead to a very focused or concentrated mind.
Such mind when discussing or jotting down ideas will be very clear and concise; there will
not be a distractions or deviations. This is unlike a person who would say one thing one
minute and another thing the very next minute. A person who is practicing dhyaana himself

will find that the mind is concentrated. Though there might be slight confusions or doubts in
the mind arising from time to time, most of the times he will be focused on the job or task
at hand.

Ultimately such a person will find his mind to be calm, blissful and peaceful at all times.
Bliss of the Self will be experienced more and more by one who is doing dhyaana. This bliss
will be eternal bliss if the object of dhyaana is the non-dual reality of Brahman. Then there
will also be contentment, satisfaction and a calmness that is there at all times (rather than
vanishing after dhyaana is done).

The calmness as a result of true dhyaana which is on the object of Brahman will always be
there surrounding the person. And this can or will be felt by others as well. Therefore we
find that sometimes the only sign of us progressing in the spiritual path is obstruction from
many people around us. If we are progressing spiritually then others cannot accept it (as
they think that spiritual people will stray away from the world or will not perform worldly
activities) and therefore there will objections from all places (family, friends and relatives).
It is wrong to think that spirituality is against the world. Spirituality only gives us the right
perspective to the world (which is temporary and sorrowful). Therefore true spiritual people
alone will be really able to make changes in the world or in other words, they alone will be
successful and blissful at all times irrespective of whatever happens in the world. They need
not renounce the world for dhyaana or spirituality but they can still live in the world while
ever abiding as the Self internally (in their mind). But for this to happen when one is ever
abiding in Brahman internally dhyaana has to become Vedantic dhyaana or
nidhidhyasana.

Vedantic dhyaana - nidhidhyasana
Dhyaana has its limitations we cannot do it in any posture; we cannot do it in any place or
time. Though we can try maximum to do dhyaana by sitting in a place and for a particular
period of time, we cannot do it forever. Therefore dhyaana has to be converted into
vedantic dhyaana which is nidhidhyasana. This is contemplation contemplation means just
contemplating on the non-dual reality of Brahman at all times in our mind. There are no
rules for this it can be done anywhere, anytime and anyway one likes. The only
requirement is to contemplate on Brahman in our mind (remember Brahman as the non-
dual reality behind the world in our mind).


Without having practiced dhyaana it is tough to implement nidhidhyasana though we may
try, it will not be that successful. Dhyaana takes us away from the world and therefore focus
of the mind is easily possible. But when the mind starts focusing on the world again, it will
be tough to remain focused internally on Brahman. If a person directly starts to implement
nidhidhyasana it might not be successful. Therefore after achieving concentration of the
mind through dhyaana, one should practice nidhidhyasana. This is through just
remembering at all times that Brahman alone exists here external activity, place, time
nothing matters.

The more and more we do nidhidhyasana, the more and more blissful we will become, even
while working in the world. Though we may be in a room with people fighting amongst each
other, we will be blissful as our mind is focused on the non-dual reality of Brahman.
Nidhidhyasana when practiced will become natural like breath. This is the state of moksha
wherein a person abides as his very Self or Brahman internally while externally performing
all activities like a worldly person. Bliss will pervade the mind and it will be reflected in the
external world as well.

The ultimate goal of life of moksha is only attained through nidhidhyasana becoming
natural. Then alone all sorrows will end and we will ever rejoice in bliss. We should all strive
to make nidhidhyasana natural by first practicing dhyaana and slowly starting to implement
nidhidhyasana in our day-to-day lives. Then before this birth ends, we will find ourselves
realizing our very nature of birthless deathless blissful Brahman.

May we all strive to practice dhyaana regularly so that we will be able to implement
nidhidhyasana and through making it natural we will be able to get rid of all sorrows and 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).

Bl+ ||4 Hl474T , 6FPl( 4 l+F4 BlT-4t4l6 , H|P9lT46 (
sdhana dvividham vayakaca, tasmdeva jnasya sphalyatvt, agnipcakavat|3|

3. Sadhanas or means to moksha/knowledge are two and both are required, because through
them only knowledge will become fruitful, like fire and cooking. Without fire cooking will not
be fruitful similarly without the two types of sadhana, knowledge will not be fruitful; this
means that knowledge will not lead to moksha or rejoicing in bliss. Therefore both the sadhanas
are required in order to convert knowledge into moksha.

|H |& Tl6l 4 '4l, l+BlT-4(l4Tt4l6 , (ll46 v
cittauddhirekgrat ca varey, jnasphalyadyakatvt, ghdhravat|4|

4. Purity and concentration of the mind are to be attained, because they lead to fruitfulness of
knowledge (indirectly) like house and foundation. Without the foundation, a house will not be
constructed (or it will not be built properly); similarly purity and concentration of mind are the
first pre-requisites required for knowledge to be effective or fruitful. Without them though
knowledge will be gained in the mind, the mind cannot hold on to it or convert it into eternal
bliss (moksha).


| Tl6l \4l+l( 4, 6F4 4Bl\4t4l6 , H|P9lT46 -
cittekgrat dhyndeva, tasyaivasdhyatvt, agnipcakavat|5|

5. Concentration of the mind is possible only through dhyaana because it is possible only
through that, like fire and cooking. Cooking is only possible through fire, similarly
concentration of the mind is only possible through dhyaana (which is the only sadhana that
helps us in attaining or achieving concentration of the mind).

\4l+ Pl+BF4 9T4F6 (T , 96V|+lt4l6 , ~ |6l84+46 \
dhyna mnasasya ekavastugrahaa, patajalinoktatvt, rutirptavacanavat|6|

6. Dhyaana or meditation is the minds grasping of just one entity as it has been mentioned by
Patanjali (in Yoga Sutras), like the words of scriptures and elderly people. Even as words of
scriptures and elderly people are always valid similarly the words of Patanjali are valid
(because he is great sage and realized master). Since he has said that meditation is focus on one
object therefore meditation is definitely grasping of one object.

\4l+ 9Ulq9l( 4 -4-, Bl\4BlT-9t4l6 , H|P9lT46
dhyna ahgapacdeva labhya, sdhyasdhakarpatvt, agnipcakavat|7|

7. Dhyaana or meditation is only attained after the six angas of astaanga yoga because the
relation between the six angas and dhyaana is that of sadhaka and sadhya (means and ends)
like fire and cooking. Even as cooking is only possible through the means of fire, similarly
dhyaana is only possible after attaining the first six limbs or parts of astaanga yoga (the eight
limbs of yoga as defined by Patanjali in the Yoga Sutras).

\4l+~ |T- BPl|-, 6t9l-4t4l6 <
dhynarei samdhi, tatpacllabhyatvt|8|

8. Samaadhi is the peak of dhyaana or meditation, because samaadhi is attained after dhyaana.
That which is attained after dhyaana is definitely at the peak of dhyaana therefore samaadhi
which is attained after dhyaana is the peak of dhyaana. This means that when dhyaana is
regularly practiced and a sadhaka attains the peak of dhyaana (full dhyaana) then it
automatically leads to samaadhi or absorption (in the particular object on which meditation is
performed). Thus any person who wants to attain samaadhi needs to focus on dhyaana and
when dhyaana is completely achieved, samaadhi automatically ensues.


\4l+T P+- Hl|-6 Tl6lB Gl(4-, Bl\4BlT-9t4l6 , H|P9lT46
dhynaphala mana ntirekgratsukhdaya, sdhyasdhakarpatvt, agnipcakavat|9|

9. The result or fruit of dhyaana or meditation are peace of mind, concentration of mind and
happiness because they are of the nature of means and goals, like fire and cooking. Even as fire
(along with other necessary entities) leads to cooking, similarly dhyaana leads to the various
good qualities of mind like peace, concentration and happiness. This means that dhyaana isnt
without any effect and it does serve specific purpose in the spiritual path or life.

\4l+lt~ 4l 4 (l-6|+|(\4lB+ , P |(l4Tt4l6 Pl F4 49t4l, O46 {
dhyntreyo vedntanididhysana, muktidyakatvt mokasyaivaparatvcca,
brahmavat|10|

10. Greater or better than dhyaana is vedantic contemplation because it leads to moksha or
liberation and it is focused only on liberation at all times, like Brahman. Even as Brahman leads
to moksha similarly nidhidhyasana or contemplation leads to moksha and therefore it is greater
than dhyaana. Dhyaana leads to calmness of the mind but it isnt permanent. Permanent
calmness of the mind is only possible through contemplation and therefore it is greater or better
than dhyaana (or simple meditation).

H9||P6\4l+ |+|(\4lB+ , 4 (l-6lt4l6 , F4 46 {{
aparimitadhyna nididhysana, vedntoktatvt, svargavat|11|

11. Contemplation is dhyaana or meditation without any rules or limitations, due to being
mentioned by Vedanta, like heaven. Even as heaven mentioned in the Vedas is correct similarly
all vedantic statements are real or true only. Vedanta says that contemplation is meditation
without any limits (focus on Brahman at all times is contemplation). Unlike dhyaana which has
rules like sitting in a place, with closed eyes etc., contemplation doesnt have any rules
whatsoever. The only rule in contemplation is focus on Brahman in the mind. And this
contemplation is what leads us directly to moksha (as it is the last step of knowledge, the other
two steps being sravana or listening and manana or reflecting).


Summarizing Slokas
B66 \4l+B 4- 9PlUl |6 9 69-
-G+lHF6 6F4 4 B G O|T 6F4 +{+
satata dhynasayukta parampnoti prua|
dukhanastu tasyaiva sukha brahmai tasya ca||1||

1. One who is ever focused on dhyaana (means practicing dhyaana) will attain the supreme
state; destruction of sorrow is only possible for him and bliss in Brahman is also only for him
(only through dhyaana one will attain eternal bliss or moksha here dhyaana means
contemplation or nidhidhyasana).

\4l+ 4 (l-6HlN |( OTl |+|(\4lB+P
Pl B (l4T Bll6- B G 9|-t4(+-+
dhyna vedntastre hi brahmao nididhysanam|
mokasandyaka skttata sukha parantviha||2||

2. Dhyaana is well known in the system of Vedanta as contemplation of Brahman; it provides
moksha or eternal bliss directly and therefore a person attains supreme happiness definitely
here itself.


Upanishad Vicharah

Recap
The author explained Brahman in a sloka with various characteristics and the explanations
or elucidations of these characteristics is what we have been seeing. Previously we saw the
terms of bhedavarjita or devoid of differences and svaprakaasha or self-luminous.

The world of duality is what creates differences. If the world ceases to exist, then all duality
or differences will just end. In the deep sleep we do experience such a cessation of the
world and therefore duality completely vanishes in that state. Thus it is very clear that
duality is as a result of the world alone. But Brahman being one alone and devoid of any
association is without any differences at all. Differences are of three types. First is internal
differences like a tree has branch, root, leaves, fruits etc. Second is difference between
similar entities like one tree is different from another tree. Third is difference between
dissimilar entities like a tree is different from a stone. But all such differences are impossible
in Brahman. Brahman, like space, is without any parts and association. Therefore any
internal difference is not possible in Brahman. Brahman is infinite in nature (without any
limitation) therefore there cannot be any external difference as well. If there are external
differences, then there would be some relationship between Brahman and other entities.
This means that Brahman is limited (as any relationship leads to limitation alone). Therefore
it is clear that Brahman is without any difference whatsoever. The Upanishad makes this
clear by saying that before creation Brahman was one without a second
(ekamevaadvitiityam).

There can be an argument that Brahman was one without a second before creation alone
and not after creation. But this argument is valid only if there is a real creation possible in
Brahman. Brahman alone existed before creation so creation would mean that Brahman has
to change. If Brahman changes, then it ceases to be eternal. This is not possible and hence
no real creation is possible in Brahman. Creation therefore is just an illusion of names and
forms in Brahman even as various ornaments of gold are mere names and forms in gold.
Vedanta also uses the analogy of dream to explain the creation of the external world. In
dream, an entire dream world is created by the dreamer and in the dreamer. Though the
dream world appears very real when we experience it; it is just an illusion in the dreamer
alone. The dreamer himself becomes or appears as the entire dream world. After waking up,
the realization dawns that the dreamer alone existed at all times and there was no dream

world also created (or seemingly appearing). Ultimately there is no dream world created but
it is just an illusion in the dreamer. In the same way, the external world is not at all created
but it is just an illusion in the non-dual reality of Brahman. There is no possibility
whatsoever of the external world appearing or being created.

Since Brahman alone exists, therefore knowing Brahman is not possible. Knowledge or
perception is only of objects (and that too of the world). But Brahman is the substratum in
which the world is perceived and therefore Brahman is beyond the world. The only source
for knowing Brahman is the scriptures (any other source will never lead us to Brahman). It
is forgetting this simple truth that people of the world run behind different means of moksha
(knowing Brahman). That their efforts will be failures is needless to mention but they will
also be distracted into the external world rather than being focused on the substratum of
the world as Brahman.

But if Brahman is not known through any means, then does Brahman really exist?
Yes, Brahman does exist as the Seer or Subject of all experiences. Whatever experience
happens in the world is as a result of Brahman alone. It is Brahman that is the light behind
all existences. But this light is the subject and therefore is never objectified. That it is not
objectified doesnt mean that it doesnt exist but it only means that it cannot be
objectified (there is no means through which we can know Brahman or Brahman can be
objectified).

As to why Brahman cannot be objectified, the author says that Brahman is self-luminous.
Brahman shines of its own and therefore there is no means of illumining it. Instead
everything else is illumined by Brahman alone. Svaprakasha or self-luminous is defined as
existing or shining without any means being required the author takes this definition
verbatim from Panchadashi of Vidyaranya. It cannot be argued that there is no entity that is
self-luminous because we do experience ourselves to be self-luminous. Though we learn the
scriptures and seek one or the other thing in the world, still we never even doubt our
existence. We may doubt whether we are ever-realized Self or not but we will never doubt
whether we exist or not. Thus it is very clear that our very nature of Consciousness or Self
is self-luminous (existing of its own). The author says that even as the Sun is the light for
all lights, similarly the Self or Brahman is the light for everything in the world. No light of
the world can illumine the Sun because the Sun is what gives light to everything else in the
world. Sun by itself being of the nature of light doesnt require the lights of lamps, bulbs

etc. for its existence. Similarly Brahman being of the nature of light of Consciousness
doesnt require any other light for its existence. Brahman shines at all times as
Consciousness, illumining itself and everything else as well.

If Brahman cannot be objectified or illumined then what do the scriptures do?
The scriptures just turn our attention from the external world to the Self or Brahman inside
us (our very nature). In a way scriptures are the mirror in which we see our own very
nature of Brahman. Through learning of the scriptures, we remove the wrong notion that I
am the body, mind etc. and the ignorance of ones own nature of Brahman is removed.
When wrong notions and ignorance are removed then what remains behind is the ever-
present Brahman.

Thus moksha isnt attaining something new but realizing what is our very nature of
Brahman that nature which has been forgotten and other notions have been
superimposed on the same. Sadhakas should remember at all times that there is no moksha
newly possible from the world but moksha is ever present even now. Sometimes when
clouds are there, the Sun appears to have vanished or veiled. But really speaking there is
no veiling of Sun possible. When clouds are removed, then the veil that appeared to veil
Sun is remove and the ever-present Sun is perceived. Similarly at all times Brahman or Self
alone exists here. As a result of ignorance Brahman appears to be veiled. When we remove
the veil we will realize that Brahman alone exists and existed at all times. The veil was just
an illusion even as the entire dream world appears to veil the dreamer, similarly ignorance
and the entire external world appears to veil Brahman. But at all times Brahman alone
exists (even when we perceive the external world, even when we are ignorant and even
when we are suffering).

It doesnt matter whether we know our very nature to be non-dual Brahman or not, because
at all times Brahman alone exists as our very nature of Consciousness that which pulsates
inside as I-exist, I-exist at all times. One who knows this truth ever rejoices in bliss whereas
one who doesnt know this truth suffers in sorrow (while at all times being blissful in
nature). An ignorant person roams around the entire world in search of happiness like the
musk deer which searches for the beautiful fragrance in the entire world. But a wise person
realizing that his very nature of Brahman alone exists ever rejoices in bliss here and now
itself. He doesnt have any sorrow or pain or suffering instead he only rejoices in bliss in

abidance in the ultimate truth that I am Brahman which alone exists here (the non-dual
reality behind the illusory world of names and forms).
The author next explains the terms of saccidananda (sat, chit and ananda) in the next three
slokas.

B(l|F6t4 6 Bt4t4 |Tll6l6-9TP
79l|4|= 6 F4|FP+ 9|6lBF4TlTP +-+
sadstitva tu satyatva triklttarpakam|
updhivarjita svasmin pratibhsasyakraam||20||
20. Always existing is satyatvam or Sat or existence and is of the nature of being beyond
the three times (of past, present and future); it is also devoid of any limitations and it is the
cause of the entire world appearing as existing in itself.

Brahman not unreal or non-entity
As we have seen before, Brahman isnt objectified but this doesnt mean that there is no
entity called Brahman. Brahman does exist as our very nature of Consciousness. Its not
being objectified doesnt mean it doesnt exist but just that there arent any means which
can objectify Brahman. It is the subject of all objects and therefore isnt objectified by
anything at all.

What are the characteristics of Brahman? If there are no characteristics of Brahman, then it
definitely doesnt exist at all.
Brahman has the characteristics of Sat Chit Ananda or Existence, Consciousness and Bliss.
These are the very nature of Brahman (unlike being qualities of Brahman that would limit
Brahman). Without such characteristics, Brahman would become unreal. But since
Brahmans characteristics are also well defined or set, therefore Brahman isnt unreal but
that which really exists.

There are many Vedantic works that explain the nature of Brahman, Sat Chit Ananda. The
author also follows these works in explaining these three terms.


Brahman SAT or ever existing
Before creation, Brahman alone existed, one without a second. During creation as well
Brahman exists as the very substratum of the world. After creation, the world will merge
back unto its substratum of Brahman therefore then as well Brahman exists. Thus it is
very clear that Brahman exists at all times. There is no time when Brahman doesnt exist
(cessation of existence for Brahman cannot be proven).

Even if it be argued that Brahman might cease to exist, then we will have to find out
something that exists as the substratum of Brahman after Brahman ceases to exist. This
analysis would lead to many substratum-s until we find one that is eternal. Instead of going
from one substratum to another to another and finding an eternal one, it is simple to accept
Brahman itself as eternal. This is also proven through our very experience. We never ever
experience cessation of our very nature of Consciousness. Though the entire world will keep
on changing, still Consciousness ever remains the same. Though we go through a lot of
experiences in the world (as the world changes, so does our experiences in the world) still
Consciousness remains ever the same. Thus I who was born am same even now (after so
many years) and I will also remain the same after very many years to come as well.

In order to find out whether I exist at all times, we just have to analyze 24 hours or a day.
In a day we experience the three states of waking, dream and dreamless deep sleep. In the
waking state I do exist. In the dream state as well I do exist. But in the dreamless deep
sleep, nothing exists. But this doesnt mean that I dont exist in the deep sleep state
because I do experience the nothing. Therefore it is very clear that I exist in the
dreamless deep sleep state as well. The recollection after waking up that I slept well itself
proves or shows that I did exist in the deep sleep state. Thus we can conclude that I exist in
all the three states and therefore I exist beyond time. In the past I existed, in the present I
exist and in the future as well I will exist. Therefore I am beyond time (and exist beyond
time as well).

The author following Panchadashi says that SAT or existence of Brahman means that
Brahman is devoid of any cessation of existence. Whatever we experience in and as the
world constantly changes and therefore will cease to exist at one or the other time. But I
am devoid of any cessation of existence (I as Brahman). There cannot be any proof given
for cessation of existence of Brahman.


Anything that has to be proven should be proven through sruthi or scriptural statements,
yukti or logic and anubhava or experience. Sruthi or scriptural statements say clearly that
Brahman exists at all times (as Brahman is defined as that from which the world has come,
that in which the world exists and that unto which the world merges after its destruction).
Logic, as we have seen before, proves that Brahman exists at all times. Our very experience
also proves that I or Brahman of the nature of Consciousness exists at all times. Therefore
Brahman exists at all times (and is beyond time).

That which exists at all times is beyond time itself because time doesnt limit it. Anything
that is limited in time is subject to cessation at one or the other time. Brahman, as proven,
is not limited by time and therefore is beyond time.
Anything that is present in the world is subject to various upaadhis or adjuncts. Upaadhis or
adjuncts of body, mind etc. arent there for Sat or Existence. This is because Sat or
existence by itself is devoid of any adjuncts (as unlimited) and all adjuncts are part of the
illusory world. What limitation can the illusory world create for real Sat? Even as the illusory
dream world cannot cause any limitation for the real dreamer similarly Sat isnt affected at
all by any adjuncts of the world.

The three adjuncts that limit entities of the world (and the world itself) are time, space and
causation. Brahman exists at all times in the past, present and future. Therefore Brahman
is beyond the adjunct of time. Brahman being the essence or cause or substratum of the
world pervades the entire world even as the cause of mud pervades its effect of objects, the
dreamer pervades the entire dream world etc. Therefore Brahman is beyond the limitation
of space (unlike other objects which are limited in space or occupy specific or particular
space alone in the world).

Anything that is an effect is limited by causation this means that it is caused. But
Brahman is the cause of the entire world and therefore isnt limited by causation. It cannot
be argued that Brahman itself is caused by something else because Brahman is eternal and
therefore the uncaused cause.

It is very easy to see that an entity that is limited by one of time, space and causation is
also limited by others. A body is limited in space and therefore limited in time and causation
as well. But Brahman is unlimited in the three of time, space and causation as it is eternal

(and ever exists). Therefore Brahmans nature of Sat or Existence means that it is beyond
the three upaadhis or limitations of time, space and causation.

And where do we find such a Brahman? Or where can we find such a Brahman which is Sat
in nature and beyond all upaadhis or limitations?
We can find Brahman as the very basis of our existence. Brahman as mentioned is the basis
of the entire world. But this doesnt mean that Brahman is something far away from us
because Brahman is the very basis of our existence itself.

That Consciousness which pulsates in me as I-exist, I-exist is caused by Brahman alone.
This means that Consciousness exists as a result of the existence of Brahman. If Brahmans
existence isnt there, then Consciousness would be insentient or non-Consciousness in
nature. Thus Brahman is our very nature of Existence and Consciousness both Existence
and Consciousness go hand in hand (when one is there, the other also is there). When we
find some entity as existing in the world, it is due to the Existence-nature of Brahman and
the light of Consciousness falls upon the entity as well. Only when light of Consciousness
falls, the entity exists and the entity exists if the light of Consciousness is falling upon it.
Thus both Existence and Consciousness go hand in hand (this would be explained in another
sloka as well by the author).

It should be remembered that all existence irrespective of whether it is that of objects of the
world or the subject of Self is from Brahman alone. Some are limited by time, space and
causation whereas others arent. All objects or the world is limited by time, space and
causation therefore existence is also limited of them but this limited existence is also only
possible as a result of Brahman (and its nature of Existence). If not for Brahman, absolutely
nothing can exist. The Self inside us (Consciousness that pulsates as I-exist, I-exist) also
exists only because of Brahman it is Brahmans existence that is present behind our very
existence or shining in the world (as a sentient being).

B4 (l|F6t4l4F6 9TlH-9T|6 -
+ 4 (l9F4 Bt4t4 |494l+l |4+l 4l+-{+
sarvadstitvabhvastu prakarpakacite|
naiva dpasya satyatva viayn vin yath||21||

21. Always existence is only there for light-natured Consciousness; even as without lamp
there is no existence of objects (similarly without the light of Consciousness, no existence is
possible).

Brahman CHIT or illumining
As we have seen before, any existence is possible only when light falls upon it. Without light
falling upon an entity, it cannot exist though it might exist, still its existence is not
experience. It cannot be argued that an entity exists though light doesnt fall upon it
because then we would be saying that everything exists in darkness when not everything
but only few things exist in darkness in a particular place. Therefore it is only when light
falls upon an entity that it comes into existence (or its existence is experienced).

For the entire world to exist, there are different sources of light like lamp, bulb (electricity),
the Sun, the Moon, the Stars, Fire etc. but these only illumine worldly or objective
experiences. What about the existence of these entities itself? Though they illumine
everything else, their very existence has to be illumined by some other light. It cannot be
said that a lamp exists of its own or the Sun exists of its own. They only exist when a
sentient being experiences them (or experiences their existence). Thus sentience or
Consciousness is the light that illumines even other sources of light. Nothing exists without
the light of Consciousness falling upon it. It is when Consciousness is present that
everything (including the entire world) exists (or its existence is experienced).

It is this light of Consciousness that illumines an entire world in the dream state. Though
there are no lights in the dream state (as it is in the mind alone) still the light of
Consciousness illumines the entire world. Without the light of Consciousness, we wouldnt
experience anything (or no existence is possible).

But does the light of Consciousness exist of its own when there is nothing to illumine?
Even as a lamp exists even when there is nothing to illumine for it, similarly the light of
Consciousness exists even when there is nothing to illumine. This is experienced in the
dreamless deep sleep state where there are no objects at all but still Consciousness exists
(as the I which pulsates inside as I-exist, I-exist at all times proven through the
recognition that I who slept earlier am awake now).


Consciousness thus is the very basis of all existence. And it has already been mentioned
previously itself that Consciousness is self-luminous in nature and therefore doesnt require
any other light for it to exist. The author beautifully says that any existence is only possible
as a result of Consciousness which is light in nature. That which differentiates the light of
Consciousness from all other light is self-luminosity. Though other lights illumine everything
else they still require the light of Consciousness for their very existence. But the light of
Consciousness doesnt require any other light for its existence as it is self-luminous in
nature.

This self-luminosity is experienced by ourselves when we are in a dark room. Though there
is no light in the dark room still we experience ourselves. There is no proof required for my
existence in that state. If somebody asks me as to whether I exist, I reply quickly that I am
here (means I exist). Thus ones existence doesnt require any proof and I always exist.

The author gives the simple analogy of lamp with respect to objects. Existence of objects is
not possible without a lamp because then there is no light source falling upon them. Though
objects might be existing still their existence is only proven or experienced when a lamp is
there near them (the light of the lamp falls upon them). Similarly without the light of
Consciousness, existence itself is not possible. Here existence means both subjective and
objective existence existence of objects is not there without Consciousness and existence
of the subject of Self or Brahman is not there without Consciousness. Thus if I am not
Conscious or sentient in nature, then absolutely nothing exists neither me nor the entire
external world as well. But if Consciousness is there, then I do exist and the entire illusory
world also exists (appears as existing we can say).

Though it is clear now that Sat and Chit go hand in hand still there can be doubt as to
whether both go hand in and hand and whether Brahman is of the nature of Sat and Chit.
This is being answered in the next sloka.

B6 |x4 FT |B& B|t4+l 6 ||6+l |F6
|+t4t4l O B|6 |( 66l 5|6l4-9T-+--+
satecittva sphua siddha satvin tu citirnsti|
nityatvdbrahma saccit hi tato'dvityarpaka||22||

22. Existences Consciousness-ness is clearly established; without existence, definitely there
is no Consciousness as well; being eternal in nature Brahman is Sat and Chit definitely;
therefore it is non-dual in nature as well.

Sat is Chit and Brahman is Sat Chit
RamanaMaharshi very beautifully says that Sat or Existence shines or is there only because
of Chit. Chit or Consciousness is the only light that can illumine all existences (existences of
other sources of light for the world as well).

Sat has to have the light of Chit for its existence and Chit exists only due to Existence in it.
Therefore it is beyond doubt clear that Sat is Chit and Chit is Sat. Both therefore go hand in
hand. Whatever is Sat is Chit as well and whatever is Chit is Sat as well. Both Sat and Chit
arent gunas or qualities but the very nature of Brahman. Gunas or qualities are present in
multiple entities and they come-go in entities (changing in nature). For example the guna of
weight is present in many bodies and it also changes therefore sometimes weight is there
and sometimes weight isnt there (or bare minimum like a baby is born). But Sat and Chit
arent gunas or qualities. They are not present in multiple entities but present in Brahman
and Brahman alone.

It cannot be argued that Sat is there in other entities as they exist. Their existence is as a
result of the substratum of Sat or Brahman. But they appear to be different from Brahman-
Sat as a result of upaadhis or adjuncts. Even as one infinite space appears as many as a
result of the adjuncts of pot, room etc. similarly one Brahman appears as many as a result
of adjuncts. But by itself Brahman or Sat is beyond all adjuncts or limitations (as we have
seen, limitation of time, space and causation is only therefore for the world and not for
Brahman).

Brahman is eternal in nature and therefore Brahman exists at all times; this means
Brahmans nature is that of Sat. For Brahman to exist at all times, the light of
Consciousness has to fall upon Brahman at all times. This is only possible when Brahmans
very nature is that of Chit or Consciousness. Thus it is proven that Brahman is of the nature
of Sat and Chit (Existence and Consciousness).

Sat is one alone and due to illusory adjuncts, there appear to be many Sat. Chit or
Consciousness as well appears many (based on the innumerous sentient beings) but it is

one alone and the many-ness is as a result of the adjuncts of intellect (as many intellects,
so many sentient beings appear as Consciousness is reflected in the intellect and therefore
intellect appears sentient). This is similar to many pots of water where Sun is reflected. Sun
is one alone but the reflections are many. Similarly Chit is one alone whereas it is reflected
in many intellects and therefore many sentient beings appear as if different from another.

The author thus says that Brahman of the nature of Sat and Chit is one alone (without
duality or any two-ness). And since Chit is Consciousness that pulsates inside as I-exist, I-
exist therefore I am of the nature of non-dual Brahman.

We will continue with analysis of other characteristics of Brahman in the next edition
(including the term of ananda).

May we all strive to remember our very nature to be that of ever-existing and self-luminous
non-dual Brahman so that all our sorrows will end and we will ever rejoice in bliss here and
now itself.


Heres is an auto-commentary on the work of Upanishad Vicharah:
O B|(l+-(- F4-9 |6 94 Vl T 4|T 6P B|(l+-(H-(F4 -4lTT ((l|6
T |6 Vl T H|FP+ Vl T B7-(F4 |44T ((l|6 B( |6
brahma saccidnanda svarpa iti prvaloke varitam| saccidnandaabdasya
vykaraa dadti kecit loke| asmin loke sacchabdasya vivaraa dadti sadeti|

20.Brahman is of the nature of Existence, Consciousness and Bliss thus has been
mentioned in previous sloka. The explanation of the word of Sacchidananda is given in
the next few slokas. In this sloka, the word of Sat or Existences explanation is given.

B(B6l T 46l 7 l6 "+lB6l |4H6 l4l +ll4l |4H6 B6" |6 H6-
B B(l|F6t4|P|6 746 Bx4 +lP Hl44|= 6t4P B4 9 Tl9 l44l
4F6 +- F4-9 94 Bx4P
sadasatorlakaa bhagavat ukta gte "nsato vidyate bhvo nbhvo vidyate sata"
iti| ata sattu sadstitvamiti ucyate| sattva nma abhvavarjitatvam| sarveu kleu
bhvayukto vastuna svarpa eva sattvam|

Characteristics of Sat and Asat has been given by the Lord in Gita as there is no
existence for Asat and there is no non-existence or cessation of existence for Sat.
Therefore Sat definitely is ever-existing in nature thus has been mentioned. Satvam or
existence is the name of that which is devoid of any non-existence (absolutely or mutual
or any other type of non-existence). At all times, the nature of an entity that exists is
Sattvam (or existence).

B(l B49 Tl 9 H|F6t4 6 Bt4t4|P|6 9|B& , |Tll6l6-9T 6 |6
9|B|&Hl 6+l Pl 99|(ll P|9 |Tll 6l|446 Pl+l- H6l6t4P9||P6t4
6 -4- Bt4t4P 9l|4|= 6P 9l|4|=6t4 ( HTl|4H4l+lP9||P6t4|P|6
FT P
sad sarveu kleu astitva tu satyatvamiti prasiddha, triklttarpaka ca| tu iti

prasiddhidyotanrthamkepaparihrrthamapi| triklo bhtabhvivartamn|
attatvamaparimitatva tebhya| satyatvamupdhivarjitamupdhivarjitatva
deaklaviaynmaparimitatvamiti sphuam|

At all times existence definitely is Satyatvam this is very famous indeed and it is of the
form of being beyond the three times of past, present and future. The word of tu is to
denote being famous as well as to remove any objections (that might be raised). The
three times are past, present and future. Being beyond is being without limitation with
respect to those three times. Satyatvam is being without any upaadhis, being without
limitations of time, space and causation thus is very clear indeed.

B( Tl 4l+ T |6 6 , 9T 94 4l HlTlH 9T 94 6l|9 lH 9l|4Hl|
4 46 6 6l 9T- B (lH9l|4Hl| 4 46 6 B4 l Tl- |494l B|6 94
46 6 t4 46 F4|FP|+|6 F4|FP+ 9|6lBF4 l TF4 |494F4 4l TlT
B( 4 B(4l|Ul+ |P4l=6- |6 FT P +-+
sadeko vneka iti cet, eka eva| yath ka eka eva tathpi ghadyupdhivadbhinna
iva vartate tath eka saddehdyupdhivadbhinna iva vartate| sarve lok viayca
sati eva vartata ityucyate svasminiti| svasmin pratibhsasya lokasya viayasya v
kraa sadeva| sadevdhihna mithyjagata iti sphuam||20||

Existence is one alone or many if it is asked, then it is one alone. Even as space is one
alone but still as a result of the adjuncts of pot, room etc. appears as many similarly one
Existence alone is there but it appears as many as a result of adjuncts (of body, mind
etc.). All the worlds and objects exist in Sat or Existence alone thus is mentioned. In
itself existing worlds and objects cause is Existence alone. Existence alone is the
substratum of the illusory world, thus is very clear.

B6 T9l( +l Vl T + |6 T ((l|6 B4 (|6 B4 (l|F6t4l4F6 B4 (l
B49 Tl9 H|F6t4l4- Bl 9TlH-9T|6 - 9TlH-9T|6 4
H|F6t4l4l 5|F6 B4 (l 7 P(|9 Tl " Bt4l|BTl |t144 6l B4l |(

|6 |4lG(P +" H 6PT-( 5|9 7 "Hll-9F4 |4HF4 l+
lB |+ |4 +l" |6
sat lakaapacdadhun lokena cit lakaa dadti sarvadeti| sarvadstitvabhvastu
sarvad sarveu kleu astitvabhva satt prakarpakacite|
prakarpakacitereva astitvabhvo'sti sarvad| ukta ca mahari " satvabhsik
citkvavetar| sattay hi cit cittayhyaham||"| advaitamakarande'pi ukta
"bhrpasya vivasya bhna bhsannidhervin" iti|

21. After explaining the characteristics of Sat, now in this sloka the characteristics of
Chit is given. Always existing nature is definitely at all times existence is only of light-
natured Chit (Consciousness). From Chit of the nature of light there is existence at all
times. Has been mentioned by Ramana Maharshi Existence can be illumined by Chit
alone, therefore Sat is Chit and I am Chit. In Advaita Makaranda also it has been said,
the world that appears as existing is not possible without a light-source.

HF4l (l(T ((l|6 + 4 |6 4l (l9F4 |4+l |494lTl Bt4t4 + 4l|F6 6l
||t4+l B6 |F6t4 +lFt4 4 |6 B4 FTP
asyodharaa dadti naiveti| yath dpasya vin viay satyatva naivsti tath
citvin saterastitva nstyeva iti sarva sphuam|

The example for this is given as naiveti. Even as without the lamps light, existence of
objects is not possible similarly without Chit or Consciousness there is no existence for
Sat thus all is clear.

|6 T B4l +l |494l+l lBPl+6x4 |6 9TlH-9t4l6 |6 F49TlH |6
9|B& |494F4 l+ F46l |4+l Bl+ l+ |6 T|P|6 7 9(74l|9
66 | H-6- FT -6 6-4 94 6( 4 HlN O |6 |4~6- B|6 14P
H|FP+ H+-6Vl T
cit lakaa sarvn viayn bhsamnatattvam iti| prakarpatvt cit
svapraketi prasiddhaca| viayasya bhna svato vin sdhana bhna cit

lakaamiti ukta pacadaypi| tat cittu anta sphurantacaitanya eva| tadeva stre
brahma iti viruta| sacciteraikyamuktam asmin anantaraloke ca|

The characteristic of Chit is that which illumines all the objects (of the world). Due to
being of the nature light, Chit or Consciousness is famously known as being self-
luminous. The illumination of objects and by itself shining without any other means is
the characteristic of Chit thus says Panchadashi as well. That Chit is definitely the
Consciousness that pulsates inside. That alone is famous in the scriptures as Brahman.
The oneness of Sat and Chit is provided in this and the next sloka.

H4 l4- B6 |t4 |6 - Bt4 B(l|F6 46 B6 66 |(|9 46 |6 66
B(|9 |4H(lTl |6 H+-6Vl T ++-{+
aya bhva| satecitva cite satva sadsti| yat sat tat cidapi| yat cit tat sadapi|
viadkaroti anantaralokena||21||

This is the view there is always existences consciousness and consciousnesss
existence. That which is Sat that is Chit as well. That which is Chit that is Sat as well.
This is elucidated in the next sloka.

B|6l T9l6 64l 14t4 Bl4|6 B6 ||6 B6 |x4 FT |B& 7P
9 4 Vl T B4 (l|F6t4|P|6 B|t4+l 6 ||6+l |F6 B4 9 4 Vl T74 F97PP
saccitorlakaapact tayoraikyatva sdhayati sateriti| satecittva sphua
siddha| uktam prvaloke sarvadstitvamiti| satvin tu citirnsti| sarva
prvalokabhaye spaamuktam|

22. After providing the characteristics of Sat and Chit, their oneness is established in this
sloka. Consciousness-nature of Sat is proven easily. It has been proven in the previous
sloka. There is Consciousness without Sat or existence. All this is clear in the
commentary on the previous sloka itself.

O |+t4l 56- |+t4t4l6 B|tF4-9- |( |6 9|B|&Hl 6+l
66F6FPltTl+l O H|6l4-9T- B( T 94 |6 |B&P6- B|tF4-9O

H|6l4 94+--+
brahma nityo'ta nityatvt saccitsvarpa| hi iti prasiddhidyotanrtha|
tatastasmtkrandbrahma advityarpaka| sadeka eva iti siddhamata
saccitsvarpabrahma advitya eva||22||

Brahman is eternal and therefore due to being eternal, it is of the nature of Sat and Chit.
Hi or definitely is used to show that it is famous. Therefore, due to that reason
Brahman is non-dual in nature. Existence is one alone it is proven and therefore that
Brahman of the nature of Existence and Consciousness is non-dual alone.


Upaadhi Dhyotanam

Recap
Previously after seeing the fourth sloka of Madhvas Upaadhi Khandanam, we saw bheda
from the view of Advaita. Through a logical analysis Advaita clearly shows or proves that
bheda or difference is not at all possible.

+ 9l|B 4- 9T( H 5 B4 -
9T( H 5+4Fl F4l6 B4 (T-+7 T -+
na cedupdhisambandha ekadee'tha sarvaga|
ekadee'navasth syt sarvagacenna bhedaka||u k 5||
5. What is the relation between adjunct and space? If adjunct is there for the pot with
respect to space everywhere in space, then there cannot be any difference of pot-space,
room-space etc. And if it is just in some place, then it would lead to infinite regression
(either way it is impossible to prove that adjunct is newly created as a result of pot
being there in space).

Upaadhi jnaapaka and not karaka of bheda
We saw previously that Upaadhi is never the karaka or creator of bheda whereas it just
makes us know or apprehend the already existing bheda or difference. As to why this is the
case, Madhva shows through logic that it is impossible for bheda to be created as a result of
upaadhi.

Taking the example of space and the upaadhi of pot, now where is upaadhi created as a
result of association of pot and space? Is it everywhere or just in the place where pot is
there? It can never be everywhere for then there is no difference at all as space is present
everywhere so everywhere there will be adjuncts created and all adjuncts would be same as
well. Thus difference between pot-space and room-space cannot be explained (this
difference isnt something that has to be proven because it is directly experienced and even
accepted by the Advaitin). So therefore the only answer is that upaadhi is created or
present in just some place but then such upaadhi would lead to infinite regression.
Therefore we will have to say that upaadhi doesnt create a difference between pot-space
and room-space etc. But it only makes us perceive the ever-present difference this
difference is always there but brought to the front only as a result of upaadhi. Upaadhis

purpose, unlike what the Advaitin says, is to make us apprehend the already present
difference and not create a new difference.

With upaadhi concept going for a toss, it is very clear that the Advaitins stand with respect
to multiple jeevas will go for a toss. Since space-analogy is used to explain that the
different-appearing-jeevas are in fact one with supreme Brahman, therefore if the space-
analogy is proven wrong then the concept of multiple jeevas being Brahman also is proven
wrong (unless explained in any other way).

As per what we say, duality is part of the world and it isnt an illusion but it is very real.
There are differences between jeevas as well (as the scriptures also talk about the levels of
happiness for different beings in the world). And these differences arent illusory but very
real itself. When difference is directly perceived and supported by the scriptures it is wrong
to say that they are just illusions. If this is accepted then there is no need of twisting the
scriptures in order to explain differences to be illusions with the concept of Upaadhi (which
has already been proven to be wrong).

Advaitins reply
As we have seen many times before, it is as a result of forgetting the two perspectives that
are present in Vedanta that objections are raised by opponents against Advaita. If we just
look at the statements of the scriptures we will find that there are many contrary-ness in
them. For example in one place scriptures say that the Self is beyond the mind and in
another place they say to know the Self through the mind. In one place it is said that the
Self moves faster than the mind and in another place it says that the Self is without any
movement.

Though it is easy just to take one statement and reject the other as weaker statement, that
would be doing injustice to the scriptures. Instead we have to understand both from their
right perspectives.

As we have seen, the two perspectives that are there in the world are that of empirical or
vyaavahaarika and ultimate or paaramaarthika. These two distinct perspectives have to
accepted in their particular level (rather than just taking one and rejecting the other).
Vedanta uses the analogy of dream to explain these two perspectives (any illusion is an
example to explain these two perspectives).

A person goes to bed and therefore sleeps. While he sleeps, he perceives an entire world.
There are lot of experiences that he has in the world. After some period of time, he wakes
up suddenly. And then the realization dawns that it was just a dream and everything was
just an illusion. But this realization is there only after waking up not in the dream. While
experiencing dream, it appeared very real. And though at all times, dream is just an illusion
still its reality level has to be accepted when we experience it (else it would not even appear
as existing unreal is that which never has any existence whatsoever). But this reality-
status of the dream world in dream isnt there after we wake up. Thus from a higher
perspective, the dream world is known as an illusion.

The two perspectives we have is P1 which is inside the dream and P2 after waking up. From
P1, the dream world is accepted as real but from P2 it is accepted as unreal (or not existing
at all). If P1 isnt accepted then the dream world itself will cease to exist at all times or we
will have no value at all for dream. Though we all know that dream is just an illusion still we
daily dream (because we have unfulfilled desires which can only be fulfilled through dream).
If we just accept P2 alone, then P1 will be invalid and if we accept both P1 and P2 as same
level then we will have to say that dream is real only. Therefore while we have to accept
both P1 and P2, P1 is at a lower level than P2 this means that P1 by itself is valid but
when we see it from P2 then it is just an illusion (and not real).

Dream by itself is real but after waking up or from the perspective of a person who has
woken from the dream, it is just an illusion alone (not real). P1 or first perspective is that
when an illusion is perceived (to be real) and P2 or second perspective is when we
understand the illusion as its substratum (perception of its substratum alone is there).

Now applying this to the external world, the world is accepted at its level and given a reality
status of being empirical in nature (having some purpose or utility from external
perspective). But ultimately, since it is constantly changing, therefore it is just an illusion in
the non-dual reality of Brahman even as the dream world is just an illusion in the dreamer
(even as the one dreamer appears as the entire dream world, similarly one Brahman
appears as the entire waking world that we currently perceive).

The statement that the Self is faster than the mind is from empirical perspective (since the
Self appears as limited by the body-mind etc. therefore from this perspective the Self
moves faster than the mind because when the mind thinks about some faraway place, the

Self is already present in that place). But essentially or ultimately the Self is without any
movement as it alone exists pervading the entire illusory world of names and forms. Again
using the analogy of dream, the dreamer is movement-less in dream because he pervades
the entire dream world. But in dream, he moves faster than the mind (because he is the
very basis behind the mind as well).

Unless we take resort to these two perspectives we will not be able to harmonize the
seemingly-contrary statements of the scriptures. Or we will harmonize through rejecting
one and accepting another. This is similar to accepting just few words of a person to be true
and others to be false. If the person is capable of saying false things, then what guarantee
is there for him to be telling the truth at any point of time? Similarly unless we accept all
statements of the scriptures to be true (but from different perspectives) we will end up with
the conclusion that scriptures arent true and therefore cannot be accepted as a valid proof
for Brahman. If scriptures are negated as a proof for Brahman, then we have absolutely no
other way of proving or attaining or realizing Brahman (as Brahma Sutras say,
shaastrayonitvaat or shaastras are the only proof for Brahman). Therefore each and every
statement of the scriptures have to be accepted as true only.

But it is only Advaita that gives the right interpretation to all scriptural statements and
harmonizes them well with the non-dual reality of Brahman (rather than having one
statement as true and another as false). But for Advaita and the two perspectives of
empirical and ultimate we will not be able to accept any statement of the scriptures. And
constantly being in doubt with respect to which statement of the scriptures is right and
which is wrong we will not be able to progress anywhere at all in the spiritual path.

And if we think that we can progress in the spiritual path towards the goal of moksha
without help from the scriptures then we are deluded alone because there is no other way
to realization of Brahman than through the scriptures. Brahma Sutras say clearly that the
scriptures are the only source of Brahman. Even though realized masters explain to us
about Brahman and thereby lead us to Brahman, their words are just resonances of the
scriptures. A true realized master will take us to the scriptures and make us understand
them properly (as they alone will lead us to realization). Just by following one or the other
mahatma of the world will not take us to realization unless we learn the scriptures and
implement it in our day-to-day lives.


It is only through remembrance of the two perspectives that not just scriptures but our very
experience also can be properly explained. We do experience duality in the world but this
duality isnt real because it is constantly changing (that which is changing is not real
because it is subject to birth and death and will eventually cease to exist; the Lord says in
Gita that real is that which never ceases to exist). But we do experience our very Self or I
as eternal or ever-existing. It is on the basis of this I that we think everything is eternal
(because we relate or associate everything to the eternal I that we constantly experience).
Both the changing world and the changeless I can only be understood through the two
perspectives. The real or changeless I is the ultimate reality and the changing world is just
an illusion in this changeless I. As a result of the world being superimposed in the
changeless I we think that I am the body, I am so and so, I have so and so relationships, I
do so and so actions etc. But essentially I am ever the changeless Self alone.

It is this changeless Self that passes through the three states of waking, dream and
dreamless deep sleep while remaining unaffected and changeless at all times. Though these
three states are constantly changing (and therefore temporary or illusory), I as the
changeless witness of these states am ever changeless. The three changing states are
empirical in nature whereas I am ultimate in nature. Thus it is the two perspectives of
empirical and ultimate that answers the experience of the three states of an individual.

But whether an individual alone is real or all the sentient beings are real, there can be doubt
in this regard. Vedanta therefore says that it is one Consciousness or Self that is present in
all beings. All beings are this one Self alone but appearing as different as a result of the
various adjuncts of body-mind-intellect. As many as the adjuncts, so many Self-s appear as
existing. This is like one Sun getting reflected in many buckets of water. Though Sun is one
alone, due to this reflection in many buckets it appears as if there are many Sun-s. Similarly
it is one Self that appears as if limited and getting reflected in the various adjuncts of body-
mind-intellect.

Since in the dreamless deep sleep state we do experience nothing but the Self alone,
therefore one non-dual Self alone is real. Even as one dreamer becomes or appears as the
various sentient beings in the dream state, similarly one Self appears as the various
sentient beings in the waking state (essentially there is only one Self that is pulsating as
Consciousness in each and every being).


Due to laghava or simplicity as well we can accept that one Consciousness alone exists and
the different sentient beings are just Consciousness appearing as if limited by adjuncts of
body-mind-intellect. This is like one infinite space appearing to be limited by various
adjuncts of pot, room etc. When the adjuncts appear as existing, then space appears to be
many but at all times space is one and infinite alone. It is due to the adjuncts appearing as
real that space appears to be different. Once adjuncts are removed or negated, we will
realize that at all times one infinite space alone existed.

But the Dvaitin raised objections with respect to akasha and its association with the
adjuncts of pot etc. These are answered by the Advaitin through stating the very nature of
space to be partless and therefore without any association at all.

|+!Tl |( 6lTlH- B4-F6F4 + 4 |(
l( 6 F4B 4-F6l|t4Tl + 4 B4 (l+7 ( {{+
nikalo hi tathka sambandhastasya naiva hi|
ghadertasyasambandhasttvik naiva sarvad||u d 11||
11. Space is definitely (beyond doubt) partless and therefore its association (with
anything) is not at all possible; its association with pot etc. (adjuncts) is not real at all
times.

When we consider the association of space with pot etc. to be real then alone we can talk
about any association and all arguments with respect to association is valid. But space by
nature is partless. That which is devoid of parts isnt subject to any association at all. A
body associates with a stone because both have parts. I can hold a tree because I (the
body) have parts and the tree too has parts. If one is without parts, then there cannot be
any association at all possible.

Space has come from the Self and is mentioned clearly as being partless. It cannot be
argued that space due to being partless is the same as the Self because Self is eternal
whereas space is not eternal. Moreover when we talk about space, automatically we talk
about the other four primal elements (of air, fire, water and earth). This group of five are
created and therefore non-eternal unlike the Self which is eternal. But since space has come
from the Self, therefore space has some qualities of the Self like being partless (and
therefore not having any association whatsoever).

Though air passes through everywhere, it gets affected by the environment or place it
passes through; whereas space though is present everywhere is always unaffected. In other
words, everything exists in space and therefore space is the unaffected unassociated
substratum of everything (as it holds everything).

Such a space which doesnt get any taint cannot have any association at all. Whether
association is with respect to the adjunct of pot etc. or with respect to perception of
difference, there is no association at all possible for space. Therefore all the arguments of
the Dvaitin falls apart.

The Dvaitin might argue that Advaita accepts that space appears to be limited by pot
therefore there should be some association accepted in that case; anticipating this
objection, the author says that association with respect to pot etc. is never real. If
association of space with pot, room etc. is real then it would always be there. But this isnt
the case; association appears to be there only as long as pot, room etc. are there. When
they are removed, we realize that there is no association at all.

It cannot be argued that when the adjuncts are present, there is association between space
and the adjuncts because even then any association cannot be accepted as existing. If any
association is accepted it is just to show as to how through ignorance we accept difference
as a result of association of space with the adjuncts. It is ignorance that makes us think that
there is association between pot and space therefore Vedanta says that space appears to
be limited; it doesnt say that space is limited temporarily by pot etc. There is no real
limitation possible even from empirical perspective. Seeming limitation is accepted or
mentioned in order to remove the notion that there is a different pot space (than from
infinite space) and for an ignorant person. For a learned or knowing person, space is ever
infinite and never associated or limited by anything at all. It is ever infinite and unaffected.

When this is the case with respect to space, then what to talk about the real Self and
empirical or illusory adjuncts of the world?
When empirical adjuncts cannot create any difference in empirical space, then they cannot
create any difference in ultimate reality of Brahman or Self.


Even as the dreamer cannot be affected in anyway by the dream; even as the desert is not
affected in anyway by the water or mirage seen in it; even as the rope is not at all affected
by snake perceived in it; similarly the various adjuncts of body-mind etc. cannot affect the
Self in any way.

The Self appearing as if affected by the adjuncts of body-mind etc. is as a result of
ignorance (or wrong knowledge). The moment a person gains knowledge about the Self
being partless and therefore not having any association whatsoever, that very moment the
person realizes himself to be non-dual (and that the different Self-s that appear in the world
are just illusions in one Self).

Then what about Ishwara, Guru etc.?
All are just illusions in one Self or Brahman alone.

When we are dreaming we do experience absolutely everything in dream (anything and
everything that is possible in the waking state is experienced in the dream as well). We
experience in the dream that there is a Guru, there is Ishwara and both of these people help
us progress towards happiness. All this happens in the dream and not in the empirical
world. As a result of their help, we find ourselves progressing more and more towards the
goal of moksha. Finally we find ourselves attaining moksha and being a realized master. We
thereby rejoice in bliss. We also start preaching the scriptures to other shishyas who also
are benefitted by the same and they too progress towards moksha. Life is going very
smoothly while we are ever rejoicing in bliss internally. But all of a sudden we wake up and
realize that it was just a dream. Everything that happened was in dream alone Guru,
Ishwara, realization, preaching, everything was in dream alone (and therefore wasnt real at
all).

Even as in the dream state we did experience everything, similar is the case with the
waking state as well. Though everything appears real, nothing at all is real except the non-
dual reality of Brahman. Even though the Guru, Ishwara, scriptures etc. help us to progress
towards moksha they also are as unreal as the adjuncts of body-mind-intellect. But even
amidst illusory entities, there are some that help us in overcoming them and there are some
that obstruct us in overcoming them. The various adjuncts, objects and people of the world
are obstacles to us overcoming them (or waking up from the sleep of ignorance). Guru,
Ishwara and scriptures are those which will help us wake up from the sleep of ignorance.

When we are dreaming, there are a lot of bad experiences. We find ourselves being chased
by thieves. We run away from thieves and therefore are taken through a forest. In the
forest we hear lot of sounds of animals. Fearing for our life we constantly are running (and
very fast as well). All of a sudden we jump in front of a lion. Scared, we immediately wake
up. We are sweating profusely but we realize that it was just a dream. Though everything
was a dream, it was the dream-lion that made us wake up from dream all other entities in
dream just made us continue in the dream. In the same way it is Guru, Ishwara and
scriptures that make us wake up from the dream of ignorance that we are in now. Though
they are also illusions, they make us come out of the illusion of the waking world and
therefore they are to be followed in life.

Wise sadhakas understanding all this will follow ones Guru with faith in Ishwara and the
scriptures. Through implementation of the Gurus and scriptural words in life, such sadhakas
will very soon be able to attain the ultimate goal of life as moksha.

We will see further words of Madhva and reply to the same by the Advaitin in the next
edition.

May we all strive to remember that the entire world is just an illusion in the non-dual reality
of Brahman and the different sentient beings are just one Brahman alone, the
Consciousness that pulsates inside as I-exist, I-exist at all times, so that we will be able to
get rid of all sorrows and thereby we will be able to ever rejoice in bliss here and now itself.


Panchasutram

Panchasutram 3
In this series we have been learning the summary of Vedanta in just five simple sutras.
Vedanta though is a very vast system in itself, still it has been beautifully summarized by
Veda Vyaasa in the first four sutras of Brahma Sutras. The difference between brahma
sutras and pancha sutras is that pancha sutras are much simpler and directly explains
concepts (with Advaita in mind). Therefore there is no way that a sadhaka will be mislead
by other systems of Vedanta (like Dvaita, Vishistadvaita etc.).

Is it possible to summarize an entire system into just five sutras?
Yes it is possible in Vedanta because Vedanta just consists of one entity of Brahman which
alone exists at all times. Therefore it can be explained in just one sloka (as Sankara does in
ekasloki) or in many thousand slokas (as in Brihad yoga vaasishta). The introductory
bhashya of Sankara to Brihadaranyaka Upanishad has been explained by Sureshwaracharya
in over 1200 slokas (in his vartika).

We have learnt till now the two aspects of jagan mithyaa and brahma satyam in the first
two sutras. Summarizing the two sutras below:

1. lokam anityam shokamayam
The world is temporary and filled with sorrow.

2. Adhistaanam brahma
The substratum (of the world) is Brahman

Through these two slokas the ultimate reality of Brahman as the substratum of the entire
world of names and forms that we currently experience has been explained.

Now many questions arise in the mind of sadhakas. Brahman is only defined with respect to
the world, what is its nature? What does Brahman have to do with me? What will I gain by
knowing about Brahman? And what is the way to know Brahman?

All this are answered in the next sutra.


3. brahmasaakshaatkaaram jnaanaadeva
Realization of Brahman is possible only through knowledge.

If Brahman alone exists here, then my nature is that of Brahman. This is because the I that
pulsates inside constantly as I-exist, I-exist has to be Brahman because this I also always
exist.

Brahman by being the substratum of the world has to ever-existing. If not, temporary world
will have a substratum which is also temporary. For such a temporary substratum, we have
to find another substratum. And this continues until we find a permanent substratum. And
that final permanent substratum can be considered as the substratum of the world (as all
other temporary substratums in between can be rejected because they are temporary or not
real). Brahman thus is of the nature of Sat or Existence (by which alone it exists at all
times).

If Brahman has to exist at all times, it also has to be of the nature of Chit or Consciousness;
as Consciousness is the light that illumines all existence (without Consciousness, absolutely
nothing exists). Since Brahman is Sat therefore Brahman has to be Chit in nature (so that
Brahman is sat at all times). That which is Sat and Chit in nature is also anantham or
limitless as it has no limitation at all (limitation means cessation in existence). That which is
infinite or unlimited is also blissful in nature as temporary happiness and sorrow is for
limited entities. That which is unlimited is blissful as it has nothing more to attain and is
perfect, complete, satisfied and content in itself.

Thus Brahman is of the nature of Existence, Consciousness and Bliss.

Now the I which pulsates inside us (and is pure, untainted by body-mind-intellect-objects-
people and ever unaffected witness) exists at all times (we never experience our own non-
existence or cessation of existence). Thus I am of the nature of Sat. This also means I has
to always shine (illumine myself and illumine other things as well) and so am of the nature
of Chit. And never I am hated (only loved at all times) and therefore I am of the nature of
Bliss too. Thus I am of the nature of Existence, Consciousness and Bliss.


Brahman and I are of the same nature. Hence I am Brahman. Thus knowing Brahman is
knowing myself and through this knowing myself, I will be able to ever rejoice in bliss (bliss
is what we all are seeking knowingly or unknowingly).

Why do I have to know myself?
Because I have forgotten my own nature and consider myself as the ego or jeeva. When
somebody asks us the question of "who are you", we come up with replies which pertain to
the body or the mind or relations. These aren't I as I am beyond all of these. All of these
change but I am ever changeless. All of these are not present in the dream state where I
am still present. Though mind is present in dream state, mind isn't present in the deep
sleep state. And in the deep sleep state as well I am there. Thus I am beyond the three
states which continuously change. This changeless I is generally not known - because it
were known then we will be blissful at all times and sorrow will not taint us at all.

Thus there is ignorance of true I which leads to superimposition of other entities into this
pure I (other entities include the body, the mind, the intellect and thereby starts relation of
mama).

Realization of Brahman
Brahman or real I isn't something newly gained as it alone is ever present as the
substratum of the entire world (which includes the ego or jeeva I as well). Thus the sutra
says that brahmasaakshaatkaara or realization of Brahman. There is no gaining or attaining
of Brahman but just realization of Brahman as one's own nature.

This realization is through getting rid of ignorance - that ignorance which itself cannot be
explained. Can we answer as to why we are ignorant of our own nature of Brahman? No, as
more and more we try to find out our nature, this ignorance just vanishes. But ignorance is
still a matter of experience for an ignorant person. Ignorance is like darkness which is
experienced though cannot be proven - and it can only be removed through light. Similarly
ignorance can only be removed through knowledge.

Knowledge - remover of ignorance and the only way to realization
There is no other way to realization of Brahman than knowledge. This is because ignorance
is what obstructs realization of brahman or knowing that Brahman which is our very nature

at all times. Since ignorance can only be removed by knowledge, therefore knowledge of
Brahman is the only way to realization of Brahman.

All other ways of karma, yoga, bhakthi etc. are just means that will help in knowledge.
Knowledge alone is the final step to realization. Though true or ultimate bhakthi is where a
bhaktha learns about Ishwara and merges unto Ishwara knowing that Ishwara alone exists,
but still the shaastras say that jnaana is the only way to realization. This is to not spread
wrong information in the minds of people who generally consider devotion as just going to
temple or praying ishwara once a day - thus commonly even those who are brahmacharis
and brahmacharinis talk about somebody who visit temple daily or chant sahasranama daily
as bhakthas. Such people will be far from being bhakthas as true bhakthi is filling our mind
in and out with Ishwara by seeing the entire world as filled in and out with Ishwara.

True bhakthi is true jnaana. Jnaana of Ishwara or Brahman is thus the only way to moksha
or goal of life as getting rid of sorrow and rejoicing in bliss (realization of Brahman).

Can't karma lead to moksha?
Karma cannot lead to moksha as karma is born out of any desire. Desire itself is born out of
ignorance - the ignorance that I am perfect or blissful. Such ignorance leads to the desire
for bliss and thereby actions are performed. Since that which obstructs bliss is ignorance
itself, therefore action which is the grandson of ignorance cannot remove ignorance; instead
karma will only add on to ignorance (there are other vedantic reasons which we will not
take up here for fear of confusing sadhakas). Thus it is clear that jnaana alone can remove
ajnaana or ignorance.

Is ajnaana real? Does ajnaana really veil Brahman that it has to be removed by knowledge?
Ajnaana isn't real but just appears as real with respect to its creation of the world. Ajnaana
can never veil ever-present Brahman but it appears to be veiling like clouds appear to be
veiling Sun. Ajnaana is a matter of experience of an ajna or ignorant person (but can never
be proved). When one gains knowledge of Brahman, then it removes ajnaana and what
remains is ever-present Brahman of the nature of bliss.

Sadhakas would do good to remember that jnaana alone is the way to moksha. Through the
sutra's statement that realization of Brahman is only through jnaana, it is mentioned that
jnaana here isn't worldly knowledge but knowledge of Brahman.

As to where from we can get this worldly knowledge and what are the steps or way to gain
this knowledge and progress to moksha, it will be answered in the next sutra which we will
see in the next posting.

May we all strive to remember that realization of Brahman as our very nature of pure
Consciousness is possible only through knowledge of Brahman (as that which alone exists
as pure consciousness and the substratum of the entire world of names and forms) so that
through gaining knowledge we will be able to get rid of sorrows and will be able to ever
rejoice in bliss here and now itself.


Vedanta Mata Sankshepah

Brahman and Ishvara
Of all the sciences that are there available, spiritual science is the only science that would
give completeness through the knowledge. Every other science thought would give
knowledge in that particular field cannot give the completeness as the spiritual science.
Spiritual science is the science about Brahman which is the source of everything. Knowledge
of Brahman alone can give completeness because Brahman being the source of everything.

Knowledge of the source of something is as good as knowing all its products that would
come out of that source. Knowledge of the gold will result in knowledge of all the ornaments
that can be made from the gold. Brahman is the source of the entire universe, and
knowledge of Brahman is as good as knowing everything. And that is why knowledge of
Brahman would give completeness. In Mundaka Upanishad Shaunaka approaches the Guru
Angiras and asks O Guru, Please tell me that one thing knowing which everything can be
known. Guru Angiras speaks about Higher knowledge and Lower Knowledge in which
Higher knowledge is the knowledge of Brahman

Yattat adreshyam agraahyam agotram avarnam
Achaukshuhshrotram tat apaaNipaadam
Nityam vibhum sarvagatam susookshmam
Tat avyayam yadbhootayonim paripashyanti dheeraah
(By the higher knowledge) the wise realize everywhere that which cannot be perceived and
grasped, which is without source, features, eyes and ears, which has neither hands nor feet,
which is eternal, multiformed, all-percieved, extremely subtle, and undiminishing and which
is the source of all.

We can see from this Mantra that Brahman is beyond all words, definitions or even to be
imagined. Such is the nature of Brahman and scriptures point out that Brahman is the
source of whole creation. The next question would be that if Brahman is the source of
everything and everything came from Brahman, is everything that came from Brahman
different Brahman or same? The following Mantra from Mundaka Upanishad speaks about
how creation came from Brahman


YathorNanaabhiH srujate grhnateca
Yataa prtivyaam oshadhayaH sambhavanti
Yathaa satah purushaat keshalomaani
taThaaksharaat sambhavateeha vishwam
As a spider spreads out and withdraws
As on the earth grows the herbs (and trees),
And as from a living man issues out hair,
So out of the Imperishable does the Universe emerge here.
Everything comes from Brahman, exists in Brahman and goes back to Brahman and we can
see above that the scripture is explaining the creation process with example.

The next question would be, during the time when the world exists in Brahman, is there a
duality of Brahman and the world? Scriptures say that before creation, Brahman alone
existed one without a second. After dissolution also Brahman alone would exist one without
a second. But during the time when the world is perceived to be existing, there seems to be
duality. Entire creation is nothing but names and forms and so we can say that the duality is
nothing but names and forms. Scriptures point out through analogy that anything that is in
the form of names and forms are only temporary and unreal. Thus, we can clearly say that
Brahman alone exists before creation, Brahman alone exists during the perception of the
world and Brahman alone exists after dissolution of the world.

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

If there are clay pots, before the creation of the clay pot clay alone existed, after creation of
pots clay alone exists (in the form of pot) and after destruction also clay alone exists. Thus,
the real matter with respect to the creation-existence-dissolution of clay pot, clay alone is
real and whatever is called as pot is just an incidental name given to the name and form
which is not real. In the same way, Brahman alone is the real entity, all creations are just
names and forms in Brahman and are not real.

Even though we saw a quotation from Mundaka Upanishad of how world got created from
Brahman, scriptures explain the creation process. Brahman when associated with an

inexplicable power of Maya becomes Isvara and Isvara thus using the power of Maya
creates the world. The world from the unmanifested form in Maya gets manifested as the
gross world. From the world perspective, Brahman as Isvara has quality of all-knowing and
all-pervading.

Tapayah sarvjnah sarvavidyasya jnaanamayam tapah. Tasmat etat brahma naama
roopamannam cha jaayate.
From Him who knows all and understands all, whose Tapas consists of knowledge, from Him
do proceed Hiranyagarbha, name, form and matter.

Q: Is there a difference between Brahman and Isvara?
A: From Ultimate perspective, Brahman alone exists and nothing else. Scriptures also say
that Brahman is essence of everything. So from this we can understand that Isvara is
Brahman only essentially. But from the perspective of the world there is difference when we
compare their characteristics. Isvara is the creator of the world, protector and destroyer of
the world, but Brahman being infinite and complete cannot do any of it. Isvara being the
creator of the world has the characteristics of being Sarvajnah (All-Knowing) and
Sarvavyapi (All-pervading) whereas Brahman being Nirguna or Attributeless, Non-dual and
One without a second do not have these characteristics. Thus, we can see that though
Isvara is Brahman essentially from Ultimate perspective, but from worldly perspective there
is difference.

Brahman being the Ultimate Reality of the world, doesnt have many ways to explain but
the definition of Isvara has different definitions based on different schools of Advaita. As per
the avacheda vada or limitation theory of Bhamati, Isvara is same as Brahman and this
Isvara conditioned to ignorance is considered as Jiva. Considering Pot analogy, the pot
space represent Jiva and the outer space or maha akasha represent Brahman or Isvara.

According to reflection theory or Pratibimba Vada of Vivarana school, Isvara is real from
empirical perspective and is Brahman only. This is termed Orginal Consciousness or Bimba.
This Isvara reflected in intellect is Jiva. According to Prakatartha vivarana of Anubhuti
swaroopacharya, Isvara is the reflection of consciousness in the beginningless power of
Maya is Isvara and reflection of Consciousness in Avidya is Jiva. In Sankshepasharirika of
Sarvajnatman, reflection of Consciousness in nescience is the Lord and reflection
Consciousness in intellect is Jiva.

According to Abhasa vada of Vartika School, Isvara is fallacious reflection of Consciousness
on Maya and Jiva is reflection of Consciousness on Avidya. As we have seen in earlier
article, the reflection is fallacious and hence both Jiva and Isvara are illusions even at the
empirical level. According to this school, Isvara is different and is just an illusion only. When
Avidya vanishes, the Jiva realizes that there is only one Brahman.

In Pancadasi, Vidyaranya Swami explains about Jiva and Isvara from different perspectives
in different chapters. In the first chapter of Tattvaviveka, there is primordial power or
Prakrti which is two, Maya and Avidya. Maya is that Parkrti which is predominant of Sattva
and not over powered by Rajas and Tamas. And reflection of Consciousness in Maya is
Isvara. In Chitradeepa, Vidyaranya Swami explains four-fold division through Pot analogy.
(i) Pot space or space between the walls of the pot, (ii) water-space or the space reflected
with the clouds and stars in the water present in the pot (iii) the outer space (iv) the cloud
space or the space reflected in the watery part of the cloud like rain or dew. The first part of
space between the walls of pot is called Kutastha. The second is the Jiva reflected in the
water present in the pot. The third is the Brahman or undefined Consciousness and fourth is
Isvara which is the reflection of Consciousness in impressions of the intellects of all beings
that exists under the control of Maya.

Even though there are various definitions of Isvara, various theories try to explain the same
principle that Brahman alone is Real and everything else is unreal. Different definitions are
explained from different perspective and we can take whichever perspective helps us to
understand the principle or the essence of the scriptures and thereby gain the knowledge
and attain the Ultimate goal of Moksha.


Dhyaana Nirupanam

V \4l+|+-9T
om dhynanirpaa

(l4+ Hl TTlTP
6F44lT \4l+-96-+{+
bhedabhvana okakraam|
tasyavraa dhynarpata||1||

1. Notion of duality is cause of sorrow and it should be removed through dhyaana.

|Hl + 9T|-6+l6
Hl+ B(l PlTl T-+-+
cittaodhanam ekacintant|
lana sad mokakkuka||2||

2. Control of mind through one-pointedness (or thought of one) should be practiced
always by desires of moksha.

l4|= 6 9 PB4 6
4F4Pl+B \4l+( 6 TP +(+
rgavarjita premasayuta|
yasyamnasa dhynahetukam||3||

3. Whose mind is devoid of attachment to the world and with love towards
Ishwara/Brahman, such a mind is caused of dhyaana (leads to dhyaana).


( 4Hl|B6- HlB+l|-46-
4- |F6l +- \4l+|B|&(P+v+
devasita sannvita|
ya sthito nara dhynasiddhidam||4||

4. That man who remains controlling the indriyas (devas here means indriyas) and
positioned in an asana, for him dhyaana will be established or achieved.

7( 46l 9 =+ B(l
4-+ P+l +l-4l |( 4 +-+
iadevat pjana sad|
bandhana mano nnyath hi vai||5||

5. Control of mind is through worship of Ista devataa (favorite deity) at all times
definitely and not through any other means.

|8Pl+B 6|-6+P
\4l+4-+ -G(l4TP +\+
kiptamnasa dvaitacintanam|
dhynabandhana dukhadyakam||6||

6. Distracted mind and thought of duality (dual thoughts) are bondages for dhyaana
and will lead to sorrow.

Tl4|= 6 ( H4|= 6P
|-6+ 6 \4l+F4 P |(P ++
klavarjita deavarjitam|
cintana tu dhynasya muktidam||7||

7. That thought which is devoid of time and space (at all times and in all places), that

will lead to liberation of dhyaana (means it will take to the goal of dhyaana or beyond
dhyaana itself).

B4-4l8O 4 |-6+P
B4 (l 6 4l |( 9l+ +<+
sarvavyptabrahmaiva cintanam|
sarvad tu bhakty hi plana||8||

8. Thought that all-pervasive Brahman alone exists should definitely be implemented at
all times.

|+t4\4l+-9 |( F4ltP+-
l++lPT +-(TlTP ++
nityadhynarpa hi svtmana|
jnanmaka nandakraam||9||

9. Ever-meditation form of ones own Self, named as knowledge, definitely is the cause
of happiness.

\4l+PP| 6 6+P
64|= 6 Bt4-9T+{+
dhynamagnacitta tu cetanam|
dvaitavarjita satyarpaka||10||

10. But that mind which is immersed in dhyaana is pure Consciousness alone, devoid of
duality and of the form of reality.


4F4 Pl+B \4l+B 46
+-(+-(+l +-(+-(+-+{{+
yasya mnasa dhynasayuta|
nandanandano nandanandana||11||

11. One whose mind is filled with dhyaana, such a person ever rejoices in bliss, ever
rejoices in bliss.


Anukramaanika Nirdesham

1. Editorial a general message.
2. Dhyaana Siddhi an analysis of dhyaana.
3. Upanishad Vicharah - a multi-part series on the concepts propounded in the
Upanishads.
4. Upaadhi Dhyotanam a multi-part series with slokas explaining madhvacharyas
upaadhi khandanam and answering of the same.
5. 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. Dhyaana Nirupanam a short work on dhyaana (meditation). This section is
dedicated to original work written but not explained in depth in order to help
sadhakas in reflection of the concepts themselves.

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.
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http://vedantatattva.org/vedantagroup/VedantaMadhuryam
Subscribing and unsubscribing can be done by mailing admin@vedantatattva.org.

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AUM NAMAH SHIVAYA VEDANTA MADHURYAM 24 Nov 13

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