VedantaDarshanam May10

AUM NAMAH SHIVAYA VEDANTA DARSHANAM May 10
Vedanta Darshanam
Salutations to all.
Yet another very eventful month has passed by. Amidst all the problems in life; amidst all
the chaos in the world; amidst all the vedantic learning in the world, life still goes on. Hence
Sankara says “kaalah kreedathi, gacchathi aayuh” or “time plays and life goes on”. Life goes
on irrespective of whatever happens in the world (external world or even our own micro-
world).
Thus killing time in the world we are basically fools not knowing what is to be achieved in
life and not trying to find out what is the purpose of life. Though the world and worldly
people may consider going to the temple daily or chanting chants daily or learning Vedanta
as utterly useless and foolish as these are repeated over and over again, they forget that
life itself is like that in the world. Daily we get up in the morning; brush our teeth; take
bath; go to work; spend some time back at home; then go to bed; again get up in the
morning the next day. Thus the chain or cycles of activities have been going on for many
years (and many births too). There may be small changes in the activities but at a broader
perspective they have remained the same always. But foolish as we are, majority of us
never question life in itself. Such questioning is essential and will trigger our journey
towards the ultimate goal or purpose of life which is realization of non-dual reality of blissful
Brahman.
Many of us aren’t like worldly people as we have started questioning the purpose of life and
hence have started learning or at least understanding Vedanta. This in itself is good but isn’t
good enough to take us to the goal of bliss. A weight-lifter might be just 2 kilos from
winning but that doesn’t mean anything at all (though the weight being lifted might be very
high). As long as victory is not achieved the effort though can be appreciated and praised
will not be of much use. Though there may be many people who might praise even having
little interest in Vedanta, that isn’t enough as we might still end up in suffering. The
question that a seeker should ask himself or herself is as to whether the goal of eternal bliss
has been achieved. As long as the answer to this question is no, it is as good as a person
hasn’t done anything. This attitude is essential for many reasons – the first one being that
we will be able to keep-up the urgency to realize and work towards the same with much
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of 56
importance. The second is that the ego will always be kept in check so that there is no
notion or thought that “I have achieved a lot”. Many other reasons can be quoted or
mentioned but will not enter into too much analysis. A seeker should always remember or
keep in mind that as long as the goal of moksha is not attained, there should not be any
rest.
We are blessed indeed that we have been able to start in the path towards the goal of
moksha through Vedanta. Thus we should ensure that we don’t leave the path in between
but are able to see the journey to the end. Who better to guide us towards this than Adi
Sankaracharya. May this month of the birth-date of Sankara develop the sense of urgency
in us to achieve the goal in this very birth itself thereby utilizing Sankara through his works
to the maximum. May Sankara guide us towards the goal of moksha so that moksha will be
attained in this very birth itself.
AUM NAMAH SHIVAYA

May 17th
Anukramaanika
Vedanta Darshanam ..................................................................................................................................... 1

Guru Mahima ................................................................................................................................................ 4
Mukhya Vishayam ......................................................................................................................................... 8
Sankshiptha Vedanta .................................................................................................................................. 15
Gitaamritham .............................................................................................................................................. 19
Upanishad Prachaaram ............................................................................................................................... 23
Raga Varsha................................................................................................................................................. 27
Madhuraamritham...................................................................................................................................... 29
Praadeshikam.............................................................................................................................................. 32
Charitham ................................................................................................................................................... 36
Shatru haranam .......................................................................................................................................... 40
Vedanta Pariksha ........................................................................................................................................ 47
Ghatanaa ..................................................................................................................................................... 50
Mata Parichayam ........................................................................................................................................ 51
Anukramaanika Nirdesham ........................................................................................................................ 56
Guru Mahima
Let us continue with the slokas of Guru Gita where a seeker offers prostrations to the Guru.
Yasmin sthithamidam sarvam bhaathi bhaanarupathah

Priyam putraadi yat preetyaa tasmai sree gurave namah
By existing in whom, everything shines and appears existing; by whom son, partner etc.
become liked, my prostrations unto such a Guru.
Guru as Existence
Though we have discussed the Guru as SAT or Existence, yet each time we discuss this it
clears our mind more and takes us more towards intuitive experience of eternal bliss; in
simple terms, talking about the real Guru of Brahman is always new and is never boring. Of
course those sadhakas who feel Vedanta as boring don’t have real interest in it – unlike
other sciences where interest vanishes after a period of time (in some cases it is one day
and for others it may be many years) Vedanta is a science where interest will never vanish
as this is the very science of existence.
Existence is the basis of everything and hence when we grasp existence completely, our
knowledge becomes complete and there remains nothing else to know, nothing else to
attain and nothing else to desire.
But generally the existence that we grasp isn’t pure existence but existence limited by a
name and a form – this existence is what is collectively called as world and individually
called as “I” or Ego (which is associated with the body-mind-intellect). This existence limited
by names and forms isn’t true existence as existence in itself can never be limited.
Existence if limited would make it temporary as that which is limited is temporary or subject
to changes or will die after a period of time. If existence has to be existent eternally, which
is the very definition of existence, then it has to be unlimited. This and along with the logic
that differences in existence are only in names and forms brings us to the conclusion that
limited existence or existence with names and forms that we experience is only an illusion
or an appearance in existence. When unlimited space gets as-if-limited inside a pot or a
room, it isn’t really limited but it seems or appears to be limited. This is just an illusion and
space is ever unlimited alone. As long as the pot or room appear, space will seem to be
limited or have become a specific one and called pot-space, room-space etc. This limited-
ness isn’t real but only a temporary appearance and perceived or experienced or considered
as real due to one’s ignorance. Similarly existence is one and unlimited but it appears to be
many and limited when there are names and forms; names and forms only seem to limit
existence and never really limit existence. Wise people will always be able to remember that
existence is unlimited always.
A guru is one who abides as existence since the knowledge that “I am unlimited existence”
always is there in the mind. A guru never even doubts this knowledge. This knowledge is
what makes a guru blissful at all times. Irrespective of whether the environment or
surroundings are conducive for a guru or not, the guru will always remain blissful. Krishna’s
very life is a testimony to this – there never was a time when Krishna didn’t have problems.
Starting from the birth day till the death day his life was surrounded with problems of all
sorts. Still he was able to remain blissful and thereby give that blissful experience to others
around him as well. This is because he always knew himself to be unlimited existence and
unlimited existence is always blissful as there cannot be any problems (limitations) for it.
Problems in life are caused due to limitedness – when we feel we are limited by something
which means we lack something then we desire to achieve it. In order to fulfill this desire
we perform actions. The actions might or might not lead to the desired result. When the
action doesn’t lead to the desired result we become sad. When the action does lead to the
desired result but the result doesn’t stay eternally (it will never stay eternal as Brahman
alone is eternal) then again we become sad. Sorrow is due to problems of one or the other
kind. For some, problems are due to health troubles; others due to attachments; yet others
lack of money; yet others lack of fame etc. A person without problems will be able to ever
rejoice in bliss. Once a person abides as unlimited or pure existence then there are no
problems at all. Though externally problems might still seem to be present, a person will not
be affected by those problems even as the dreamer isn’t affected at all by the activities in
the dream world and even as an actor isn’t affected by the problems faced by the role in a
movie.
The Guru thereby ever remains blissful even when faced with the gravest dangers or
problems (yasmin sthitho na dukhena gurunaa api vichaalyathe – even when faced with the
biggest sorrows, a person will not move or get affected). Even as a magnet changes iron
that is near it gradually similarly the guru changes the shishya who seeks him slowly and
gradually. This change might not be that visible for a shishya as only people with subtle
intellect can apprehend such changes. But after a period of time the shishya will definitely
feel his mind getting calmed and himself progressing from limited sorrowful experience to
unlimited blissful experience. Hence a seeker who wishes to progress from sorrows to bliss
should seek such a guru who abides as unlimited existence.
Guru as ever-liked Brahman

Yajnavalkya says to Maitreyi in Brihadaranyaka Upanishad that the husband is loved not for
the sake of the husband but for the sake of the self (oneself). Anything that we like in the
world (even dearly) is due to attachment towards the Self that pulsates inside us as “I-
exist, I-exist”. This goes to such extent that we will even be ready to sacrifice a leg if we
want to stay alive which clearly goes on to show that “I” as Consciousness and distinct from
body-mind-intellect is the most liked entity in the entire world.
Since the Guru ever abides as Existence or “I” or Brahman therefore the guru is the reason
why anything else is liked in the world. Knowingly or unknowingly therefore we all like
Brahman and are striving to achieve Brahman through one or the other means. Seekers try
to achieve Brahman through Vedanta whereas worldly people try to achieve through worldly
pleasures thinking that worldly pleasures will fulfill them completely (achieve the
culmination of liking). But only a wise person will analyze as to what is being dearly loved
than anything else and thereby strive to achieve that in order to remain ever blissful rather
than shifting from one liked object to another making our lives more miserable as it
progresses. If we just analyze the life of a normal person in the world we can see to how
miserable life becomes as aging happens. This is because there is no wisdom or knowledge
and a person seeks happiness in one or the other object of the world. This seeking is
possible in full gear only during young age. Once a person starts aging this seeking cannot
happen as physical health diminishes quite a lot. Therefore not being able to even seek out
objects life becomes miserable. But all this misery is without remembering that the liked
entity isn’t outside but it is our very nature of Consciousness. As AMMA says, we are like the
musk deer who runs hither and thither trying to find out as to from where the good smell
comes; running here and there it gives up its life never realizing that the smell comes from
itself and not outside. Once we surrender unto a Guru who has found the most-liked entity
and is experiencing it each and every moment of his life, such a Guru will be able to guide
us to the experience.
Only a person who is intuitively experiencing or abiding as the Self can guide another
person to the Self. All other people who guide based on mere intellectual knowledge will not
be successful in helping others as they themselves are yet to achieve success. Though we
can use the help of such people who may not be realized but still can guide us properly, it is
best for us if we can seek a guru who is abiding as the Self as then chances of getting
deluded by false-masters will not happen and we will be able to progress towards the goal
quickly.
May we seek the Guru of Brahman who is present each and every place that we perceive so
that we may be able to achieve the unlimited and liked existence thereby making us ever
rejoice in bliss.
Mukhya Vishayam
Sangeetham
Music is something which appeals to all – irrespective of whether one knows the nuances of
it or not; irrespective of whether it is classical or light or western; irrespective of whether it
is vocal or instrument; irrespective of all these distinctions, music very easily appeals to
everyone. Since it appeals to everyone, it is worth trying to understand how this can be
used as a platform towards the goal of moksha (it has been used as a platform in the past
as well).
Though today we call any sound with pattern music, this definition is a very wrong one due
to improper understanding of what music, where music is based on etc.
Based on Vedas
Music and art are often termed as gandharva vidyaa or sciences used by gandharvas. Music
is predominantly found in the saama Vedas (which in itself is sung rather than chanting).
Even other Vedas and vedic hymns are not just merely spoken or talked but chanted with
annotations. A person who has learnt any vedic hymns (like Purusha Sooktha or Rudram-
Chamakam) would know that there are udhaatam, svaritham etc. each of which
corresponds to a particular note in the 7 note scale of music. What this means is that each
of these are related to each other by a particular gap in frequency (like the note C and D in
western terminology and SA and RI in classical terminology).
Many of us who would know to chant these hymns wouldn’t even have realized that these
themselves are based (at least partially) on music. Music since it comes from Vedas is a
science that can lead to realization as Vedas themselves help us in achieving this goal of
realization (that is the one and only real purpose of Vedas though they may achieve it in
successive steps of purifying the mind through ritualistic actions, controlling the mind
through practice-oriented actions and focusing the mind unto Brahman through knowledge).
Thus the origin of music itself shows that it is a means to realization though today it has
been used for many purposes including money, fame, power etc. (sometimes even
Oscars☺).
Music – its components

Music as we vaguely understand it consists of just tunes. But this is not the case with music.
Music isn’t mere tunes alone. Music consists broadly of 3 components – first is the tune,
second is the lyrics and third is the beat-pattern (known as taalam).
The tune in itself is based on ragas or pattern of svaras (vaguely translates to notes). The
svaras used, the relation between the svaras used, the way the svaras are used (plain or
straight, oscillating etc.) etc. are collectively called raga. The raga has a deep significance in
creating emotions or rasas for the singer and the listener. One raga can develop devotion
whereas other can bring tears to our eyes; yet another one can be strong enough to
awaken the seeker inside us who might be deluded into the world and its objects. Emotions
or rasas are nine though we will not delve into emotions or even ragas for that matter much
as these are deeper subjects.
The emotion that a raga brings out depends on the lyrics. Based on the lyrics (called
saahityam) the raga has to be set so that the meaning of the lyrics is expressed sufficiently.
It is sometimes possible to use just svaras or words of beats (like in dances) to drive the
raga though in such cases as well the emotion of the raga has to be expressed sufficiently
for it to create an impact on seekers. A very important aspect of lyrics is it should be
meaningful (music in order to lead us to realization should have lyrics that are directly or
indirectly leading us towards realization).
Tune and lyrics cannot be set in a random way – anything random always causes trouble for
everyone; instead discipline or routine is that which helps a person progress gradually
towards any goal. Driving erratically on a highway can cause troubles for oneself and others
too; therefore traffic rules are set for driving to progress in a controlled way. This controlled
way of having the tune and the lyrics in music is called thaala (or we can this is based on
thaala which is vaguely translated as beats). Beats take a pattern and this pattern is
repeated over and over again. Within this repeated pattern, the tune and lyrics have to be
set so as to give a controlled effect to the singer and the listener. Today obviously many
songs are just based on some drums being played very loudly and sometimes patterns may
not be there or may be too complex that only experts like Zakir Hussain can follow it.
An important aspect of music is that it should be able to deeply influence anyone – such
deep influence (not mere simple appeal) is possible only when listeners are able to
understand as to what is happening which means music has to be simple. Many of the
classical songs set by the trinity of carnatic music (tyaagaraja, muthuswaamy dikshitar and
shyaama shaastri) are simple for a person with a keen intellect and grasping ability.
If we look at today’s music whether it be classical or light or western, there can be found no
relation between any of the three components. There would be some lyrics which would
have no meaning at all; there wouldn’t be any proper pattern, even if patterns are there the
patterns wouldn’t be suited for the particular tune or raga, even if it is suited for the tune
and raga, it wouldn’t suit the lyrics. For eg: we cannot set a sad tune with lyrics like
“rejoicing”; we cannot set a sad tune for the lyrics or occasion of marriage. Ancient classical
music had all these components properly set – though there would be sad tunes, the lyrics
of the tune would not just suit the tune but it would also be something hinting at realization
or not attaining realization. It wouldn’t be wrong to quote one of the ghazal singers and
leading playback singers of today, who said that he has sometimes requested lyrics of film
songs to be modified because of use of very vulgar words (of course he would be able to
understand the importance of lyrics as ghazals are based a lot on lyrics).
Since we have dealt with the 3 components of music now comes the fourth component
which isn’t exactly part of the music but part of the singer or musician. This is bhaava or
expression (vaguely can be translated as emotion as well). Bhaava means how well a
person is able express himself through music. This is vital not just for listeners but for
oneself as a person who sings with bhaava sings from the heart which means that the song
touches the heart; when the heart gets melted with the tune, lyrics and beat then the doors
of devotion towards the non-dual reality of Brahman or Lord gets opened thereby giving us
a giant leap towards the goal of realization. Bhaava mainly depends on the person singing
from heart which means understanding the true purpose of music – we may think that
bhaava depends on how good our understanding of the components of music is but this isn’t
the case. True bhaava only comes when we are able to remember the Lord while singing.
This alone is true bhaava as this makes our very existence like a blossomed flower – even
as a blossomed flower attracts people similarly the blossomed heart attracts ourselves and
others as well (“we ourselves” attracted means that we will be able to go to the blossomed
heart which is the abode of the Lord thereby focusing on the Lord without distractions
towards the world and others attracted means that other people will also be pulled towards
the Lord residing in our heart which will pave way to opening of their hearts where also the
Lord resides).
Bhaava and explanation of the same cannot be accomplished successfully – a seeker has to
experience this oneself. Even as the taste of good food can only be experienced through
taste and not through words, similarly the importance of bhaava can only be felt intuitively
rather than explanations (explanations will only guide us in the right direction). This aspect
of bhaava being fully apprehend only through experience is the same with moksha,
Brahman, bhakthi, jnaana etc. which shows that all of these are synonymous with Brahman
or Ishwara. To put it briefly, Brahman is bhaava (we can term this beautifully as brahma
bhaavam or thoughts about Brahman – just that in music thoughts of Brahman expresses
itself in tune, lyrics and beats whereas in Vedantic discourses thoughts of Brahman
expresses through words, similes, examples etc.).
Trinity of Carnatic music

Now that we have grasped the components of music the next step is to analyze as to how
music has been used by stalwarts in the field. By stalwarts I don’t mean Ilayaraja or Oscar-
winning Rahman but those who have used it as a means to moksha (not as means to fulfill
one’s tummy - ☺before the thoughts of anti-film creep in, should mention here that both
these people have expressed music very beautifully in their works and these have been
appreciated and enjoyed often – such enjoyment obviously is short-lived and cannot give us
eternal bliss). The stalwarts we are talking about are Tyaagaraja, Muthuswaamy Dikshitar
and Shyaama Shaastri – these trinities have used music as a means towards moksha for
themselves in the first place; that which cannot lead ourselves towards moksha cannot
definitely lead others to moksha. Thus since these trinities and their interpretation or their
music itself has lead them towards moksha therefore it goes without saying that a keen
seeker would be able to use them as a means towards moksha.
Where better to start than with Tyaagaraja’s words of “sangeetha jnaanamu bhakthi vina,
sanmaargamu galade o manasaa”. Tyaagaraja beautifully emphasizes in simple words that
music is a platform towards moksha through bhakthi or devotion (devotion means total
surrender unto Ishwara which is nothing but pervading our minds with thoughts of Ishwara
at all times) and thereby tells his own mind to go in the good direction (good direction isn’t
being a good Samaritan but being a good seeker moving towards the goal of moksha). Here
itself we can see that Tyaagaraja isn’t guiding another person but guiding the mind which
will apply to himself. The same can be clearly found in the maanasa guruguha rupam
bhajare song of Dikshitar where he tells the mind to focus on Brahman and to renounce
dual notions (attachment and aversion to the different objects of the world). Each and
every song of Shyaama Shaastri is an offering unto Devi – this itself shows his one-pointed
devotion towards Devi. Vedanta isn’t against saguna upaasana as long as the deity
pervades the entire world rather than just remaining in the particular form or confined to
the particular form.
Since the analysis of the works of the trinities itself is very vast hence will not indulge in the
same (interested seekers should read through the madhuraamritham section of each
magazine where one or more classical songs are explained from a Vedantic perspective).
Music – its impacts on the mind

Music when having proper bhaava can tame or calm the mind very easily irrespective of
whatever is the tune that a person listens to. Though, it should be mentioned here that
lyrics are important most of the times for a seeker to use music as a means towards
moksha. When mere tune is apprehended, it can calm the mind temporarily. When the tune
is used with proper lyrics denoting emphasis towards moksha then it immediately becomes
a means to realization. Anything where Brahman is associated or added will have more
value, strength, power and beauty. This applies to music too – music where Brahman is the
subject-matter will very easily sweep us off our feet (ego) and make us submerge in the
ocean of bliss of Ishwara.
This can be very easily seen in the songs of Sadaasiva Brahmendra who was a yogi and
Vedantin. The simple words of kim bhokthavyam kim abhokthavyam, sarvam brahma
mayam re re (what to enjoy and what to not enjoy, everything is Brahman alone) or
maanasa sanchare re brahmani (immerse yourself in Brahman) are so meaningful and
touching that mere remembrance of the song itself can elevate us to a blissful state. It is
also worth mentioning here that many of his songs are sung in different ragas by people.
We can also see many of Swati Tirunal’s songs touching our hearts due to the simplicity in
the words and emphasis on Ishwara rather than anything else.
It is also worth mentioning that there are many bhajans that are part of various missions
like Mata Amritanandamayi mission, Chinmaya mission, Arsha Vidya gurukulam,
Ramakrishna mission etc. Since these bhajans focus primarily on Ishwara therefore the
music gets an elevated state appealing to millions of people and guiding them towards
eternal bliss slowly and gradually.
Once a seeker is able to calm the mind, the mind can be easily used to focus on Brahman so
that it becomes the sadhana of contemplation which directly leads to the result of moksha
or eternal bliss. When the music has proper lyrics emphasizing on Brahman then such a
music serves the dual purpose of calming the mind as well as gaining focus on Brahman
(focus is contemplation).
Music is devotion
Music when having proper lyrics serves as a direct way towards liberation or moksha. It
then is self-sufficient and nothing else is required in order for a seeker to attain liberation.
Such a self-sufficient means to eternal bliss is nothing but devotion or knowledge. Narada
himself characterizes bhakthi as that which is self-sufficient and doesn’t depend on any
other path.
The goal of any music should be to move from being mere-appeal-source to being devotion
in itself. This isn’t similar to devotional music – devotional music is devotional only in itself
but doesn’t necessarily serve as devotion unless a seeker uses it with proper bhaava. So we
can say that turning music into devotion is a two-step process; first is ensuring that the
lyrics, tune and beat are set in such a way as to remember Ishwara or Brahman; second is
ensuring that when a seeker uses such music, it is not for pleasuring oneself or others but
as a means towards realization of Ishwara through constant contemplation of Ishwara. The
first step depends on the musician who writes the lyrics, tunes it in a particular raga and
sets it to a particular beat pattern whereas the second step depends on either the singer or
the listener who don’t use it just as something to please the ears but as something which
pleases the heart thereby leading to devotion being cultivated.
Today the first step itself isn’t fulfilled in majority of music. Gone are the days when even
light or film music used to have devotional flavor in them. Today music is just a way to
attract people into watching a movie or to win awards by not just tainting music but
disrespecting it as well (this doesn’t mean that a song set properly to a raga alone is right;
it just means that lyrics, tune and beat should bring out the subject-matter of Ishwara).
And out of the very few music which satisfies the first step or criteria, fewer are those which
are used to fulfill the second criteria. Most of the singers and listeners are just interested in
pleasing themselves or others or to earn money or awards (fame, money etc.) rather than
using it as a means to cultivate devotion. A true seeker will be able to use good music in
order to progress towards moksha though there may be only the seeker involved in such
music. This is contrary to people sitting around a singer and waving or nodding their heads
to some improvisations by the singer and the singer himself or herself seeking such nods. If
a person raises criticism towards the singer, then the singer gets very offended. A true
seeker on the other hand will not get offended at all because he or she is interested only in
developing devotion through constant contemplation of Ishwara.
When the two steps are fulfilled, music gets converted to devotion and such music itself is
the direct sadhana towards realization. A seeker then becomes in par with the trinity of
music and many other musicians who have used music as a means to realization. It is when
this happens that music is being utilized to its fullest. All other times music is just like a
computer used only for simple calculation (under-used computer – a computer can do much
more than that – a simple calculator alone is enough for simple calculations).
Since majority of us have keen interests in music therefore let us use it as a means to
realization through devotion and through constant contemplation rather than under-using it.
May we use music to its fullest whether we are listening or singing or composing and choose
useful music (that which helps in developing devotion) over good music (which merely
pleases). May the ultimate reality of Brahman help us in achieving that through proper
understanding of music explained in this article.
Interested seekers can go through few songs at

- “Song of the week” section at http://vedantatattva.org
- http://vedantatattva.org/vedantagroup/Aparna/Compositions/Songs/lyrics.html
Sankshiptha Vedanta
Ekasloki
Seldom do we come across a work which is very short yet concise enough to lead a seeker
directly unto the truth. Add to this that the work doesn’t just give concepts as statements
but through a very logical analysis. Again add to this that the work doesn’t just serve as a
concept-matter but as a means of constant contemplation. Further adding to this that the
concepts in the work has been used by none other than Ramana Maharshi as the vichaara-
maargam or “self-enquiry” path through “who am I” analysis. Add all this and we will end
up with this beautiful short work of Sankara titled Ekasloki.
We can argue that Sankara used concepts from the jyotir brahmana of Brihadaranyaka
Upanishad but this argument then will go to every Upanishad as well because truth is one
alone but interpreted and re-stated in different words and through different logical analysis.
It requires an intellectual master to capsulate the discussion between Janaka and
Yaajnavalkya into just one sloka and not deviating from the ultimate truth of non-dual
Brahman in any way at all.
As the title suggests the work consists of just one sloka. The work is in the form of dialogue
between the shishya and the guru (disciple and teacher). Generally we find shishyas putting
forth questions to the Guru but here we find a different way of dialogue put forth by
Sankara. The Guru puts the question upon the shishya. The difference between the guru
asking the question and the shishya asking the question is that the shishya might not know
what to ask, how to ask etc. whereas the guru knows very well. Though ultimately the guru
will lead the shishya unto the truth of Brahman, it may be more effective if the right
questions are asked in order to ensure that the shishya achieves the goal without much
delay. Each moment of delay is an experience of sorrow not just now but something which
might add up for more sorrows in the future (through future births by doing selfish actions).
Though we can say that a person who falls off from the spiritual path will still have
spirituality stored in him or her, we cannot guarantee that the next birth will definitely be
one that helps in the spiritual quest (it may take many more births in order to start back
again on the spiritual quest). Thus the approach that Sankara takes here is the perfect
approach which will ensure that we achieve the goal of eternal bliss (devoid of sorrow) here
and soon itself.
The first question that the Guru asks the shishya is as to what is light. Light is synonymous
with Consciousness as Consciousness is the light of all lights. There are numerous scriptural
quotations that we can quote to show that the Self or Consciousness is the light of all lights
(that which gives light to everything) but the Lord beautifully summarizes all of them in the
below sloka:
Yadaadityagatham tejo jagat bhaasayathe akhilam

Yat chandramasi yat cha agnau tattejo viddhi maamakam
What light is inside the Sun and illumines the entire world; what light is there in the moon
and what light is there in fire, know those to be mine.
Consciousness is the light of all lights as it is the only light that exists of its own (self-
existence or svayamprakaasha, self-luminous or svayamjyothi). Consciousness exists of its
own and is the basis of all other existences. This is proven very easily through the anvaya
vyatireka yukthi (recommended by Vishnu to Brahma in chathusloki bhagavatham). Anvaya
means co-existence – if Consciousness exists, then the world exists. Vyatireka means co-
absence – if Consciousness doesn’t exist, then the world also doesn’t exist. Through this
logic we come to the conclusion that Consciousness is independent and the world is
dependent on Consciousness for its very existence. Such dependent entities are temporary,
illusory and unreal – they are seen in the substratum of the independent entity. The best
example for this is the variable concept in mathematics. A variable is a mere illusion in
constants. At any point of time the variable is nothing but a constant. The variable may
have a name and form but names and forms are mere illusions (even like various gold
ornaments are mere names and forms in gold – thus making those names and forms mere
appearances in gold – gold alone being real). Thus the world that we perceive is a mere
illusion of names and forms in Consciousness.
It is this ultimate truth that the Guru takes the shishya to gradually from one level to
another. We are currently at the external world perspective. But a seeker has to go deep
inward in order to realize his or her own very nature of Consciousness. Consciousness is
deep inside as “I” – deep beyond the body, mind, intellect, ego etc. Thus Vedanta says that
Consciousness is as-if-covered by sheaths of body, mind, intellect etc. These sheaths have
to be broken by going beyond them. Therefore only a seeker who becomes introverted can
realize the Self. Those who run even behind various temples or pilgrimage places in the
world cannot realize the Self as they are unable to turn inward and perceive the Lord sitting
inside them as Consciousness. Yoga Vasistha says that such people forget the indwelling
Lord and run behind external Lords (forms) even as a person runs behind jewels when
having the jewel kaustabha with oneself. Going to temples etc. should make a seeker
introverted in nature – introverted doesn’t necessarily mean not mingling with people but
just more introspection and trying to spend considerable amount of time trying to analyze
as to “who I am”.
This approach of getting rid of various sheaths starting from the external world unto the
inmost Self is also known as Chandra shaakhaa nyaaya – logic wherein a mother shows the
moon to her child through a nearby branch (first showing the branch and then through the
branch’s end pointing to the moon). A seeker is gradually taken to the unknown from the
known (which includes the world, body etc.). This approach is vital and very important as
Brahman or the Self is beyond words and thoughts. Hence Brahman has to be known
through the various objects that we already know in order to get a perspective vision of
Brahman slowly. But it also has to be ensured that too much emphasis on what we already
know is not undertaken – too much emphasis on known can lead us to getting deluded into
the known thereby forgetting the unknown.
Before anyone argues that the unknown Self can never be known☺, we can remember
Vidyaranya’s words in Panchadashi that the Self is neither known or unknown – it is
something in between which itself proves that Maya has a part in the Self being temporarily
veiled (or as-if-veiled) until knowledge dawns in a person.
Once a seeker goes through this approach of going beyond each and every sheath, the Self
will be revealed as all-pervasive Consciousness, blissful Lord or Brahman. Then it will also
dawn unto the seeker that the Self isn’t something that is newly known but it was there all
along the path. Whatever was known was nothing but the Self alone but with illusion of
names and forms. Due to ignorance names and forms were considered as real thereby
giving an impression that they are real (and different from the Self). Thus getting deluded a
person identifies himself with these names and forms all the while when he is nothing but
the Self alone.
This is best understood through the analogy of dream. Dream experience is faced by one
and all equally. Each day the dream experience changes (even as names and forms
constantly change). While dreaming a person thinks that he or she is something different
and different objects in the dream are seen different from oneself. But once a person wakes
up, it dawns that the entire dream world was an illusion in the dreamer which means that
the dream world was nothing but the dreamer alone.
Thus through this approach a person finally comes to the conclusion that the Self alone
existed, the Self alone exists and the Self alone will exist irrespective of whether illusory
names and forms appear as existing or not (even as irrespective of whether the water is
seen in the desert or not, there is no water at all in the desert).
Once a person realizes that the Self alone exists and always resides in this intuitive
experience of the Self, then sorrow ends for once and all. Along with this ends all
discussions/questions/doubts etc. and a seeker ever rejoices in bliss.
May this short work of Sankara help us in realizing the Self and rejoicing in bliss. A detailed
explanation of the work can be found below:
http://vedantatattva.org/vedanta/docs/Ekasloki.doc
Gitaamritham
8.22
Purushah sa parah paartha bhakthyaa labhyah tu ananyayaa
Yasya anthasthaani bhoothaani yena sarvam idam tatam
Word meaning
Paartha – O Arjuna
Sa purushah – that (supreme) being
Parah – highest (nothing greater than him)
Ananyayaa bhakthyaa tu labhyah – definitely attained through unconditional devotion
Yasya anthasthaani bhoothaani – inside whom all beings exist
Yena sarvam idam tatam – by whom this entire world is pervaded
Meaning of the sloka: O Arjuna! That (supreme) being is highest (nothing is greater than
him); and he is attained definitely through unconditional devotion; he is inside whom all
beings exist and by whom this entire world is pervaded (in and out).
Bhakthi or Devotion
This word of bhakthi has been so misunderstood with the means that can help in achieving
it. This is similar to a person being called or mistook for a doctor while studying for doctor;
there is nothing wrong in this but if we take medicines or let ourselves be treated by such a
doctor, we will end up in trouble. Similarly if we don’t understand bhakthi or devotion
properly thereby making us improperly implement it, then we will not get the fruit of
devotion (which is eternal bliss). When we face grave troubles then we will question the
Lord himself of not helping us and thereby turn atheists.
The Lord mentions in many places of Gita that he is impartial towards the entire world
consisting of people who surrender unto him and people who accuse and curse him; but
those who surrender unto the Lord will be benefitted with the fruit of eternal bliss or
moksha whereas those who curse him will experience sorrows and sufferings.
Though the ice-cream that is there in an ice-cream parlor is impartial towards those who
buy it and those who don’t buy it, still those who buy it will be benefitted with the fruit of
some sweet moments and those who don’t buy it will not be benefitted.
Bhakthi is thus not just visiting temples daily or singing the names of the Lord once in a
week. All these are means that will help develop bhakthi and not bhakthi in itself. Bhakthi is
ananyam or unconditional. The word “ananya” means “without any other thoughts” – here it
just means that we have to remember the Lord at all times, without any fail. One moment
of lapse in remembering the Lord can make us fall down from the spiritual path so much
that in order to get steady again in the spiritual path may take years. As Nochur
Venkatraman says quoting Sankara that it is like a ball falling from the 100th step; with each
step it will gain momentum thereby taking the person to the bottom-most step. Thereby a
seeker should ensure that the Lord is remembered at all times. ☺It is worth remembering
as well that Lord, Brahman, Paramaatman, Krishna, Vishnu, Siva, Devi etc. are synonyms
for the one Consciousness that pervades the entire world (the quality of such an Ishwara is
defined by the Lord himself here which we will see a little later).
There are many puranic incidents which emphasizes this point that the Lord has to be
remembered at all times in order for a seeker to be a true bhaktha (thereby gaining
moksha). The most popular one is where Draupadi’s dress is being taken off by
Dusshaasana and she calls out Krishna. Draupadi initially calls out to the Lord with just one
hand, while holding on to the saree with the other hand. The Lord didn’t show up. Then
Draupadi lets go of the hand holding the saree and calls out to Krishna with both her hands
and the Lord shows up to protect her thereby protecting her completely. Holding on to the
saree denotes sticking on to our worldly passions without having complete surrender unto
the Lord. Unless we have complete surrender unto the Lord, the Lord will not show up to
protect us. Letting go of both hands and calling out to the Lord denotes complete surrender
to the Lord. When a seeker is able to completely surrender unto the Lord, only then the
Lord will protect the seeker and take the seeker towards the goal of moksha very soon. This
complete surrender doesn’t mean we have to stop our worldly activities and start chanting
the Lord’s names. Complete surrender is remembering the Lord at all times in our mind
while offering all activities unto the Lord and considering everything as a gift or blessing of
the Lord. This is always in the mind and hence is not an obstruction to our normal worldly
activities. We can still go on with our worldly activities, desires etc. A seeker who has
surrendered unto the Lord will remain unaffected whether a worldly activity has been done
or not; whether the desire has been fulfilled or not; irrespective of whether the fruits are
good or bad; thereby remaining ever blissful at all times.
The Lord’s nature

We cannot surrender unto a Lord about whom we have no idea whatsoever. Hence it is
essential to understand the nature of the Lord which is being beautifully defined by the Lord
himself here. The Lord is of the nature of Existence, Consciousness and Bliss absolute. The
Lord is the very basis of this entire world – this means that all beings that we see in the
world have come from the Lord or reside in the Lord as their substratum. The Lord is he
from whom this entire world has come. That from which this entire world has come and
unto whom this entire world merges after its destruction has to definitely reside in the Lord
as well – this is like a pot which comes out of mud and merges unto mud after destruction
always resides in the mud as its substratum. The difference between the pot and the mud is
names and forms which are there for the pot; names and forms are mere illusions and
aren’t real; they appear to limit and change the entity when really they are mere illusions
meant to delude ignorant people. Similarly the world is nothing but names and forms of the
Lord. Thus the Lord pervades the entire world in and out even as mud pervades the pot in
and out. This analysis is also called as causal analysis or analysis of cause-effect.
The cause is the substratum of its effect and the cause pervades the effect in and out. The
pot is the effect of the cause of mud. Therefore mud is not only the substratum of the pot
but mud pervades the pot in and out. Similarly the Lord as the cause of the effect of world
not only is the substratum of the world but pervades the world in and out (☺of course a
substratum always pervades the illusion which appears in the substratum but the
mentioning separately is to understand a bit more with details and logically).
As long as we don’t understand this nature of the Lord as pervading the entire world or the
world being a mere illusion of names and forms in the Lord, we will not be able to develop
devotion or complete surrender; devotion or complete surrender is possible only after we
know the entity (at least to an extent). Merely knowing the very nature of the Lord as all-
pervasive Consciousness itself is devotion as when we know the nature of the Lord we
cannot but surrender unto the Lord.
But what about those who know the Lord as all-pervasive Consciousness but still aren’t able
to completely surrender unto the Lord?
Such people don’t know the Lord in entirety or in other words their knowledge is not proper
that they are able to instantly develop surrender unto the Lord. When a person knows the
world to be an illusion of names and forms in the ultimate reality of Lord, it is impossible to
not surrender unto the Lord because without surrender sorrow alone will be experienced;
any wise person will instantly surrender unto the Lord knowing that the Lord alone is real
and the entire world is just an illusion causing us to suffer (anityam asukham lokam – the
world is temporary and hence sorrowful). Such wisdom is what we call as knowledge or
jnaanam. Today Vedantins split this jnaana into two aspects – one is the theoretical aspect
and called jnaana and the second is the practical aspect and called vijnaana (the Lord
himself uses these terms in the 7th chapter of Gita). In such people who know the Lord but
aren’t able to develop surrender unto the Lord, vijnaana is lacking whereas jnaana is there.
Put in Sri Ramakrishna Paramahamsa’s words, jnaana is knowing milk whereas vijnaana is
drinking or tasting milk. A seeker should ensure that both jnaana and vijnaana are there
(vijnaana means implementation of knowledge which directly results in experience of the
Lord as bliss).
Parah – the Lord is the highest or supreme goal

Along with nature of the Lord, a seeker should remember that the Lord is the highest goal
that can be achieved in order to develop complete surrender unto the Lord. Unless this
aspect is kept in mind, we will not be able to develop complete surrender because we may
think that there are many other means to get eternal bliss in this world. A person who gets
dejected from life due to financial losses might turn to Vedanta but his passion for Vedanta
will be short-lived unless this knowledge about the Lord being the highest or supreme goal
is kept in mind; he might lose all passion for Vedanta once he finds other passions in life
like a partner.
Thus knowing the Lord as the supreme goal is essential in developing complete surrender or
devotion unto the Lord. This knowledge is as simple as remembering that the Lord alone
can give us eternal bliss and everything else that we experience can only lead ultimately to
sorrow (unless the Lord is kept in mind). Thus the equation of life will yield the desired fruit
of bliss if the Lord is part of the equation (irrespective of whatever else is part of the
equation).
May the Lord through this beautiful sloka instigate us to remember him as the ultimate goal
of bliss and as pervading the entire world so that we may be able to rejoice in bliss here and
in this very birth itself.
Upanishad Prachaaram
Svetakethu Brahmana
Chandogya Upanishad is one of the big Upanishad among the dasha Upanishads (the other
big one being Brihadaranyaka Upanishad). There are few chapters of the Chandogya
Upanishad which are very important for a sadhaka in that they propound concepts so clear
and deep that a proper understanding is essential in order to progress in the spiritual path.
One such chapter is the 6th chapter which is titled Svetakethu Brahmana. This chapter for
most of its part is a dialogue between the father of Uddhalaka and the son of Svetakethu.
Uddhalaka becomes the guru who preaches to the shishya of Svetakethu not just in
concepts but through practical experience – many of the science-fans would do good in
going through this chapter to understand that Vedanta is one of the most deep science
where concepts aren’t just preached but practical examples are taken up (sort of like the
laboratory experiments that we take up today).
We should also learn from this chapter as to how ancient discussions between even family
members used to be. Rather than talking about futile matters like family, work etc. in
ancient times people used to discuss Vedanta. Elders used to have knowledge in Vedanta
and a willingness to share that knowledge; and youngsters used to always be ready to
apprehend knowledge wherever it comes from. We all know about how the great Vachaspati
Mishra (author of Bhaamathi sub-commentary on Sankara’s brahma sutra bhashya) came to
develop deep interest in not just Vedanta but all the various philosophies extent in his time
thereby authoring works on all the six darshanas – he was deeply influenced by the vaada
(debate) that happened during his marriage. This goes on to show that Vedanta and
knowledge were very important during those days than the chit-chat that happens today
during marriages and other festivals too. Even in festivals where people get together to
chant names of devathas and devis, people will be chatting in between talking about their
personal lives and the lives or rumors of other people.
The chapter starts with Svetakethu being sent to gurukula in order to learn the scriptures.
This gurukula system is scarcely found today and even if we can say that such systems are
prevalent in certain missions (like Chinmaya mission etc.) still people go there after they are
fed up with life and when they have developed considerable vaasanas so that effort to purify
the mind is much higher than ancient times. In ancient times when children would be old
enough to understand things, they will be sent to gurukula. This ensures that bad habits
and culture aren’t developed in them. This also ensures that once they finish the gurukula
and are ready to face the world in their middle age or little earlier, they are well equipped to
face anything in the world but with the goal of realization always lurking in the background
of their mind. Such young people when they marry would impart their spouse knowledge
about Brahman – marriage thereby wouldn’t be a mere platform for experiencing pleasures
or sharing emotions or consoling one another; instead married would be a platform to fulfill
one’s basic desires but without forgetting the goal of moksha. Thus when such couple who
have their goal as moksha give birth to a child, the child will have all the good qualities of
the parents. The child’s very grooming would be such that the goal of moksha is always in
the front rather than being in background or vanishing completely. And when the time is apt
the child would be sent to gurukula and thus the tradition of keeping Brahman as the main-
subject or main-focus in life continued.
If there is a case when either the gurukula doesn’t teach proper knowledge (which is
common these days due to many false-gurus who may have gained some text-book
knowledge but still are very far away from realization or true knowledge) or the shishya
doesn’t learn properly, then the parents were in a state to impart proper knowledge to their
child. This is exactly what happens in the case of Svetakethu. Svetakethu comes from the
gurukula with a big ego (as if he knows everything). The father Uddhalaka notices this and
instantly realizes that the child hasn’t learnt what is to be learnt.
Ego is the biggest and final obstacle towards realization as ego poses as the Self or “I” –
therefore unless a person gets rid of this wrong “I” (that which associates and identifies
itself with the body-mind-intellect complex and worldly objects) the real “I” of Self cannot
be realized. Thus once a person realizes, there will not be any ego or pride-sense in the
person – therefore it is said that knowledge brings humility. When a person realizes that
this entire world is just an illusion in non-dual reality of Brahman, how can one have any
individuality let alone ego (ego is individuality that is very big and specific in nature)?
Seeing that Svetakethu had ego or the thought or pride that he has learned, Uddhalaka
asks him the question as to whether he knows that by knowing which the unknown is
known? This is a way of asking as to whether he has known Brahman – Brahman is the
unknown and once a person knows Brahman then everything becomes known. Svetakethu
though had bit of ego wasn’t very bad and hence immediately he is humbled. He says he
doesn’t know anything like that and requests his father to teach him the same. Thus starts
the beautiful dialogue between Uddhalaka and Svetakethu. The dialogue could have ended
very soon when Uddhalaka says that Sad or existence or Brahman alone existed before
creation and names-forms are mere illusions even as various names and forms of gold are
mere illusions; gold alone is real. Similarly Brahman alone is real and the world that we
perceive is an illusion of names and forms.
This is the ultimate truth that everything is but one Consciousness – the duality is just an
illusion even as the dream world is an illusion in the dreamer. Sankara beautifully
summarizes this as:
Ghatakudhyaadikam sarvam mrittikaa maatrameva hi

Tadvad brahma jagad sarvam ithi Vedanta dindimaa
Pot, mud etc. are mud alone; similarly the world is Brahman alone thus roars the lions of
Vedanta.
Though this is the ultimate truth, often ultimate truth cannot be apprehended that easily
unless a person has great purity of mind, focus of mind and a clear intellect. Thereby it is
essential for majority of seekers to learn more and more about this truth in different words,
using different analogies etc. Svetakethu wasn’t an exceptional seeker and hence he doesn’t
understand fully what Uddhalaka said thereby requesting for more explanation. Thus
Uddhalaka takes up many different analogies and finally coming to the same conclusion that
“that supreme non-dual Self you are” through the mahavakya of TAT TVAM ASI or THAT
THOU ART.
Even a person like Svetakethu who had attended gurukula required to be told TAT TVAM
ASI nine times using nine different analogies or examples. This speaks as to how much we
have to be taught over and over again the same non-dual truth. Many people often wonder
or question as to why in vedantatattva.org articles, mp3s, magazines etc. the same truth of
Brahman is repeated over and over again. The answer is plain that such repetition is
essential for majority of seekers who cannot grasp the ultimate truth in the first go itself.
When a person initially drives from home to office, the route might be tough to remember
and therefore a GPS might be used to guide. Second or third time too the GPS might be
needed. It might require driving for a number of days until a person remembers the route
correctly that no GPS is required. Of course the number of days required is dependent on a
seeker and the seeker’s state of mind – some may require 2 days and yet others may
require 10 days.
Similarly it may take many repetitions in order to not just grasp the concept that Brahman
alone exists here but also to implement the same in our day-to-day lives. This is very well
denoted in this story where the mahavakya is repeated nine times. This doesn’t mean that a
seeker is very bad in understanding concepts – the important point is that a seeker has to
keep the goal in mind and achieve the goal whether it takes one day or one year or many
births. As long as the focus is on the goal and a seeker progresses in the spiritual path
without getting distracted or deviated from the path, there will always be hope for realizing
the truth.
May this brief intro into the 6th chapter of Chandogya Upanishad instigate us to not just
learn the chapter but also repeatedly listen, reflect and contemplate on the non-dual reality
of Brahman so that this birth will not be wasted without realization and we will be at least
proceeding towards realization.
Raga Varsha
Bhairav
The meaning of the word Bhairav is the fierce side of Lord Siva. True to its meaning, this
raga has a fierce effect on listeners – the raga also has a sad effect when dealt in the proper
manner with proper usages of svaras.
This is a very fundamental raga and some consider it as the adi raga (first raga) in
Hindustani music. The raga uses gandhara and dhaivata as andolita which can be very
tough to produce unless sufficient practice has been done. The main signature of the raga
(and its group of ragas – we already dealt with ahir bhairav in a previous edition) is the
usage of the phrase G M R where G is touched slightly while moving from M to R (no
amount of explanation can clearly explain this – one has to listen and properly practice to
get this right).
Arohana
SrGMPdNS
Avarohana
SNdMPGrS
(r and d are komal and other svaras are shuddha svaras)
Pakad
G M P G M (G) r, S – (G) means touching the svara but not as a full svara
G M (N) d, d, P
Compositions
Both the below references are predominantly bhairav as it uses bhairav phrases though it
can be categorized into mayamalavaguala (carnatic equivalent of Bhairav) as well.
Ramadootha Vaayuputra (one para)
http://vedantatattva.org/vedantagroup/Aparna/Compositions/Songs/lyrics.html#song17
Maatr Svaroopa Panchakam (one para)
http://vedantatattva.org/vedantagroup/Aparna/Compositions/Songs/lyrics.html#song100
Raga Mayamalavagaula
Mayamalavagaula is the 15th melakartha raga and the most commonly known raga as it is
the first raga that a person learns. The first lessons to get accustomed to svaras are learned
through this raga mainly for the reason of the position of the svaras in the raga (and it
being a raga that uses all the seven svaras). The raga generates shaantha (peaceful) rasa
and gives a soothing effect.
Arohanam
S R1 G3 M P D1 N3 S
Avarohanam
S N2 D1 P M G3 R1 S
All the svaras except S, M and P are sung with gamakas though while learning a person
might not learn with gamaka.
Classical Songs
Thulasi dala mulace - Thyagaraja
Deva deva kalayamithe – Swathi Thirunal
Maayateetha svaroopini – Ponniayya pillai
Film Songs
Poonkadave from movie Nizhalgal
Amma songs
Shaanthamaay uzhukatte jeevitham
Dayaakaro tum ganesh humko
Kaivalya Navaneetam
http://vedantatattva.org/vedantagroup/Kaivalya_Navaneetham/3_mayamalavagaula.mp3
Madhuraamritham
Devi Brova samayamidhe – Sri Shyama shaastri

Raga: cintAmaNi / Tala: Adi
P: dEvI brOva samayamidE ati vEgamE vaccinA vyadhalu dIrcci karuNiHncavE shaHNkari
kAmAkSi
C1: lOkajananI nApai dayalEdA mAyamma Ni dAsuDu gAdA shrI kAHnci vihAriNI kalyANI
EkAmrEshvaruni priya bhAmayaiyunna nikEmammA entO bhAramA vinumA Na talli
C2: rEpu mApani ceppitE nE vinanu Devi ika tALanu nEnu I proddu dayacEyavE kRpajUDavE
Ni padAbjamulE madilO sadA yeHnci nIprApu kOriyunnAnammA mudamutO mA talli
C3: shyAmakRSNuni sOdari kaumAri shaHNkari bimbAdari gauri hEmAcalajE lalitE
paradEvatE kAmAkSi ninuvinA bhumilO prEmatO kApADEvareva runnArammA nA talli
dEvI brOva samayamidE ati vEgamE vacci nA vyadhalu dIrcci karuNiHncavE shaHNkari
kAmAkSi
Devi brova samayamidhe – Oh goddess this is the time to rescue me.
Ati vegame – very fast
Vachhi – coming
Na vyadhalu – my sorrows
Tirchhi/dirchhi – remove
Karuninchave shankari kamakshi – Show compassion oh shankari, kamakshi
Meaning: Oh goddess shankari, kamakshi, this is the time to rescue me, please come soon
and remove my sorrows.
lOkajananI nApai dayalEdA mAyamma nI dAsuDu gAdA shrI kAHnci vihAriNI kalyANI
EkAmrEshvaruni priya bhAmayaiyunna nikEmammA entO bhAramA vinumA nA talli
Lokajanani – Oh mother of the world
Napai daya leeda? – don’t you have daya on me?
Mayamma – my mother
Ni Dasudu gada? – Am I not your servant?
Shri kanchi viharini kalyani -- Oh kalyani who moves in kanchi
Ekamreshvaruni – another name of Lord Shiva
Priya bhamavai yunna – being a dear wife
Neeku emamma – what do u lack?(meaning you are the queen)
Ento bharama? – is it a huge burden?

Vinuma – please hear me
Na talli – my mother
Meaning: Oh mother of the world don’t you have daya on me? Am I not your servant? Oh
Kalyani who resides in kanchi and who is the dear wife of lord shiva is it a huge burden for
you to listen to me? Please hear me, please oh mother.
rEpu mApani ceppitE nE vinanu dEvi ika tALanu nEnu I proddu dayacEyavE kRpajUDavE nI
padAbjamulE madilO sadA yeHnci ni kripa kOriyunnAnammA mudamutO mA talli
rEpu mApani ceppitE – if you say tomorrow and day after
ne vinanu devi – I wont listen devi
ika talanu nenu – I cant wait anymore
1 proddu – this morning
Dayaceyave – please come
Kripajudave – please show ur kripa
Nee padambjamule – ur lotus feet alone
Madilo sada –in my heart always
Yenchi – thinking
Ni kripa koriyunnanu amma – I seek your kripa oh my mother
mudamutO mA talli -- with fondness my mother
Meaning: Please don’t postpone saying tomorrow and day after, I won’t listen, I can’t wait
anymore, please come this morning, please show your kripa. I am always thinking about
your lotus feet in my heart and seeking your kripa with fondness, oh my mother.
shyAmakRSNuni sOdari kaumAri shaHNkari bimbAdari gauri hEmA pahi lalitE paradEvatE
kAmAkSi ninuvunA bhmilO prEmatO kApADEvareva runnArammA nA talli
shyamakrishnuni sodari – sister of Krishna who is dark blue in color
kaumari – a virgin
shankari, bimbadari, gauri – names of the goddess
hema pahi – oh hema I resort to you
lalithe, paradevthe, kamakshi – names of goddess
Ninuvina bhumilo – apart from you on this earth
Premato – with love
Kapadee varevarunnaru? – Who is there to protect us?

Na talli – my mother
Meaning: Oh sister ofLord Krishna, Oh virgin,shankari, bimbadari, gauri, lalithe, paradevta,

kamkshi. Who is there apart from you on this earth to protect us with love?
This song beautifully depicts the urgency with which a bhakta calls out to the mother of the
world to come to him immediately and remove his sorrows. He desperately says that it is
time for her to come and rescue him and remove his sorrows. He also calls out to the
Mother to come very fast. Thus bhakta also indicates a delay by mother in coming to him.
He places lot of pleas before the mother of all worlds.
Bhakta ardently calls out saying “Am I not your servant, don’t you have compassion
towards me”. He doesn’t stop by calling. He questions goddess with authority saying “is it so
difficult for you to come to me? You who are the dearest wife of lord shiva”.
As if anticipating an answer from divine mother that she will come tomorrow or later. The
bhakta says to his mother, that he is not going to accept if she says that she will come
tomorrow or day after tomorrow. Bhakta cries out saying that he is not able to bear the
separation any longer and that divine mother has to come to him then itself. He pleads to
the goddess to show kripa on him who is always thinking about her lotus feet in his heart
with greatness fondness/liking.
At last he makes a desperate call to the divine mother saying “Who do I have apart from
you on this earth to protect me with love?” This shows the complete surrender of the bhakta
to his beloved Mother.
Thus the bhakta calls on his mother who is the mother of all, to come and rescue him from
sorrow immediately.
Praadeshikam
Kandar Anubhuti
Happiness is the one common goal every human being seeks in this world. A spiritual
seeker understands (through the study of scriptures under the guidance of a competent
Guru) that moksha is the only way to get happiness permanently. A seeker who attains this
goal of Moksha becomes a liberated person from all the bondages. Such a person is free
from all sorrows forever and always rejoices in Anandam. Scriptures themselves mention
about people attaining that state of Anandam and also mentions how such a person would
live his life in this world. A seeker who starts in the spiritual path will have the desire to
reach such a state. Therefore such an earnest seeker would always want to hear about such
a state and the way to get that state directly from a Jivan Mukta or a liberated person. Just
as a person who wants to clear CAT and get into IIM would like to hear from a person who
cracked CAT successfully and got an admission into IIM even though he knows what he
needs to do get an admission into IIM, similarly a spiritual seeker would like to hear from a
person who have treaded the path and achieved the goal.
When an earnest seeker asks a Jivan mukta about that state of Anandam and the way to
achieve it, the Mahatma out of compassion would explain how blissful the state is and since
he has treaded the path he would know what the obstacles would be for a person to achieve
the goal and hence would advice the earnest seeker to be aware of those obstacles and to
take special care so that those obstacles don’t overrule. In this present work called Kandar
Anubhuti by Saint Arunagirinathar, the saint presents what the state of realization is and
also presents some of the obstacles that would prevent a person in attaining the state of
liberation. He enumerates those obstacles as if those were his obstacles and seeks Lord’s
blessing to remove those obstacles in order to attain the realization. There are various ways
a Mahatma would advice a seeker to be aware of his/her weaknesses. Some Mahatma
would directly tell it and some will indirectly hint it in different ways but here the Saint
presents some of the human weaknesses as his and also the ways to get rid of those
weaknesses. For a seeker who sincerely wants to attain liberation would relate these
obstacles to his own life and would try to follow the way that the Saint mentions in this
work.
Kandar Anubuti has 51 stanzas in Tamil and has many commentaries in Tamil. Some people
say that 49 more stanzas got added by another acharya later to make it 100, but those 49
additional stanzas are not available as easily as the first 51 stanzas. Just like any other
vedantic work, the first stanza is dedicated to offer prostrations to Isvara so that the work
that is undertaken gets done without any obstacles. For the acharya, the prostration to the
Isvara is to finish writing the work and for the student the prostration to complete the study
of this work and to get the benefit without any obstacle.
Stanza 1
Nenjakkanakallu negizhndhu uruga
Thanjaththarul shaNmuganuku iyalser
Senjchor punaimaalai sirandhidave
Panchakkaravaanai padam panivom
Meaning:
Let us bow to the Lotus-Feet of the Five-armed Lord (Sri Vigneshwara) for the renown of
this garland (kandar Anubhuti), knit of beautiful Tamil language, to Lord Shanmukha, who,
on the one that takes refuge in Him, showers His Grace that liquefies and melts even
hardened stony heart.
In this first stanza the Saint offers his prostrations to Lord Vigneshwara for the successful
completion of work. Lord Vigneshwara is the lord of obstacles and by praying to Him we
seek his blessings to get rid of obstacles which might stand on the way towards the
successful completion.
In most vedantic texts after offering prostrations the author also specifies of what is called
the Anubandha Chathushtayam or 4 parameters of a book. The 4 parameters are as follows
1. Vishayam or Subject matter
2. Adhikaari or Intended audience
3. Phalam or Benefit of this work
4. Sambandam or the way to exactly achieve the intended benefit.
Before starting to learn any work, a person will have to know the subject matter of the
book. Secondly the person would look for the eligibility criteria to learn the work. For
example say an advanced book in Java would present a pre-requisite knowledge initially to
learn it. Thirdly a person would want to know the benefit of learning the work. Most books
do mention what a person would gain when he finishes the book, in many books it gets
broken down at the chapter level as well. So, the way to achieve the benefit is to go
through the book and follow it as per the book.
According this work, Vishayam is Brahman who is symbolized as Lord Muruga. Brahman
which is Nirgunam cannot be praised or expressed in words and hence it has been
symbolized as Isvara with form. So, through mentioning of various names of Lord Muruga
the saint points to Nirguna Brahman. The very title of this work “Kandar Anubhuti”, which
means divine experience of Lord Skanda or Muruga, really means the experience of
Brahman. Brahman cannot be experienced like any object as the seeker himself is Brahman,
but here it means the experience of Anandam when the seeker realizes his own nature of
Brahman. Thus, it is clear that Brahman is the subject of this work.
Adhikaari or the eligible person to learn this work is the sadhaka who wants liberation from
all bondages. Such a sadhaka who seeks liberation knows that Brahman alone is real and
nothing else is real and hence knows that desire for Brahman alone is the real desire as that
alone can give real and permanent benefit. And since the sadhaka knows that Brahman
alone is real and nothing else, he tries to give up all that is unreal which is called
vairagyam. Thus such a sadhaka is the eligible person to learn Vedanta. This doesn’t mean
that nobody else can learn the Vedanta, but scriptures are very clear that such a person
with the qualities of discrimination, dispassion and strong desire for liberation alone is the
eligible person to reap the benefit of moksha. In this stanza, the Saint says that those who
take refuge in Him reap the benefit. A sadhaka who has a strong vairgyam towards the
world with the understanding that Brahman alone is real has no option but to take refuge in
Brahman. And such a sadhaka will reap the benefit of moksha.
The phalam or benefit of learning is liberation from all sorrows through the Ultimate
Knowledge of Brahman. Our very nature is essentially Brahman which means our very
nature is Anandam. There was never a time a sadhaka was different from Brahman. But
since the sadhaka doesn’t know this he struggles to get that Anandam. This ignorance
makes him think that he has to achieve the Anandam. This ignorance is the obstacle for a
sadhaka to unravel his very nature of Anandam. This obstacle can be removed only by the
knowledge that “I am Brahman”. And when the knowledge dawns, then such a person will
ever rejoice in Anandam. Thus, whenever such a person experiences either favorable or
unfavorable situation he doesn’t jump in joy or lament but remains peaceful witnessing both
in the same way with the knowledge that Brahman alone is real and everything else would
come and go and hence unreal.
Here the Saint says that the hardened stony heart melts of those who take refuge in Him.
Hardened stony heart is nothing but the vasana engulfed mind which is born out of
ignorance. Since mind is more used to desiring and enjoying the objects of the world, many
vasanas get created over many births. But a person, who has a vairagyam towards this
world understanding that the world cannot give permanent happiness, takes refuge in the
Lord and gains the Ultimate Knowledge. When ignorance vanishes, then the mind and the
vasanas lose its power completely and thus cannot affect the person making the person
ever peaceful and blissful.
When a proper adhikaari learns this text of “Kandar Anubhuti” he would get the intended
benefit of Moksha when he finishes this text. And saint in the last line offers his prostrations
to Lord Vigneshwara who can remove all the obstacles so that the work that is undertaken
is completed successfully.
Charitham
Adi Sankaracharya
One cannot learn Vedanta without coming across this majestic being of Adi Sankaracharya.
Whether one is learning Advaita Vedanta or any of the other contemporary Vedantic schools
(like Vishista Advaita, Dvaita etc.) one cannot but ignore the presence of Adi Sankaracharya
also known as Sankarabhagavatpada or as some lovingly call him Sankara.
Sankara’s life has been dealt exhaustively in many websites, magazines as well as in works
like Madhava Vidyaranya’s Sankara Digvijaya. Hence our focus here will be primarily on how
Sankara helped us understand the concepts of Vedanta properly and how Sankara can guide
us towards eternal bliss or moksha.
There are many groups that exhaustively discuss not just the life of Sankara but his
concepts as well; but many of these focus on either emphasizing concepts or countering
arguments against these concepts. Our goal here isn’t getting a doctorate in Vedanta; nor is
it becoming an expert exponent or authority in Vedanta. All such things are worldly
possessions – when the world itself is a constant source of sorrow, it isn’t worth for a seeker
to just touch the peripheral aspects of Vedanta propagated by Sankara. As Sankara himself
mentions in many places, our goal is to use Vedanta in order to gain eternal bliss (rejoice in
bliss). Unless we achieve this goal of moksha, Vedanta also will become a burden and as
Yoga Vasista points out, such people are Brahmin donkeys carrying the load of Vedas (as
they don’t have intuitive experience into the subtle matter of Brahman preached in the
Vedas).
Hence the most important thing a sadhaka should keep in mind (at all times) is the goal of
moksha and a sadhaka shouldn’t rest until this goal is achieved.
Many things around Sankara is subject to controversy; even the various concepts preached
by Sankara are subject to controversy and not just by contemporary schools but Advaita
Vedanta schools as well (like Sacchidanandendra Saraswathi who claims that Sankara’s
words have been twisted by many of the later acharyas). Again, we aren’t interested in any
intellectual undertakings or any arguments but our goal is to use Sankara and his concepts
for the goal of moksha.
Of what use is intellectual mastery of the scriptures when there is no eternal bliss
experienced? If eternal bliss is experienced and can be experienced without such intellectual
arguments or undertakings then why not take such an easy step rather than getting into the
maze of intellectual attacks?
Most historians accept Sankara’s year of birth as around the late 700 AD (788 to be
precise). But the various mutts created by Sankara have different dates. Sankara mastered
the scriptures at a very young age and wanted to clearly propound Advaita Vedanta as the
essence of the scriptures. This could only happen when Sankara takes up sanyaasa because
he had a short life of 8 years alone. Thus Sankara created a situation in order to make his
mother agree to his taking sanyaasa (a crocodile catching hold of his leg and it wouldn’t
give up unless Sankara took sanyaasa); such sanyaasa where a person takes it up during
times of distress is called aapat sanyaasa.
Promising his mother that he would come back whenever she calls for him, Sankara sets out
on the pursuit of a Guru (who is not just a srotriya or learned in the scriptures but a brahma
nista or one who is established in Brahman). Many of these incidents in the life of Sankara
are worth pondering over a lot (but we will touch these briefly for lack of time/page). It is
generally a wrong notion that once a person learns Vedanta such a person gets away from
the world or is no longer interested in any worldly activities. Yes, there will be a state in the
seeker’s path that passion in worldly activities will cease and passion for spiritual activities
will increase but this is just a temporary phase; a true seeker and a realized person will
never get rid of worldly activities. Worldly activities and the world in itself is not an
obstruction in any way to the sadhaka’s spiritual path and progress. Vidyaranya thereby
says in Panchadashi that the world is both sadhakam and abadhakam (helping in spiritual
progress and not an obstacle for spiritual progress) – this is because the world that is
created by Ishwara is pervaded in and out by Ishwara (ishaavasyam idam sarvam) and such
a world will thereby make a seeker remember Ishwara or Brahman. Remembrance of
Ishwara is the main goal of all spiritual activities and hence such a remembrance will only
accelerate the spiritual progress towards abiding in Ishwara. But when a seeker forgets this
world as pervaded by Ishwara, then a different world is created; a world tainted by our likes
and dislikes. Vidyaranya thus beautifully says that there is Ishwara’s world and there is “my
world” – Ishwara’s world is filled with Ishwara whereas “my world” is based on my likes and
dislikes – Ishwara’s world will thereby give us eternal bliss (as that is the very nature of
Ishwara) whereas “my world” will destroy us by making us delude into sorrows and
sufferings for not just one birth but for many births to come.
Hence it is wrong to say or think that once a person starts learning Vedanta, worldly
activities will cease. The Lord himself gives the example of Janaka as a realized master in
the 3rd chapter of Gita – Janaka never stopped doing worldly activities. Sankara himself
didn’t stop any worldly activity – on the other hand, Sankara did many worldly activities
which have been helping out many sadhakas in the spiritual path. Thus Sankara asserting
his mother that he will be always there for her shows that even when a person takes up
sanyaasa, it doesn’t mean that all worldly ties will be shattered. Worldly ties aren’t a
problem as long as we are able to remember that it is all a drama or an illusion and not
eternally real.
Sankara, though was well-versed in the scriptures, starts out in the search of a Guru. This
emphasizes the most important point for a seeker that realization cannot happen on its own
for majority of seekers in the world – those who think they can realize of their own may be
totally wrong (there may be exceptions like Ramana Maharshi). Even if we don’t have a
physical guru, we definitely need a guru like Sankara to guide us as we cannot go on our
own towards the goal of moksha. If we do go on our own then we will be creating a new
path towards moksha – of course there cannot be any new path as whatever has to be
propounded for moksha has already been propounded; we can restate it but nothing new
can ever be propounded. As we see today, many of such people who claim to have realized
of their own and thereby create a new path are all false gurus. We are not here to judge
whether a person is a true guru or a false guru but if we fall under the trap of such a false
guru, we will be lead totally in the wrong direction rather than the right direction; thus
instead of ending up being realized and blissful we will end up becoming more bonded and
sorrowful than ever.
Hence Sankara’s seeking of a Guru tells all of us to be on the alert regarding such false
gurus. Any true guru will preach the scriptures in the way that Sankara has properly
interpreted. And since even the various works of Sankara have been translated (true to the
original) in many languages, hence if a seeker falls unto the trap of such false gurus nobody
is to be blamed except the seeker himself or herself.
Sankara finds a true Guru in Govindapada who is a disciple of the famed Gaudapada (the
writer of the Karika to the Mandukya Upanishad). After mastering Vedanta, Sankara sets
out to spread the knowledge of Vedanta to the masses. During this trip, Sankara has not
only authored many works (including the bhashyas or commentaries on the prasthaana
traya of Upanishads, Bhagavad Gita and Brahma Sutras, various other works like
commentaries on Vishnu Sahasranama, Sanatsujaatheeyam, Lalitha Trishathi etc.,
prakarana granthas on various topics of Vedanta and many stuthi works invoking various
deities as standing for Brahman) but also set up many mutts that follow preach Vedanta to
the masses while themselves implementing it to the core. Thereby we have the tradition of
Sankaracharyas going on even now – these are spiritual masters who like Sankara have not
only realized the Self but are always propagating Vedanta to the masses through their
thoughts, words and deeds.
We as sadhakas have to show our respect to the great master of Sankara. And this respect
is not through writing an article on Sankara or writing a work on Sankara or through
learning about Sankara or his works; but this respect is through understanding Vedanta and
implementing it in our lives so that it will take us to the goal of moksha or eternal bliss.
The very purpose of life is to realize the indwelling Brahman, that which pulsates inside us
as “I-exist, I-exist” so that we will never again suffer in the delusion of Maya but will be able
to ever rejoice in bliss remembering this entire world as a long play or drama; thereby
performing all activities like a worldly person does, we will be able to rejoice in bliss
internally. Thus the true respect that we would be giving Sankara is becoming a jeevan
muktha who rejoices in bliss while experiencing and performing activities in the world.
May the great master of Sankara guide us to becoming a jeevan muktha in this very birth
itself.
Shatru haranam
Obstacles
Would there ever be any path not having obstacles? Would there be any person who
wouldn’t have faced any obstacles in any path?
Since obstacles are directly proportional to the goal to be achieved in the path therefore it
goes without saying that the spiritual path has much more obstacles than any other path in
the world. If we think that getting into IIM or IIT or becoming a successful businessman has
a lot of obstacles then we need to try to start in the spiritual path; then we will understand
as to how tough the spiritual path is since obstacles are there in each and every place of the
spiritual path. Hence Swami Ramakrishnananda Puri, one of Mata Amritanandamayi Devi’s
senior disciple, has written a book titled “walking along the edges of a razor”. The scriptures
also proclaim as to how deep and tough the spiritual path is through the statement of
“durgam pathah tat kavayo vadanthi” (knowers of Brahman say that this path is very deep
or tough).
Since obstacles obstruct us from achieving the goal therefore we all need to find out easy
ways to remove obstacles so that we can progress in the spiritual path without much trouble
and more importantly quickly towards the goal. This is exactly what we are going to learn
here – this doesn’t ensure that we will end up with no obstacles. If there are no obstacles
then we should know that we haven’t started or are not in the path at all as any seeker who
is in the spiritual path will face one or the other obstacle.
Though the article is titled shatru haranam, shatru here doesn’t mean enemy per se.
Enemies aren’t that which will kill us but enemies are that which will obstruct our progress
towards the spiritual goal of moksha. Hence we are going to see ways to remove these
obstacles and not to remove people with whom we have enmity out of our way. Whatever
we are going to briefly see will also serve as a means to removing obstacles in any path or
in achieving any goal (even worldly goal).
External removal
Removing obstacles can be split into two – one is externally removing obstacles and the
second is mentally removing. We will first see as to how to externally remove obstacles in
the path.
Obstacles are those which bring in negative vibrations. Negative vibrations in turn cause us
to move away from either the path or the goal – these also lead us to negative actions
which in themselves will become vaasanas or latent tendencies thereby becoming big
obstacles in the long run. Thus the sooner we remove obstacles, the easier it will be for us
to remove the obstacles. Removing obstacles which haven’t been taken care for a long
period of time is like trying to remove a ring from cement which has hardened – it is easy to
remove a ring from the cement when it isn’t hard yet but later it is very tough and at times
impossible as well.
Since obstacles get life from negative vibrations therefore the direct way to remove them is
to bring in positive vibrations. Positive vibrations are easily developed through chanting of
sacred mantras. Chanting of mantras can be as simple as chanting AUM or chanting one’s
mantra (the mantra that one receives from a Guru and symbolizing one’s favorite deity).
Merely chanting AUM or mantra at times when we see obstacles as coming or developing
will immediately either remove the obstacles or reduce the severity or strength of the
obstacles. Taking an example, if we are in an elevator where two people are having verbal
fight; merely chanting one’s mantra or aumkaara will immediately reduce or stop the fight.
Of course we can argue that in such a case why is there problem in the world? If one person
can chant mantra at all times then wouldn’t the world be removed of obstacles or problems?
No, world is that we create around us and that we create in our mind. If we chant mantras,
the world around us and the world in our mind will be rid of obstacles not the entire world.
If we take a tablet for headache, our headache will vanish; not the headaches of all people
in the world. Getting rid of negative tensions around us will provide us with a calm
environment where we can do our spiritual sadhana or contemplation of Ishwara. This is the
purpose of getting rid of obstacles. In the worst case, the people fighting will go away from
the place as they cannot stand the positive vibrations. Negative vibrations always cannot
fight positive vibrations. We can often see that people who drink cannot remain in a temple
for a long period of time – they may visit the temple but will soon get away. We also would
have experienced that people who come in contact with spiritual people (having lot of
vibrations) will eventually stay away from them as such positive vibrations will suffocate
them. Even as negative vibrations suffocate spiritual people, spiritual vibrations suffocate
worldly people. Thus worldly people (people who are too much into worldly passions) cannot
be around spiritual vibrations or spiritual people or places with strong positive vibrations.
What is meant by negative vibrations are worldly emotions and activities – worldly emotions
are desire, anger, greed, pride, jealousy etc. Any emotion which is based on dual notions or
duality in general is a worldly emotion. Any activity that bases itself on worldly emotion is a
worldly activity. Such emotions and activities will take us far away from the spiritual goal of
non-duality.
Many times chanting beeja mantras like the pancha dashaakshari mantra based on which
lalitha trishati was written or rudram-chamakam or sookthas will quickly create a spiritual
aura around us that negative vibrations or obstacles will immediately vanish. For people
who don’t know, the pancha dashaakshari mantra (consisting of 15 syllables is) split into
three sets and is as below:
Ka a e la hreem
Ha sa ka ha la hreem
Sa ka la hreem
This is a very powerful mantra and mere chanting of it a few times will elevate the
surrounding around us (as well as elevate our minds too to an extent).
We all are familiar with the mrityunjaya mantra – though this mantra is meant to overcome
death rarely do people realize that this mantra is also a source of protection and can help in
getting rid of obstacles very easily.
Chanting sahasranamas daily will also help in creating a spiritual aura around us so as to
avert external obstacles of all types. A person who chants sahasranama regularly will never
meet with accidents (or at least rarely alone will meet with accidents); will face lesser
physical troubles; will find a conducive environment wherever he or she is.
Yet another easy way to removing obstacles externally is by wearing bracelets made of
bronze and other materials. Wearing rudraksha or spatika also can very easily create a
spiritual environment around us that obstacles even if they are created will immediately or
soon vanish. It has to be mentioned here that there are many wrong notions running the
rounds that women shouldn’t chant mantras, women shouldn’t wear rudrakshas etc. There
are definitely no such restrictions for anyone in the spiritual path. When Vedanta bases itself
on the Self which is beyond the body then how foolish should people be to claim that
women cannot learn or chant etc.? And more importantly how foolish should people be
(women be) to think that such foolish views are real? Ultimately only such a woman or
person will be the loser. One will lose out on the opportunity to realize the Self through this
sacred human birth which is attained after many births as different lower species (who
cannot decide what to do, what not to do etc.). Therefore we should always remember that
there is no restriction based on one’s sex or any other criteria in the spiritual path or
Vedanta. This doesn’t mean we should fight with people who claim that differences or
restrictions are there – that would make us in par with them. We should just believe that
there are no restrictions and thereby continue in the spiritual path without worrying about
any of these or discussing or argue with anyone (as such arguments or discussions will lead
us nowhere nor will lead the other person anywhere).
Looking up one’s horoscope or astrology is another means to removing obstacles. When we

look up our stars we will not only be able to find the dangers we are facing but also the
dangers we may face and can find out solutions for the same as well. Though care has to be
taken that we don’t fall into the hands of astrologers who are interested only in extracting
money out of us rather than helping us out. Today astrology isn’t something which comes
free but it is costly and the costs are per-question, per-minute etc.
Yet another way to removing obstacle is through naadi which is another occult science like
astrology; the difference being that naadis are written by yogic masters who are realized
and hence know the future whereas astrology is based on the minds of ignorant people
(rarely realized people). Therefore naadi going wrong is impossible. There are many places
today where naadi is seen where not only one’s past, present and future are mentioned but
ways to remove the obstacles through propitiatory actions are also given very clearly.
Though external removal of obstacles will definitely help a seeker in creating a conducive
environment around, there still needs to be mental state wherein contemplation of Brahman
can happen. Hence mental removal of obstacles is more important and valuable than
external removal (external removal can in a way be achieved easily and easier than mental
control).
Mental removal
There are many simple ways to remove obstacles mentally. The simplest one is to face the
obstacle with all strength. Strength here means mental strength or the courage to face the
obstacle. If we face the obstacle with full mental strength then immediately the strength of
the obstacle will diminish. As long as we think the obstacles are strong we will not be able
to overcome them. The key to overcoming obstacles is to think ourselves to be much
stronger than the obstacles themselves. This might require a lot of practice and constant
repetition – it may take even years to fully master this but a seeker should never give up
(Rome was not built in a day).
Another easy way to face obstacles is to offer it to one’s favorite deity or to Ishwara – the
key here is to keep in mind that one’s favorite deity or Ishwara is all-powerful and therefore
can easily get rid of obstacles. When we face an issue with our computer, we may find it
very tough to get rid of the issue. The easy way is to take it to a computer expert who
knows all about computers and hence will very easily be able to get rid of the issue. This
also like the previous way will require practice over and over again – it isn’t very easy to
offer things unto Ishwara as we are not generally used to offering anything; the ego is
suited to accept everything that comes (good or bad) as its own and at times to blame
others in the case of bad things rather than offering unto Ishwara. Once we implement this
we will find that obstacles aren’t obstacles anymore.
Another way which isn’t that easy is to keep in mind that obstacles are part of Maya’s plan
and hence don’t exist at all. Even as in the movie Matrix, Neo is told that “know you can do
it” similarly knowing that there are obstacles aren’t real is a direct way to getting rid of
obstacles as then obstacles just cease to exist. This is a very tough way to follow as it
requires lot of mental strength, mental focus and strong conviction that this world is an
illusion (which is very tough for majority of us).
Yet another easy way to mentally remove obstacles is to keep the goal in sight in our mind.
When the goal is kept in sight, the goal and its value will be strong enough to overcome the
obstacles very easily. A mother will not be able to walk when she has headache and fever.
But the same mother when she finds that her son is about to fall down from the couch will
very easily run from one room to another. This is because of the goal in sight – if the goal is
in sight then easily the path and obstacles will seem lighter or easier to overcome – at times
we will even feel that obstacles don’t even exist. When a person feels that he cannot walk
one mile, the same person will run two-three miles if being chased by robbers. This is a
different way to see the same thing – the goal as long as kept in mind will instigate and
push us towards the goal thereby not considering obstacles as obstacles at all; even if
obstacles are considered as obstacles, we will be able to reduce their strength drastically.
Last but not the least the direct way to removing obstacles is to remember that Brahman
alone exists here. This isn’t focusing on Maya or obstacles being unreal but a little higher or
deeper as Brahman alone existing – obstacles don’t cease to exist but obstacles don’t exist
at all (if obstacles don’t even exist then there is no cessation as well – the first is where
obstacles exist and are considered Maya’s play thereby making them cease to exist whereas
the second is where obstacles don’t even exist as Brahman alone exists at all times). This
direct and the toughest way is jnaana or knowledge of Vedanta – since it is knowledge
therefore it is much tougher to even apprehend in the mind let alone implement; though if a
seeker is able to follow this path, only Brahman and bliss will exist – there will be no
obstacle to remove at all.
To summarize whatever we have learnt:
Obstacles are that which obstruct our progress towards the goal of moksha. They are of two
types: external and mental.
Means of external removal

Chants - aum, mantra, rudram-chamakam, sookthas etc.
Bracelets, rudraksha, sphatikas (even wearing vibhoothi, chandan, kumkum etc.)
Astrology
Naadi
Means of mental removal

Face obstacles with strength
Offer obstacles to Ishwara
Obstacles are Maya's plan or unreal
Keep the goal in sight
Brahman alone exists
Though removing different types of obstacles and achieving many things in life are part of
the Atharva veda (hymns of the veda), all those means as well as means of black-magic
aren’t required for a seeker. Those are desperate measures and a seeker has direct and
right ways to removing obstacles that such bad means aren’t required at all.
There are many different ways to remove obstacles than the ones mentioned here. A seeker
should always remember that the goal of life is remembering Brahman and thereby try to
remember Brahman at all times. This is the goal to be achieved even through removal of
obstacles. So if obstacles are there or not one should remember that Brahman alone exists
and try to pervade Brahman throughout the entire world. Thus a seeker will very soon be
able to abide in Brahman and thereby ever rejoice in bliss. May the ultimate reality of
Brahman help us to achieve the same through this very brief article.
Vedanta Pariksha
This month all questions are based on quotations; the answer (s) is the source of the
quotation (in which text it appears). Multiple answers can be right so provide the answer
as all options that are right.
1) “sarvam khalu idam brahma”

a) Bhagavad Gita
b) Kenopanishad
c) Chandogya Upanishad
d) Brihadaranyaka Upanishad
2) “sa yo ha vai tat paramam brahma veda, brahmaiva bhavathi”.
a) Mundaka Upanishad
b) Mandukya Upanishad
c) Kenopanishad
d) Bhagavad Gita
3) “aham aadischa madhyam cha bhoothaanaam antha eva cha”
a) Mandukya Upanishad
b) Bhagavad Gita
c) Brahma Sutra
d) Mahabharatha
4) “na asya abrahmavit kule bhavathi”
b) Mundaka Upanishad
c) Bhagavad Gita
d) Kenopanishad
5) “aaptha kaamasya kaa sprihaa”
a) Mundaka Upanishad
b) Mandukya Kaarika
c) Bhagavad Gita
d) Brahma Sutras
6) “jyotishaamapi tat jyotih”
a) Bhagavad Gita
b) Brihadaranyaka Upanishad
c) Brahma Sutras
7) “na jaathu kaamah kaamaanaam upabhogena shaamyathe”

a) Bhagavad Gita
b) Manu Smrithi
c) Vivekachoodaamani
d) Panchadashi
8) “durlabham trayameva etat daivaanugraha hethukam”
a) Bhagavad Gita
b) Vaakya Vritti
c) Vivekachoodamani
d) Panchadashi
9) “shunaam tattvadrishaam chaiva ko bhedho ashuchi bhakshane”
a) Vivekachoodamani
b) Naishkarmya Siddhi
c) Panchadashi
d) Laghu Vaakya Vritti
10) “maandukyam ekamevaalam mumukshoonaam vimukthaye”
b) Kaivalya Upanishad
c) Mukthikopanishad
d) Kenopanishad
Watch out the next magazine for answers to this quiz. Email your responses to
admin@vedantatattva.org and find out how good your scores really are.
Answers to previous quiz
1) C (Brahman is that which pervades the entire world)

2) A (Vishnu is all-pervasive)
3) C (Rama is one who attracts everyone)
4) A (Vedanta is culmination of knowledge)
5) C (Yoga is absorption)
6) D (Bhagavaan is possessor of good qualities)
7) A (Vairagya is without any passions)
8) B (Dharma is that which upholds everything)
9) B (Kaivalyam is absolute state)
10) A (innermost self)
Scores
Aparna – 8
Prabhaat – 7
Sivaraman & Dhanam – 10
Sunanda – 6
Rajesh - 4
Ghatanaa
Sankara Jayanthi – May 18th

This month is indeed a blessed one in that it is in this month that Adi Sankaracharya
treaded upon earth. Sankara shines as the Sun amidst all other planets in the world – there
may be many spiritual masters who have taken birth on earth but Sankara is one of a kind
in that he set the stage for Vedanta to be understood properly through his works, activities
etc. His life itself is so monumental that we can speak about it over and over again without
even ending or getting bored. Since the charitham section has been used to talk about
Sankara therefore we will not delve too much here.
Let’s try to understand the importance of Sankara through learning Vedanta that has been
properly elucidated in his works so that we may be able to pay the real tribute to Sankara in
the form of realization of our own very nature of Self. May the great seer of Sankara help us
in realization in this very birth itself.
Mata Parichayam
Kanchi Kamakoti Peetham, Kanchipuram

Kanchipuram is one of the important places for pilgrimage and it is considered as one the
seven mokshapuris (Seven Moksha puris are Ayodhya, Mathura, Gaya, Kashi, Kanchi,
Avantika and Dwaraka). Kanchipuram has got many temples in it and out of which
Kamakshi temple, Sri Ekambarantha temple and Sri Varadaraja swami temple are some of
the famous one. This place also represents the prithvi aspect of the pancha bootha
keshethra and in markendeya purana this place is mentioned as the Nabhisthanam or navel
part of the Universe.
Adi Shankaracharya was travelling all over the country to spread the message of Vedanta.
He established 4 Mathas and made four of his disciples as mathaadhipathi to each of the 4
mathas. And when he came to Kanchipuram he established another matha called the
Kamokoti Peetham. Let us see a brief history of Kamakoti Peetham. Shankarancharya took
Sanyaasa at a very young age of 8 and learned scriptures under the feet of Govinda
bhagavadpada. After completing his studies, he received permission from his Guru to go out
to Kasi and spread the knowledge Shankaracharya received from him and also write
commentaries on Upanishads, Bhagavad Gita and Brahma Sutras. Accordingly,
Shankaracharya went to kasi and started spreading the knowledge. He wrote the
commentaries to Bhagavad Gita, 10 Upanishads and Brahma Sutra. Later he decided to go
to Kailasa to have the darshan of Parvati and Parameshwara. With his Yogic power, he
reached kailasa and had the fortune to get the darshan of Parvati and Parameshwara. He
then sang two hyms praising Lord Siva, they are Siva padaadi-kesanta and Siva kesaadi-
paadaanta. The Lord was immensely pleased after hearing those hymns and gave
Shankaracharya 5 sphatika lingas.
Shankaracharya took those 5 sphatika lingas and installed them in different places. He
installed mukti linga in the temple of Kedarnath, Vara linga at Neelakanta Kshetra in Nepal
and then he travelled south with the rest of the sphatika lingas. He installed bhoga linga at
the Sharada Peetham in Sringeri and Moksha Linga at Nataraja Temple in Chindambaram.
Some of the historians have found that Shankaracharya kept the Yoga linga for his own
worship and installed that in Kanchipuram. Historians also say that Shankaracharya has
made kanchipuram as his living place during his last days of his earthly presence. Another
significant event before the start of the Kamakoti Peetham was the ascendance of
Shankaracharya on the Sarvajna peetham. When he was on his way to ascend the Sarvajna
Peetham, there was an asareeri or divine voice which said to win a debate with learned
pundits of various philosophies. After that there was a great debate with pundits of various
philosophies like Sankhya, yoga, Nyaya etc and Shankaracharya provided convincing
answers to all questions and ascended the Sarvajna Peetham.
Shankaracharya remodeled the Kanchipuram in various aspects like reconstructing temples

etc and he did all these with the help of the King Rajasena (the king of kanchipuram at that
time). He also installed the Sri Chakram at the Kamakshi temple and there-by made
Kamakshi devi a benevolent deity for all the devotees. It was also believed that
Shankaracharya decided to spend the last days of his mortal life in Kanchipuram and hence
established a Peetham in Kanchipuram called Kamakoti Peetham. He made Sarvajnatman as
the first Peethadhipati. Shankaracharya gave sanyasa to Sarvajnatman at the age of 7 and
placed him under the guidance of Sureshwaracharya until Sarvjnatman was ready to take
the work of the Peetham himself. Sarvjnatman wrote the famous commentary on Shankara
Brahma-sutra Bhashya called Samkshepa shareerika. Another acharya of the Kanchi
kamakoti peetham by name Sri Jnanottama wrote work named Chandrika which was a
commentary on Sureshwaracharya’s Naishkarmya Siddhi.
Starting from Adi Shankaracharya, this peetham had unbroken lineage of acharyas following
the vedic tradition. Sri Chandrashekarendra Saraswati Swamigal also known as
Paramacharyar, who was the 68th Pontiff of the Peetham, remained as the acharya of the
matha for nearly 87 years. Currently Sri Jayendra Saraswati Swamigal and Sro Vijayendra
saraswati Swamigal, 69th and 70th Pontiffs respectively, are the acharyas of the Peetham.
Sri Chandrashekarendra Saraswati Swamigal (68th Pontiff)

Sri Chandrashekarendra Saraswati swamigal was the 68th pontiff of the Kanchi kamakoti
peetham. He became the head of the Kanchi Kamakoti mutt at a very young age of 13
years and from then on remained as the acharya for nearly 87 years.
Sri Chandrashekarendra Saraswati swami’s poorvaashrama name was Swaminathan. He

was born on 20th May 1894 as second son to Sri Subramanya Shastri and Mahalakshmi
Ammal. Apart from Swaminathan the couple had 4 sons and 1 daughter. Subramanya
Shastri was a smaarta brahmana from Karnataka settled in Tamilnadu. After completing his
matriculation exam from government school, he served as a teacher for some time and then
worked as the education inspector.
Swaminathan was a bright boy from very young age. He demonstrated very good sharpness
intellect and great memory power. He was very good in his studies during his childhood
days that he got a double promotion in his school. When his father got transferred to
Thindivanam, he studied in Arcot American Mission school. Along with the regular studies,
there were bible study classes as well and young Swaminathan not only stood first in the
class in all the subjects but also stood first in the bible recitation also.
Swaminathan’s cousin Lakshmi Narasimha was serving the 66th Pontiff (who was also called
Chandrashekarendra Saraswati) in the Mutt. When the 66th Pontiff attained Maha-samadhi,
Swaminathan’s cousin was made the 67th Pontiff of Kanchi Kamakoti mutt. His name was
Sri Mahadevendra Saraswati. On hearing that Lakshmi Narasimhan was initiated to
Sanyasa, his mother who was widow was very upset. Swaminathan and his mother were on
his way to meet the mother of Lakshmi Narasimha to console her. They took train from
Tindivanam to Kanchipuram and halted at the Shankaracharya mutt. They were bathing in
the near-by temple pond, and they were ready to resume their journey to Kalavai, the place
where Lakshmi Narasimha’s mother live. Before they started, the administrative officer of
the Kamakoti mutt met them and took Swaminathan along with him telling his mother that
a separate cart will and pick her up.
Swaminathan, who was 13 years old then, was told on the way to Kalavai that 67th Pontiff
of the Mutt attained Mahasamadhi after 7 days of initiation. Mahadevendra Saraswati
swamigal had a very severe fear that he couldn’t survive in the mortal body for long after
initiation. He also told that the 67th pontiff wanted to make Swaminathan as the next
pontiff of Mutt. Swaminathan was shocked on hearing but took ochre-robe on 13th Feb
1907 and was made the 68th Pontiff of Kamakoti Mutt. Mahaswamigal then started learning
the shastras in a secluded place from various acharyas. He stayed in a small village called
Painganadu and learned the Vedanta shastra, Mimamsa, nyaya and Sanskrit and he learned
them very well. By the age of 19, he became well-versed in all the shastras and was ready
to take up the responsibility as the acharya of the Kanchi Kamakoti peetham. Mahaswamigal
also learned history, sculpture, epigraphy, archeology and astronomy. He also learned many
other languages and had mastered more than 18 languages which includes some of the
foreign languages.
Mahaswamigal was a living embodiment of compassion and had all qualities which the
Shastra mention about a Jivan Muktha. Even though he was head of a mutt he remained a
very humble person throughout his life. He said that “Many devotees identify divinity within
me, though it may not be a fact. But perhaps they derive an inner feeling of communion
with divinity due to their own dedicated perceptions.” Before India got freedom, great
freedom fight leaders would come and get the darshan of the Mahaswamigal. He would say
that India should get freedom from the foreign country and also the foreign ideas. He
suggested the freedom fighters and politicians that politics have to be run along with the
religious and spiritual values. Once Mahatma Gandhi as well met Mahaswamigal and they
had a private talk separately. Mahaswamigal praised Mahatma Gandhi for the service he
was doing to the nation. After freedom, he suggested to the parliament that there should be
freedom of religion to all citizen on India and his idea was taken into consideration and was
implemented by the prime minister then Pandit Jawaharlal Nehru. He also served the poor
and needy in all possible ways. Apart from the help he extended through the mutt he also
made people to help by bringing in a oru-pidi-arisi movement where person in each house
will set aside one hand full of rice every day and periodically those were collected by the
mutt volunteers and distributed to the poor.
Mahaswamigal started for the first Vijaya yatra in the year 1919 to visit holy places. He first
started travelling to entire south India and at last reached Rameshwaram. In Rameshwara,
he made the Sankalpa to go to Varanasi. He then started his journey towards north. Initially
he started travelling in palanquin but later he decided to walk the distance. He walked very
swiftly and halted at various places. He was welcomed very well in almost all the places he
halted. He gave discourses to the people gathered there and also spoke to them in their
own language. He then reached Varanasi and took a dip in the Ganga. Then he took that
Ganga water travelled south again to Rameshwaram and did abhisheka to the Lord
Ramalingeshwara with the Ganga water thus concluding his yatra after 21 years covering
5000 km on foot.
In 1954 he initiated young 19 year old Subramaniyam into Sanyasa and also announced as
his successor of the Matham. Mahaswamigal named him Sri Jayendra Saraswati Swamigal
who was the 69th Pontiff of Kanchi kamakoti Peetham. Sri Jayendra Saraswati Swamigal
followed the foot-steps of his acharya. He also travelled along with Mahaswamigal to various
places and also took responsibility of many activities of the Peetham. In April 1978 at the
age of 84, Mahaswamigal went for an indefinite pada yatra. He travelled to many places in
south and also visited some parts of Maharashtra. At Satara in Maharashtra, he met a little
boy 14 years named Sankaran and had a conversation with him. He later initiated Sankaran
into Sanayasa and made him the 70th Pontiff with the name Sri Vijayendra Saraswati
Swamigal. Mahaswamigal was constantly watching the progress of the young swami and
was happy with his progress.
Throughout his journey even at that age of 80s he maintained all the disciplines – the food
discipline, sleep discipline, morning rituals etc. He then returned to the Peetham six years
after when he was 90 years. After that his health started detoriating still he always gave
darshan to his devotees. He always maintained his smiling face and also offered help to
people all the time. In 1993, countless devotees had a very rare opportunity to witness the
kanakaabhisheka for the centenary year of the Mahaswamigal.
On 8th January 1994, around 2.58pm, Mahaswamigal attained Mahasamadhi. Even though
Mahaswamigal left the mortal coil, the same spirit and divinity is continued until now
through the current acharyas Sri Jayendra Saraswati Swamigal and Sri Vijayendra Saraswati
Swamigal who are following the foot-steps of the Mahaswamigal.
Anukramaanika Nirdesham
1. Editorial – a general message

2. Guru Mahima – Guru Gita explained in parts from the beginning
3. Mukhya Vishayam – main topic with a detailed explanation of a Vedantic concept
4. Sankshiptha Vedanta – brief summary of a Vedanta grantha
5. Gitaamritham – one sloka of Gita explained
6. Upanishad Prachaaram – summary of a minor Upanishad
7. Raga Varsha – analysis of a raga (both Hindustani and carnatic equivalents)
8. Madhuraamritham – one devotional/spiritual classical krithi.
9. Praadeshikam – one sloka of a work from regional languages
10. Charitham – brief life-history of a Mahatma
11. Shatru haranam – an article on how to overcome obstacles
12. Vedanta Pariksha – Q & A
13. Ghatanaa – days of spiritual significance in the month
14. Mata Parichayam – knowing a mutt
1. Comments
2. Suggestions
3. Corrections (word, sloka, content etc.)
4. Would like to see specific content
5. Would like to contribute (through research from websites, don’t need to write up the
content yourself)
Mail admin@vedantatattva.org.
Feel free to forward this to anyone who might be interested.

Online download of the magazine can be found at
http://vedantatattva.org/vedantagroup/VedantaDarshanam
Subscribing and unsubscribing can be done by mailing admin@vedantatattva.org for now.
Watch out http://vedantatattva.org for news about the magazine.

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AUM NAMAH SHIVAYA VEDANTA DARSHANAM May 10

AUM NAMAH SHIVAYA

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

Yasmin sthithamidam sarvam bhaathi bhaanarupathah

Guru as ever-liked Brahman

Music – its components

Trinity of Carnatic music

Music – its impacts on the mind

Interested seekers can go through few songs at

Yadaadityagatham tejo jagat bhaasayathe akhilam

The Lord’s nature

Parah – the Lord is the highest or supreme goal

Ghatakudhyaadikam sarvam mrittikaa maatrameva hi

Devi Brova samayamidhe – Sri Shyama shaastri

Ento bharama? – is it a huge burden?

Kapadee varevarunnaru? – Who is there to protect us?

Meaning: Oh sister ofLord Krishna, Oh virgin,shankari, bimbadari, gauri, lalithe, paradevta,

Looking up one’s horoscope or astrology is another means to removing obstacles. When we

To summarize whatever we have learnt:

Means of external removal

Means of mental removal

1) “sarvam khalu idam brahma”

7) “na jaathu kaamah kaamaanaam upabhogena shaamyathe”

Answers to previous quiz

1) C (Brahman is that which pervades the entire world)

Sankara Jayanthi – May 18th

Kanchi Kamakoti Peetham, Kanchipuram

Shankaracharya remodeled the Kanchipuram in various aspects like reconstructing temples

Sri Chandrashekarendra Saraswati Swamigal (68th Pontiff)

Sri Chandrashekarendra Saraswati swami’s poorvaashrama name was Swaminathan. He

1. Editorial – a general message

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

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