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AUM NAMAH SHIVAYA VEDANTA MADHURYAM 21 De

http://vedantatattva.org/vedantagroup/VedantaMadhuryam Page 1of 60

Vedanta Madhuryam

Salutations to all.

Each and every day we spend life in this world we only experience sorrow as a result of the

ever-changing nature of the world. That which is subject to changes is subject to birth and

death. Thus though it might appear to exist for a short period of time, it will eventually

cease to exist and therefore will lead to sorrow alone. Therefore wise people never take

resort to pleasures of the world as they know that it is temporary and sorrowful.

But dont we experience happiness from the world?

The happiness that we get from the world is temporary or short-lived and therefore it is

seed of sorrow alone. Any wise person will not depend on that which will last just for a few

minutes similarly that which is temporary or will remain only for a short period of time will

not be sought out by wise people. Wise people instead will strive to find out that which is

eternal and therefore will lead to eternal bliss (rather than just temporary happiness).

In todays world we are all running towards Mars and many other things of the external

world. In the thirst to know about the external world we forget to know the inner world, that

is our mind. Therefore when science and technology have achieved peaks there are also

many who are depressed in their mind. When technology has evolved a lot, people alsohave evolved both in good and bad ways. Technology is used to spread Vedanta and it is

also used for terrorism. Thus we find that advancements in any fields that focus on the

external world will not lead to eternal bliss in the long run.

Anything and everything that focuses on the external world will eventually lead to sorrow

alone because the world itself is temporary and sorrowful. Therefore wise people will

renounce any kind of dependency or attachment or expectation from the world (as they

know that it will eventually lead to sorrow alone). Instead such wise people will strive to find

out that which is eternal.

It cannot be argued that todays world has progressed very much with respect to the

external world and its knowledge because all that todays world can find out has already

been explained in the ancient scriptures by rishis. These seers of the past have thoroughly

analyzed the world and negated it totally (as it will only lead to sorrow). Of what use is the


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knowledge about the external world if it doesnt lead to happiness for us? Life itself is

seeking happiness alone. Each and every person in the world is constantly seeking the

ultimate goal of life of ever rejoicing in bliss (and complete cessation of sorrow). If this goal

is not achieved then wherever we are or whatever we are doing, it doesnt matter. We may

be the prime minister or president of a country still it serves no purpose to us as long as we

are not happy. Only fools will run behind that which doesnt lead to happiness for us a

wise person will seek not temporary happiness but eternal bliss alone.

Just because wise people will not seek the world doesnt mean that they will not be in the

world or performing actions in the world. Great masters of the past have been the greatest

of reformers for the world. Whatever they have achieved for the world is incomparable and

can never be achieved by anybody else in the world ever. This is because these masters

have gone beyond the world and are ever rejoicing in bliss. Therefore irrespective of

whatever happens in the world they are ever blissful thus all their actions are without any

motives. Whenever we perform an action with a motive, our vision will be tainted by it.

Therefore we will not be able to decide as to how to perform the action, whether to do it or

not etc. The action itself will become imperfect and therefore will lead to sorrow alone. But

when we are just a witness to the action (means we have no say whatsoever in the action)

then we will be able to perform it in the best possible way. Therefore such actions will not

only benefit us but it will benefit the entire world itself.

When somebody faces an issue we will easily be able to advise them as to what to do. But

when we ourselves face an issue then all advises will not work (nothing will come in our

mind itself). This is because the issue is related to us and therefore we cannot think

properly or as a witness. But when issues are faced by somebody else, then we are a

witness to the persons state and therefore we will be able to give proper advise. Such

advise alone will lead to solution of the issue for the person.

But as much as we might try we will never be able to become a witness to our own actions

unless we tread the path of Vedanta. It is only through Vedanta that we will learn aboutourselves to be an eternal witness to everything that is happening in the world (and our

body, mind as well). And through Vedanta alone we will be able to implement being a

witness at all times irrespective of whatever happens in the external world.


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But majority of people are so focused on the external world that they dont have any time at

all for Vedanta. Even if they are provided free training in Vedanta, they will not accept it.

The reason given by many is that worldly life does matter and if learn Vedanta, worldly life

will go for a toss. This is a wrong notion. When we tread the spiritual path as propounded by

Vedanta then we will find that our worldly life also is much better than before. Instead of

constantly suffering in the world we will be able to remain content with whatever we get

from the world. And the Lord will take care of all our needs a Vedantin will not lack

anything at all in the world. He will get whatever is required for us irrespective of whether

he gets or not he will be able to ever rejoice in bliss at all times.

Another reason people give for not learning Vedanta is that the world is so fast paced today

and therefore we cannot afford even a second. In one day, things change quite a lot.

Therefore to survive in the world we have to catch up quite fast and for this we need time.

Thus there is no time at all for learning Vedanta. But this is also a wrong notion. We have

quite a lot of time in the world and just few hours a day is enough to learn Vedanta. And

remembering that Vedanta will make our lives more blissful internally as well as externally

we should strive to learn it. But even few hours in a day is not available for people in such

a case, there is no hope or way out for them at all. Such people who fail to spend even a

few hours a day for Vedanta will find themselves eventually suffering alone in the world.

When they grow old they will find that they arent able to control their mind and its

passions. Though they have achieved quite a lot in the world still they are of no use as the

mind is not calmed therefore whatever happens externally still there is only tension in the

world. With such tensions, passions and desires, they will have to take birth again and again

in the world (as long as desires are there in the mind, we will be born again in order to fulfill

those desires). And there is no guarantee that we will get a human birth the next time

because it all depends on the nature of actions we have performed. If we have performed

good actions then we will get a higher birth and if we have performed bad actions then we

will get a lower birth. Since the flow of karma itself is very tough to understand therefore

we will never be able to figure out as to where we will go in the next birth.

If we are not born as a human being, then we will lose out on a lot of things including

mpksha or eternal bliss. Therefore understanding the importance or greatness of this

human birth, we all should strive to learn Vedanta from now itself. If we start now then at

least by the end of this birth or in a few births we will be able to attain the goal of moksha

(and ever rejoicing in bliss we will be able to put an end to the cycle of birth and death).


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Now again people say that Vedanta is very tough to learn, understand and implement. But

this is also another wrong notion. Since we are all focused on worldly sciences therefore it is

very tough to accept or apprehend something which isnt the same or in the same pattern.

In ancient times children used to grow up learning the various scriptures and therefore they

have broad mind they were able to learn anything and everything under the Sun first with

an open-mind and later alone criticisms used to be made. But today majority of people who

criticize Vedanta are those who havent learnt Vedanta or dont know the abc of Vedanta.

Therefore all sorts of wrong notions are prevalent today. If only a person has some open-

mind to analyze Vedanta then he will be able to find that the system of Vedanta is the most

systematic and complete that we can ever find.

Anything that is systematic or proper will be learnt easily by people. Therefore learning of

Vedanta is very easy indeed. Though there are many scriptural texts to learn, still we will

easily be able to learn Vedanta through introductory texts. And anybody who learns the

Bhagavad Gita will find that it is very easy to learn as the concepts are very clearly set in

the Gita the language is simple as well to understand; any person who has some

knowledge of Sanskrit will be able to learn Gita very easily.

And with regards to understanding of Vedanta, if one is able to learn well then

understanding also will come very easily. It is because people fail to learn Vedanta for a

considerable period of time and under the guidance of a proper Guru that they arent able to

understand it properly. As Prof. Balakrishnan Nair says even as child can easily understand

Vedanta because it is not only simple but direct as well. In todays very logical world it is

very easy to understand Vedanta.

The Lord says in Gita that implementation of Vedanta is very simple. Really speaking,

implementation of Vedanta is as simple as remembering at all times that one non-dual

reality of Brahman alone exists as the very substratum of the entire world and as our very

nature of Consciousness that pulsates inside as I-exist, I-exist at all times. Just

remembering this doesnt change anything at all in the external world the world andworldly actions remain exactly the same (there is absolutely no change for the world).

But people often say and find it tough to implement Vedanta. The fault isnt in the system of

Vedanta but improper understanding and implementation of the pre-requisites of Vedanta.

In order to learn anything we need focus on that and all other distractions (that will take us


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away from that and make us go behind other things) should be renounced. For example a

person who wants to become a great cricketer should stop playing around with his friends,

eat a lot, party etc. and most of the times should practice cricket alone. Similarly for

Vedanta, we need to have focus on Vedanta than anything else in the world.

But our learning of Vedanta is such that we will be able to follow it only for a short period of

time in a day. During other times we will be focused on the external world of objects and

people. Many people dont even get time daily for Vedanta. Instead they only spend an hour

a week for Vedanta. Swami Gautamananda of Ramakrishna Mission Chennai used to

beautifully say that we spend 18 hours in the world daily and just one hour for spirituality

per week while we should be spending 18 hours daily for spirituality and just one hour for

the world (as the world corrupts us and will make us deluded more and more).

But all of a sudden giving up passion for the world is not possible and hence first one should

start with weekly one hour for Vedanta. And eventually we should ensure that at least one

or two hours a day we spend for Vedanta. The more and more we learn Vedanta we will find

ourselves getting attracted to it more and more. Sureshwaracharya therefore says that if

the passion of the world is so strong that we get addicted to it then what should be the

passion of Brahman as Brahman is real and the world is just an illusion. Therefore any

sadhaka who starts in the spiritual path through learning of Vedanta will find himself getting

more and more attracted to Vedanta. This is also due to the fact that Vedanta leads to

eternal bliss for the sadhaka. Anything that gives us happiness will attract us towards it. It

is our nature to be attracted to anything that gives us happiness, even if it is temporary

happiness. Our ultimate goal of life whether know it or not is ever rejoicing in bliss (and

complete cessation of sorrow). Since this we get through learning of Vedanta therefore all

those who learn Vedanta will be attracted to it whether they grasp it fully or not.

As Nochur Venkatraman says we dont have to worry about whether we are understanding

Vedanta or not we just have to pursue learning of Vedanta consistently (without break).

Then eventually Vedanta will sink into our heart and we will find that we are understandingconcepts of Vedanta very easily.

Prahlada is one of the greatest bhakta-jnaani that we can find in the puranas. When he was

in the womb of his mother, she was taught by Narada. Narada taught her the system of

Vedanta but she didnt understand anything. It was Prahlada inside the womb of his mother


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who grasped all the knowledge. Therefore when he came out of his mothers womb itself he

was a jnaani and he taught his co-students also about Brahman or Atman.

We find even in the case of Abhimanyu that knowledge automatically was gained by him as

a result of his father teaching his mother when he was in the womb of his mother.

All these examples from the puranas show that even if we dont understand Vedanta we

should still learn Vedanta with faith. Then eventually we will be able to understand it. It is

my personal conviction that any person who learns the system of Vedanta with an open-

mind will be able to easily understand it. And through understanding Vedanta easily, he will

also be able to implement it in his day-to-day life.

But many people often ask as to why Vedanta? Why cant we just live blissfully in the world?

The worlds bliss is temporary as we have seen previously. And until we learn Vedanta there

is no other way to eternal bliss. Vedanta is the one and only system that talks about our

very nature of the non-dual reality of Brahman. There is no other way that we will be able

to attain the ultimate goal of life of ever rejoicing in bliss. Though there are many other

sciences in the world they all focus on the external world and not on the non-dual reality of

Brahman.

Even in ancient systems there are many systems of philosophy but only Vedanta focuses on

the non-dual reality of Brahman and therefore Vedanta alone will lead to eternal bliss. Until

the system of Vedanta is learned, we will find ourselves continuously suffering in the world.

And this suffering doesnt just end with this birth but it will continue from one birth to

another. Since the ultimate goal of life is to remove sorrow completely and ever rejoice in

bliss, therefore we all should strive to learn Vedanta.

Moreover we generally call a person who doesnt know himself to be a mad person. Really

speaking we all are mad people in the world as we dont know our very nature of Brahman.

We think we are the individual and therefore are struggling in the world. But at all times weare the non-dual reality of Brahman (it is our very nature of Brahman that is experienced in

the deep sleep state where we are ever blissful). Therefore unless we realize our very

nature of Brahman we are all mad people alone.


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And since knowledge of Brahman is only possible through Vedanta therefore we should

strive to learn Vedanta.

It should also be ensured that we dont postpone Vedanta to the future. When we grow old

then we will not be capable of even listening or reading properly let alone understanding a

system like Vedanta. And if we look at all the old people of today we will find that rarely few

are able to learn the system of Vedanta. Therefore the argument that Vedanta should be

learned when we grow old is wrong.

It is also wrong to say that we should learn Vedanta after taking up sanyaasa because

Vedanta doesnt differentiate between sanyaasis and normal people. Vedanta is that which

will make us realize our very nature of blissful Brahman. And for realization we dont have

to be either a sanyaasi or a grihastha both are eligible to know their very Self. Therefore

Vedanta has no restrictions and isnt something just to learned in ashrams.

Vedanta is the only system we can find in the entire world which only puts some pre-

requisites rather than any restrictions for people to learn (eligibility). The only eligibility

criterion for learning Vedanta is the desire for moksha. Without the desire for moksha we

will not be able to get any fruit out of Vedanta like a kid who tries out different hobbies

but leaves them after a while as a result of not having passion, similarly if we dont have

passion for Vedanta (desire for moksha) then we will find that Vedanta doesnt give us the

fruit of eternal bliss and eventually the passion for Vedanta also will vanish.

Though it is very tough indeed to explain Vedanta to such an extent that it attracts all

sadhakas and makes them learn it, still it is the purpose of this magazine to try to attract

sadhakas. And the magazine also tries to bring out the concepts of Vedanta in simple terms

so that sadhakas are able to understand and implement it in their day-to-day lives.

Vedanta by being that system which will take us to eternal bliss is beautiful in itself. But

often it is considered complex, terse, dry etc. and therefore people fail to apprehend thenatural beauty in Vedanta. It is the purpose of this magazine to bring out the beauty or

sweetness of Vedanta. Whatever is beautiful will be sought out by everybody thus through

bringing out the beauty of Vedanta, sadhakas will be able to learn and implement it better

in their lives.


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But how do we bring out the beauty in something?

Through going deeper into it. Thus in this magazine emphasis is on the various concepts of

Vedanta. The concepts arent simple concepts but deep concepts so that it will bring out the

nuances of Vedanta and make it beautiful to any sadhaka who lays his hands upon it.

Though some concepts require focus or attention, eventually sadhakas will be able to

understand these concepts and therefore implement Vedanta in their day-to-day life.

Ultimately through finding Vedanta beautiful and learning it well, sadhakas will be able to

implement it at all times this is through remembering that the non-dual reality of

Brahman alone exists here. Thereby they will be able to ever rejoice in bliss here and now

itself.

May we all strive to live in the world while internally remembering in the mind at all times

that the non-dual reality of Brahman alone exists here so that all sorrows will end and we

will be able to ever rejoice in bliss here and now itself.

AUM NAMAH SHIVAYA

Dec 21st


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Anukramaanika


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Shraddhaa Siddhi

The ultimate goal of life

It may be questioned as to why always the focus is on the ultimate goal of life but the

answer is pretty evident. Unless we achieve this ultimate goal of life we will constantly be

struggling in the world. Unknowingly seeking this ultimate goal we will be wasting our life,

not knowing what to do. As much actions as we may do, we will find that we are still

discontent with life and something is missing in life. Though we will go from one birth to

another, still there will be no happiness or contentment in life. What is the use of such a life

where there is no contentment at all? We find many people in the world having all the

pleasures of life but not having contentment and therefore committing suicide these

suicides are committed in air-conditioned rooms. Thus it is very clear that unless we achieve

the ultimate goal of life we will be ever suffering in the temporary-sorrowful world.

But is there any ultimate goal of life?

Yes, there is one ultimate goal of life that we all are knowingly or unknowingly seeking. It is

for this goal that our life itself I there. We are living to achieve this goal and until this goal is

achieved we will find ourselves not being happy or content or satisfied irrespective of

whatever is there in the world.

Todays world says that there are two goals for people one is short-term goal that differs

from person to person and is there only for a short period of time (after which its fulfillment

is done). Second is long-term goal that also differs from person to person. The difference

between short-term and long-term is that short-term changes for even a person whereas

long-term doesnt change for a person. For example the long term goal of a person would

be to become the president of a country whereas the short-term goal would be to run in

elections and win seat in a local country or municipality.

The long-term goal is different for different people. One may want to become the president,

another might want to become a cricketer and yet another might want to become a film

actor. Thus it is different for different people. Depending on what we seek, our goals also wll

change and therefore we should do actions and live in such a way that our goals are fulfilled

(or our goals can be fulfilled in the future).


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But Vedanta doesnt agree with the categorization as well as explanation of the goals as per

todays world. This is because irrespective of all distinctions and differentiations we all are

seeking just one goal in life. This one goal is termed as the ultimate goal of life because it is

what is being ultimately sought out and it is that goal which when fulfilled will put an end to

all seeking itself.

Now what is this ultimate goal of life?

In order to find out the answer to this question, we just have to analyze few examples. For

example, the goal of Virat Kohli is to captain India in cricket and lead to a lot of personal as

well as national success. But why does he want to do this? Because then India becomes

famous and the name of India is kept. But why does he want to keep up the name of India?

Because then he will be happy and content. Thus it isnt or India that he wants to play and

succeed in cricket but it is for his own happiness.

The Upanishads therefore say that each and every person in the world is seeking this

ultimate goal of life of happiness. The difference between this happiness and the happiness

that we gain from the external world is that this is eternal whereas the happiness from the

world is short-lived and therefore seed of sorrow. There hasnt been and there never will be

any person who is able to get eternal bliss from the external world (or the inner world of

ones own imagination). Anything that is changing will not lead to eternal bliss but will only

lead to temporary happiness and sorrow. The entire world that we currently perceive is

ever-changing and therefore it cannot lead to any other result than sorrow. Though in the

short-run the world might appear to give us happiness it will vanish in the long-run and

therefore will lead us to sorrow alone. Therefore the scriptures say that wise people dont

take resort to pleasures of the world as they have a beginning and thus are seeds of sorrow

alone.

It is the ultimate goal of each and every person in the world to get rid of sorrow and ever

rejoice in bliss. It is seeking this goal that everybody is living and performing actions in the

world. If not for the hope that such a goal is there, life itself will end.

But since this goal is being sought out in the external world therefore rarely people are able

to attain this goal. But since this is the ultimate goal that is being sought out each and

every minute, therefore until it is attained there will only be sorrow at all times.


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This ultimate goal is termed in Vedanta as moksha or liberation from all bondages, sorrows

and sufferings. When this goal is attained then one will ever rejoice in bliss; be content,

peaceful, satisfied and happy. There is no condition at all in the happiness that one gets

from this ultimate goal of life.

But is there any such ultimate goal of life? Can we ever attain it?

The great masters of the past and the present show us that such a goal does exist because

they are able to ever rejoice in bliss irrespective of whatever happens in the external world.

Though they may experience happiness or sorrow in the world; though they may get name

or fame or defame; though they may be in earth or in heaven; irrespective of all conditions,

they are able to ever rejoice in bliss.

Just a look into the life of Sri Krishna will show us that such a goal does exist because he

was able to ever abide in that goal. Not even for one moment Krishna was sad. When we

think about Krishna we just remember his ever-smiling face. No puranas talk about Krishna

ever being sad but ever being happy alone. This itself shows that such a goal of moksha

does exist. Irrespective of where he was or what he was doing, the Lord was ever blissful.

This bliss of the Lord was being imparted to others who surrendered unto him. As the Lord

says in Gita, bliss dances around a realized master (one who has attained the ultimate goal

of life of moksha). Since people around the Lord also were able to rejoice in bliss therefore

it goes without saying that the Lord also was blissful at all times.

But many people dont believe in puranas and think that they are just stories given in order

to make us believe in the religion. There is no religion called Hinduism but only sanaatana

dharma or that eternal dharma which is based on the scriptures. If we dont believe in the

puranas then we just have to look around in the near past and the present to realize that

the goal of moksha is definitely there (and each and every person in the world will be able

to attain the goal if there is desire for the same).

Masters like Sri Ramakrishna Paramahamsa, Ramana Maharshi, AMMA and many othersshow beyond doubt that the goal of moksha does exist and we can definitely attain it

whenever we want. There are many disciples of these masters like Swami Vivekananda who

were able to attain the goal of moksha. Thus these masters not only themselves were

realized they were able to make others realized through their very presence or influence.


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It shouldnt be doubted that these masters are beyond normal rules and therefore they

attaining moksha is nothing but we will never be able to attain moksha. Vedanta says that

moksha is our very nature (that we experience in the deep sleep state) and therefore each

and every person in the world is eligible to attain moksha. Masters like Prof. Balakrishnan

Nair, Swami Tejomayananda, Nochur Venkataraman etc. show that we all can as well attain

moksha provided the desires for moksha is there. These masters were like any of us only

but unlike us who are just seeking sensual pleasures of the world, these masters were able

to go beyond the entire world and seek moksha.

Only a crying baby will get milk. Similarly only a person who wants moksha will be able to

get it. This seeking moksha is termed as mumukshutva or burning desire for moksha.

Without this desire, moksha will not even be sought out to get it. Even if such a person,

who doesnt want moksha, gets moksha he will just reject it (because he wasnt seeking it

and he doesnt want it). Thus there are many people even in ashrams who are near realized

masters but just refuse realization though it is directly available to them. Having the desire

of moksha isnt something that is very easy because we should desire moksha beyond all

other desires. Having the desire of moksha while also having other worldly desires is like

trying to row two boats with our legs in both the boat the boats will move but we will fall

into the water.

AMMA says that if we are seeking worldly pleasures while treading the spiritual path then

the spiritual path will not be fructified or in other words we will not be able to attain

moksha; this is like a person filling a pot with water while the pot has holes in it. Even

though we are filling the pot with water, it will never get filled as it will leak out through the

holes. Similarly if we are seeking worldly pleasures then our efforts to attain moksha will

not be fruitful. There is nothing wrong in having desires for worldly pleasures but they

should be of lower priority than moksha. If there comes a time when we have to decide

between the goal of moksha and other worldly goals, then we should choose moksha alone

and set aside worldly goals. Only such a person will be able to progress in the spiritual path

towards moksha.

We dont have to attain moksha in order to ever rejoice in bliss. If we are able to tread the

spiritual path then we will be able to experience the bliss of moksha in our lives. This bliss

cannot be really explained through words. Though it might be conditioned due to the

spiritual path activities still it is infinite or unlimited we will feel as it is eternal or ever-


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present and cannot be limited at all. It is this bliss that makes our mind blank when we

meet masters like AMMA. At that time, our mind becomes devoid of any thought and we

just rejoice in bliss there is no reason for this bliss.

Similarly when people learn the scriptures they will find that slowly happiness pervades

their life. Though times are tough and situations in their life arent good still they are able to

rejoice in bliss or be happy. This happiness also will be experienced by others others will

find ourselves becoming happy; therefore they will ask as to what has happened to us, what

change has ensued etc. Often these are obstacles since others are suffering they will

never want us to be happy and therefore they will put obstacles in front of us through their

words, restrictions etc.

For example, a boy who is learning Vedanta will find himself indulging in more spiritual

practices than worldly pleasures and therefore instantly parents will start worrying; they will

ask him as to what is happening and sometimes even not let him perform his sadhana

(spiritual practices). During these times we should remember that we are progressing in the

spiritual path (obstacles means we are progressing in the right direction). With faith we

should continue our progress and not bother about anything in the world. Parents, friends,

relatives, objects etc. have been there in the past and will be there in the future as well

therefore there is no point depending upon them. How many parents we have had in the

past births? How many more we will have in the future? Therefore it is foolish to just

succumb to the desires of our parents instead we should just set aside whatever stands in

our way to moksha and progress further in the spiritual path.

Puranas show us as to how great sadhakas have been able to set aside everything for

moksha. Prahlada was able to set aside his father. Vibhishana was able to set aside his

brother. Mahabali was able to set aside his own Guru. As a result all these people were able

to ever rejoice in bliss in moksha. While there was ever blissful Vibhishana, there also was

the destroyed Kumbhakarna who stood by his brother renouncing everything for the sake

of moksha lead Vibhishana to eternal bliss whereas holding on to everything except mokshalead to the destruction of Kumbhakarna.

These puranas arent something that happened in the past. These happen even today and in

our very lives itself. We should be bold and strong enough to stick on to the spiritual path


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and negate everything that is an obstacle for the spiritual path then alone we will be able

to attain the ultimate goal of life of moksha.

Means to moksha

Generally people in the world think that there are different ways to moksha or eternal bliss.

Taking a cue from the age-old saying that all roads lead to rome and misunderstanding

Swami Vivekanandas explanation of the various paths or yogas, people get deluded into

thinking that there are different ways to moksha. This is wrong there are no different

ways to moksha. The one and only way to moksha is knowledge and knowledge alone.

Whether we term this knowledge or supreme devotion or yoga, it doesnt matter but the

way to moksha is realizing ones very nature of that Brahman which pervades the entire

world.

The world that we currently perceive is constantly changing. Anything that is changing

requires a changeless substratum in which the changes are perceived. For example a

variable requires a constant for it to exist the variable is just an illusion in a constant.

Similarly the entire changing world is just an illusion in its substratum or cause. The cause

of Brahman from which the world has come, in which the world exists and unto which the

world merges at the time of its destruction is the changeless substratum of the world.

Brahman always exists, is ever shining and is unlimited, therefore blissful. Thus the nature

of Brahman is Existence, Consciousness and Bliss. If we analyze our very nature of I

that I which pulsates inside as I-exist, I-exist at all times then we will conclude that I am of

the nature of Existence, Consciousness and Bliss. There is no point of time that I cease to

exist; instead I exist at all times. Therefore I am of the nature of Existence. For me to exist

at all times, the light of Consciousness is required. Therefore I am Consciousness in nature.

It is this Consciousness that makes me exist at all times and makes the entire world appear

as well. If not for Consciousness, absolutely nothing would exist. And I am never hated. As

the Upanishads say, everything is liked for the sake of the Self or I. If I like my child, it is

because I will become happy when the child is happy it isnt childs happiness but myhappiness that ultimately matters. Even when a person commits suicide it is because he

isnt able to remain happy; he thinks that by committing suicide he will be happy. Therefore

it is for his happiness that he commits suicide and not for hating himself. Thus it is very

clear that I am never hated and am of the nature of bliss.


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Since I and Brahman both are of the nature of Existence, Consciousness and Bliss therefore

I am Brahman alone. It can also be proven through the scriptures, logic and experience that

there cannot be anything similar to Brahman only one Brahman exists at all times. Duality

is part of the world that we currently experience and Brahman is the cause of the world;

therefore Brahman is one alone. Thus I am that Brahman which is the cause-substratum of

the changing world.

All sorrows are because we identify ourselves with the ego, intellect, mind, body, objects

and people of the world. All these are part of the changing world (and they too change

constantly). But I am ever changeless and therefore not any of these. The knowledge that I

am Brahman will get rid of all sorrows experienced from the world. As long as we consider

ourselves as part of the world we will experience sorrow alone (as sorrow is the very nature

of the temporary world). But when we realize our nature to be that of changeless Brahman

then all sorrows will end. Since Brahman is of the nature of eternal bliss, therefore I will

rejoice in bliss.

Thus moksha is through realizing my very nature to be that of Brahman. This knowledge

therefore is the way to moksha. Just doing actions or worshipping some deities or even

learning the scriptures will not lead to moksha moksha is through learning and

implementation of the knowledge that I am Brahman.

All other paths like karma, bhakti etc. will set the stage for knowledge to become effective

or fruitful. Thus though they indirectly help in moksha, they cannot directly lead to moksha.

The Lord also says in Gita that the greatest bhakta is a jnaani who is one with the Lord

(who has realized his very nature of that of all-pervasive non-dual Lord). Truly speaking,

bhakti and jnaan are one and the same ultimately but from empirical perspective we create

differences between both and get deluded as a result.

A sadhaka should always remember that moksha is possible only through knowledge alone.

Already we are Brahman and this is experienced in the deep sleep state. In the deep sleepstate the entire world just temporarily ceases to exist and therefore we experience bliss in

the state. This bliss is recollected once we wake up when we say that I slept blissfully. But

this blissful nature of ourselves is not known as a result of ignorance. Even as darkness is

removed only through light, ignorance is only removed through knowledge. Therefore also

no other path than knowledge can lead us to moksha because moksha isnt something new


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to be attained or achieved but it is realization of our very nature of blissful non-dual

Brahman.

It should be understood well that moksha isnt attaining or achieving something new but it

is just realization of whatever is already present. The world that we currently experience

doesnt really exist as it is just an illusion of names and forms in the non-dual reality of

Brahman. Like the dream world which is just an illusion in the dreamer, similarly the

external world is just an illusion in the non-dual reality of Brahman. Whatever exists at all

times is Brahman and Brahman alone. But forgetting this we think that we are bonded, the

world is there and we experience sorrow. But all these are similar to experiences in the

dream world.

A person goes to bed and starts dreaming. He gets into a world where all sorts of

experiences are undergone by him. Though all these experiences are there, they arent real

but they appear very real during the dream state. But all of a sudden he wakes up and

realizes that it was just a dream. The dream appeared real during the dream state but after

waking up, it is known to be just an illusion in the dreamer. The dreamer himself appeared

as the entire dream world. Ultimately there is no dream world at all there is no possibility

of dream world to be created at all. It is just an illusion that appears to be there or appears

to be created as a result of ignorance. Once knowledge dawns then it is known to be an

illusion (non-existent at all times).

Similarly is the waking world as well. It appears very real when we experience it now but a

little analysis itself will show that it doesnt exist at all. Whatever exists at all times is the

non-dual reality of Brahman alone as the substratum of the entire illusory world. Even as

after waking up the dreamer doesnt become something new but just realizes himself to be

the dreamer, similarly after waking up from this long sleep of ignorance a person realizes

himself to be that Brahman which he was always. There is nothing new happening as a

result of knowledge or moksha I at all times am ever-liberated Brahman. But even when I

am Brahman I think I am not Brahman and that I am everything else therefore sorrowsare experienced. Once ignorance vanishes as a result of knowledge then I will ever rejoice

in bliss.

Vedanta says that even when we think we are the individual we are blissful Brahman alone.

Even as a person who has forgotten his nature and therefore thinks himself to be something


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else, similarly we also think we are something else when we are at all times Brahman and

Brahman alone.

Knowledge or moksha isnt something newly attained but just realization of that one

Brahman which alone exists as the very substratum of the entire world and the

Consciousness that pulsates inside as I-exist, I-exist at all times.

Pre-requisites to jnaana

Many people try learning the scriptures but they arent able to understand it fully. Even if

they are able to understand the scriptures they arent able to implement it in their lives.

Though implementation of knowledge is as simple as contemplating at all times that I am

Brahman, still it isnt that easy.

In order to gain and implement knowledge, there are two pre-requisites that have to be

followed. First is purity of mind and second is concentration of the mind. Without the mind

being pure and concentrated we will find that knowledge gained isnt fruitful at all. Though

we may learn the entire scriptures still it will be of no use eventually not getting happiness

from the scriptures we will go against the scriptures (saying that scriptures will not lead to

happiness).

Purity of mind is gained through nishkaama karma or actions performed without any selfish

motives. It should be remembered that in such actions a person has no expectation

whatsoever and therefore he is not affected by the results of actions irrespective of

whether actions are good or bad, he will remain unaffected and blissful. Today many people

walk around claiming to do social service but their social service is expecting good name

from people or suffering people to become happy the expectation that people should

become happy also shouldnt be there in nishkaama karma. Karma binds us to the action as

well as the fruits of action through nishkaama karma we get rid of the bondage of karma.

Therefore our mind becomes pure else it is attached and affected by the fruits of action

(good or bad). The mind when with likes and dislikes will always have a tainted vision andtherefore will not be able to grasp the truth of the scriptures as such. Such a mind also

thinks many thinks without any end. A pure mind is one which doesnt have any preferences

and doesnt think things when they are not required to be thought.


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Only with a pure mind we will be able to gain concentration of mind; else the mind will be

running here and there seeking one or the other thing. But when the mind is pure we will

find it being able to concentrate. Concentration is achieved through dhyaana and other

activities. Through this we will attain focus of the mind. When learning the scriptures our

focus has to be on the truth and afterwards as well focus of mind on the truth is required.

For this the mind has to practice and achieve concentration.

A mind that is pure and concentration will be able to grasp the truth of the scriptures and

remember it at least for sometimes in a day. Through remembrance again and again, the

mind will eventually abide in knowledge at all times. Even when the mind remembers

knowledge that I am that Brahman which alone exists here, it will rejoice in bliss so when

the mind remembers knowledge at all times (naturally) then it will ever rejoice in bliss (the

state of moksha is then attained really speaking, then the state of moksha is realized as

there is no new state of moksha that can be attained but the ever-present state of moksha

can just be realized).

But just having purity and concentration of mind isnt enough to learn and implement

knowledge. There are four sadhanas or pre-requisites for knowledge itself though

acharyas say that without these sadhanas we cannot gain knowledge, it has to be

interpreted that without these sadhanas though we may gain knowledge, knowledge will not

be effective or fruitful (will not lead to moksha or eternal bliss).

Sadhana chatustayam

Vedanta says that in order for knowledge to become effective or fruitful, four sadhanas or

qualifications are required for a sadhaka. This doesnt mean that without these qualifications

one cannot gain knowledge but such knowledge will not be fruitful. Knowledge is fruitful

when it leads to the ultimate goal of life of moksha (leads to eternal bliss). Else knowledge

would become like any object that we possess in our hands it will lead to temporary

happiness through boasting, ego, pride etc. but will not lead to eternal bliss (ever-lasting

bliss).

Therefore a sadhaka who starts learning the scriptures or is going to learn the scriptures

should introspect into his own life as to whether he possesses the four-fold qualifications or

not if he doesnt possess then he should strive to gain them eventually so that knowledge

that is gained will be converted into moksha or eternal bliss.


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The first among the four-fold qualifications is viveka. Viveka is discrimination between real

and unreal. Real is that which ever exists without any change and unreal is that which

doesnt exist. The world that we currently perceive isnt real because it constantly changes.

Though it appears to be existing now, it will eventually cease to exist as it undergoes both

birth and death. Therefore the world is just an illusion empirically (when it is perceived) and

ultimately unreal (not at all existing). Knowledge about the unreal world and the real

Brahman as its substratum is viveka. Viveka isnt mere knowledge but conviction about the

two of world being unreal and Brahman alone being real. Conviction is gained only after

repetitive learning of the scriptures. Even as a child by-hearts the multiplication tables by

repetition similarly a sadhaka gains viveka through repetition. Along with repetition is

required logical analysis as well because without it there wouldnt be any conviction.

Knowledge without conviction is like a person repeating mechanically that I am blissful

Brahman while ever suffering in the world as a result of likes-dislikes. Such a person would

on one side talk about himself being Brahman and on other side complain about whatever

he is getting or not getting in life.

When viveka gets strengthened then it is implemented through vairagya. In other words,

viveka is in the intellect and when it is implemented or lived in day-to-day life then it

becomes vairagya. Vairagya is of two types lower and higher. Lower vairagya is

dispassion towards the external unreal world. Dispassion isnt temporary like when ones

spouse dies (then the person might become dispassionate towards the entire world but after

a while when situations are good in the world, dispassion will vanish). It is knowledge of the

world being sorrowful and as a result being dispassionate towards the world. Dispassion

isnt renunciation of the world but it is knowledge of the world being temporary and

therefore not depending or expecting from the world. When dispassion isnt there then we

will be dependent upon the world and will expect the world to support us (or behave in

certain way). But the changing world will eventually pave way (and not support us or not

meet our expectations) and then we will become sad. Dispassion if there in the mind will

make us aware of the temporary nature of the world and therefore we will not be affected

when the world changes.

True dispassion towards parents isnt giving them up but it is interacting with the knowledge

that they are temporary and will not eventually support us. Therefore when the time comes

for parents to leave us, we will not be affected. When parents are there, we will not be

affected and when parents are not there also we will not be affected.


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This lower dispassion towards the world will lead to the higher dispassion. Higher dispassion

is passion towards the real Brahman. This is through knowledge of Brahman alone being

real and blissful in nature. When lower dispassion becomes strengthened, higher dispassion

will be developed.

With both dispassion we will not be affected by the world and we will be seeking blissful

Brahman more and more. This seeking doesnt mean that we are roaming the entire world

looking for something termed as Brahman but it is just ever wanting to fill our minds with

Brahman. Seeking, surrender, love, devotion etc. all are the same as constantly

contemplating in our mind upon an entity. Here in Vedanta, the entity is Brahman (that

which alone is real).

But viveka and vairagya cannot be implemented without having a strong mind (a mind that

is filled with good qualities like calmness, control etc.). Therefore the third qualification of

the six qualities of the mind is essential. These six include shama, dama, uparati, titiksha,

shraddhaa and samaadhaana.

Shama is calmness of the mind (wherein the mind is calm and not filled with too many

thoughts or tensions). While shama is inner control of the mind, dama is external control of

the mind. The mind performs through the sense organs; without the sense organs, the mind

will not be able to function properly. The minds function is to grasp objects of the world and

for this sense organs are required as they alone grasp the sense objects of the world

(through the sense organs alone the mind grasps sense objects of the world). Control of the

sense organs is called dama this means not letting these organs run hither and thither as

they want. Today our eyes sees whatever they want to see, our ears hear whatever they

want to hear and therefore when we sit for dhyaana we cannot just control these organs.

Therefore practice should be done in order to control their sense organs as well as the mind.

But both these are possible only when activities are reduced and this is uparati or

withdrawal of sense organs from their respective objects in the world.

But even when we perform control of mind and sense organs there will be time when

nothing works for us. In the spiritual path this happens more because nothing is predictable

(anything and everything can happen at any point of time). Therefore the fourth quality of

titiksha or forbearance is required. Even when we face failure and that too in the spiritual

path we shouldnt give up hope; a child when learning to walk falls down many times before


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learning to walk. Similarly we should also have hope or faith in the spiritual path until we

attain moksha. Till then anything and everything can happen but we should remain focused

on the spiritual path rather than getting distracted from it. Irrespective of whatever

happens, fixing our mind on the goal requires forbearance.

But what should the mind be focusing on? The mind should focus on the scriptures and the

Gurus words this is called shraddhaa. But only for a mind that is tranquil or composed will

anything be possible. Those whose mind are too agitated will not be able to achieve

anything at all. But those whose mind is tranquil will find themselves progressing quicker

towards whatever it is that they are seeking. This quality of the mind of tranquility which is

achieved through focus on Brahman (whenever possible) is called samaadhaana.

Without these qualities of the mind, it isnt possible to gain or implement knowledge and

therefore a sadhaka should strive to gain these qualities of the mind eventually through

practice.

Ultimately all our efforts in order to fulfill some or the other desire. In this case, desire of

moksha is the desire in the mind of sadhakas. This desire has to be very strong in order to

attain moksha in this very birth itself. Desire for moksha is the fourth qualification of

knowledge. It is termed as mumukshutva and Chinmaya beautifully mentions it as the

burning desire for moksha.

Unless any desire is a burning desire our passion or effort towards attaining it will not be

complete. When in the world itself we need strong desire to attain anything, so what to

speak about the spiritual path? In the spiritual path, the goal is unknown and we cannot

have a test-trial of the goal. And there are more obstacles in the spiritual path than what we

can find in the entire world itself. Therefore a strong desire for moksha is essential in order

to not just progress in the spiritual path but attain the goal of moksha in this very birth

itself.

Desire for moksha itself is categorized as different based on the strength. For sadhakas, it is

important to have a very strong desire for moksha. Even as a person whose house is on fire

will strive to get out of the house that moment itself, similarly sadhakas should have the

desire to attain moksha here and now itself (not wanting to suffer in the illusory sorrowful


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world). Such a sadhaka who has the desire to attain moksha here and now itself will be able

to attain moksha at least by the end of this birth or one or two births.

Shraddhaa very important

This word of shraddhaa has been often misunderstood by many people. Translated loosely

as faith, it is much more than that for a spiritual sadhaka. Of course there are many

Sanskrit terms that are part of our scriptures that have been misunderstood or

misinterpreted loosely by many people. Sadhakas should ensure that they learn the

scriptures in the traditional way and using the language of Sanskrit as much as possible as

there are many words that cannot be translated into any language. Even as when we want

to survive in United States, we will learn English similarly if we want to learn the scriptures

then we should put effort to learn the language of Sanskrit. We dont need mastery over

Sanskrit and then walk around preaching as if Sanskrit talking is inevitable that is

stretching it too much. We need to learn Sanskrit to the extent that we are able to

understand the scriptures properly. Unless we understand scriptures we will not be able to

gain and implement knowledge.

Shraddhaa as mentioned above is faith in the scriptures and the Gurus words. The spiritual

path unlike any other path is one which has more unknowns than known. When we start off

in the spiritual path we will be learning things that we have never even learned or read or

imagined. Therefore it requires a lot of faith to tread the spiritual path.

And often those who tread the spiritual path will find themselves facing a lot of obstacles in

the path. These obstacles would include their own kith and kin the entire world itself will

pose an obstacle to the spiritual path. This is because the illusory worlds existence is at

stake when we progress in the spiritual path. Though ultimately the world is also seen and

remembered as the non-dual reality of Brahman, initially in order to take our focus away

from the external world we need to focus lesser on the world and more on the non-dual

reality of Brahman. Therefore it might appear that we are going away from the world. This

definitely scares people of the world and the world itself. As long as we have attachmenttowards the world we will be affected by the reaction of the world. But if we have

detachment then though we might retaliate or get affected little bit by the reaction of the

world we will not be distracted from the spiritual path (here world means objects and people

of the world and also our perspective of the world).


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A true sadhaka will have dispassion towards the world and therefore irrespective of

whatever way the world behaves to him he will progress without any lack of passion or

effort in the spiritual path. But definitely for all sadhakas there will be obstacles in one or

the other way in the spiritual path. Add to it that the goal of moksha isnt something that we

have experienced, then the obstacles become much more.

Initial sadhakas who dont know all the tenets of Vedanta will easily be distracted by people

and therefore they need strong faith in the scriptures and the Guru. Scriptures are the

ultimate proofs whereas the Guru is a living embodiment of the scriptures. Faith in both

alone will take us further in the spiritual path towards the goal of moksha. Therefore

sraddhaa is something which is very important for a sadhaka.

Sraddhaa or faith is total or complete. This means that there shouldnt be any doubt at all

about what the scriptures or the Guru says. A little doubt is enough to make us fall down

from the spiritual path. It is easy to say that I have full faith but implementation of the

same is very tough indeed.

Once a sadhaka roamed around Himalayas in search of Mahavatar Babaji. After many years

he finally found Babaji. He went to Babaji and asked for initiation in the spiritual path (to

become his shishya). Babaji told him to jump off the nearby cliff. Without any thoughts or

doubts, the person jumped off the cliff and died. Babaji asked others to bring his body and

revived him. He proved himself to be a true shishya who doesnt doubt the Gurus words

even a little (and implements it to the full).

Such faith is very tough to gain and it is only gained through little knowledge of the

scriptures. The more and more we learn the scriptures, the stronger our sraddhaa will be.

Sraddhaa also means focus on knowledge. It is very easy to focus on a lot of things in the

world but it is very tough to focus on knowledge. Vedantic sraddhaa is focus on knowledge

and knowledge has two sources for us one is the scriptures and the other is the Gurus

words.

So what is different between the scriptures and the Gurus words or the Guru himself?

Scriptures are ultimate proof in that they are without any authorship. They are revealed to

seers during times of intense contemplation or samaadhi. They are present as part of


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creation and are revealed once creation happens. It is Brahmaa, the creators breath that

are the scriptures or the Vedas.

Many people have followed the scriptures and attained moksha; and many will be doing so

in the future as well. They have been tested time and again by ardent sadhakas. Whatever

they say are beyond doubt true there are no faults in the scriptures as well. If we arent

able to understand anything in the scriptures then it is due to our lack of understanding or

lack of purity of mind. The perspectives given in the scriptures may be different which also

adds up to our not understanding them. But a sadhaka who gets a proper Guru to learn the

scriptures will find himself learning the scripture properly he will be able to confirm the

validity of the scripture in his very life itself. The more scriptures are implemented, the

more closer one will get to moksha and therefore the more blissful a person will become.

Thus through the bliss that fills ones life, validity of scriptures can be easily established.

But always scriptures are tough to believe fully because they are just books. Therefore we

need a Guru who has learnt the scriptures and living the scriptures in his day-to-day life.

Such a Guru will give us faith that the scriptures are true and the goal of moksha as

explained in the scriptures is also true. Not only this, we will also be able to gain faith that

the goal of moksha isnt something impossible but it is possible to be attained by each and

every person in the world (like the Guru has attained it).

This faith or shraddhaa should be such strong that nothing can affect it at all. Generally our

faiths in the world are very weak that if something or somebody says something against, it

goes for a toss. But it shouldnt be like this it should be so strong that even during sleep

we should be able to have conviction in it and therefore any doubts that comes to mind

should be solved automatically (and even if there are doubts that arent solved, the

conviction or faith shouldnt be affected at all).

Such strong faith or shraddhaa which is ever-lasting (or ever-present) is only possible

through knowledge. It is knowledge that strengthens the faith of anything. For example ifwe have to gain faith that worshipping Ishwara will lead us to fulfillment of our desires, then

we need knowledge as to who is Ishwara. This analysis of Ishwaras nature along with

experiences that we directly face as a result of worshipping Ishwara will make us believe in

Ishwara; this belief or faith will never vanish at all. But if we start worshipping Ishwara


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without proper knowledge then as long as Ishwara fulfills our desires we will have faith in

Ishwara and the moment Ishwara stops fulfilling our desires, the faith will vanish.

Gaining knowledge about the spiritual path and the goal of moksha is only possible through

learning the scriptures again and again. For us to understand the scriptures properly we

have the sruthi or original Vedas, smriti or other texts written by various authors, brahma

sutras or logical work analyzing the scriptural statements and many prakarana granthas

that talk about either the entire of Vedanta or certain parts of Vedanta. It is through

learning again and again of these texts that our knowledge will be strengthened. And when

knowledge is strengthened it leads to conviction. Conviction removes all doubts in our mind

and will also provide a way to negate all doubts that may arise in the mind in the future.

Therefore true shraddhaa will be born in our mind.

But since majority of people are and have been focused too much on the external world

therefore learning Vedanta will not easily make them have shraddhaa instead they will

have to repeatedly learn Vedanta. Depending on how much they have been focusing on the

world, they will have to learn Vedanta so long. But repeatedly learning Vedanta again and

again will eventually take them to the state where they are without any doubts and their

faith in the goal of moksha is very strong indeed.

Generally we compare ourselves with people around us this is something that has to be

avoided by a sadhaka because each and every person is different in the world. We all have

to gone away from our house of moksha and are struggling to get back to our house.

Depending on how far we have gone away from moksha, we will have to travel so much

distance to return back. Thus for one person, moksha might be just an year away and for

another it might be many years away. Though moksha is readily available now itself still

depending on how much ignorance we have accumulated, it will take that long to get rid of

it and focus back on Brahman. There shouldnt be any comparison made in the spiritual

path instead with faith that moksha will be achieved eventually because it is our very

nature of Consciousness one should tread the spiritual path. At any point of time thereshouldnt be lack of hope that the goal of moksha will not be attained (or cannot be attained

by me).

Remembering that the entire world of duality is just an illusion of names and forms in the

non-dual reality of Brahman (that Consciousness which pulsates inside as I-exist, I-exist at


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all times) one should tread the spiritual path at all times. Then irrespective of whether

somebody else is attaining moksha or not we will be able to remain focused on moksha and

our progress in the spiritual path. This isnt selfishness because there isnt any individuality

here it is just about getting rid of the individuality and attaining the ultimate state of

moksha (going beyond everything).

The master of AMMA often tells people to have shraddhaa and this is interpreted variously

by people. Some think that it means to be careful while driving or be careful while eating

or carefulness in many other things. But ultimately what amma means through shraddhaa is

total faith in the goal of moksha. For this to happen, one should know as to what is moksha;

then one should start in the spiritual path towards moksha; and in order to gain shraddhaa

one should also learn the scriptures; knowledge has to lead to conviction so that shraddhaa

is full and thereby through implementation it will lead the person to moksha (or eternal

bliss).

Though there can be any desires in the mind of an individual and even Gurus like AMMA, the

ultimate goal is moksha alone for each and every person in the world. Even the ultimate

goal or desire of Ishwara is that we find him out as our very nature of Consciousness, that

which pervades the entire world, so that we will be able to ever rejoice in bliss. Even if we

dont analyze it this way, we are all fools if we dont have shraddhaa or faith in the spiritual

path because it is only through this that we will be able to realize our very nature. Until then

we think we are the body-mind-intellect whereas we are the blissful Self at all times.

Thinking ourselves to be the individual, we perform actions in the world and experience

sorrow alone. Sorrow is experienced when we are blissful in nature. Then ways to get rid of

the sorrow is also searched when at all times we are blissful Brahman alone.

A person who doesnt know himself is called a mad person in the world. We are all mad

people who dont know our very nature of blissful Brahman. Therefore the first and foremost

duty of each one of us is to get rid of this madness through realization of Brahman. Until we

realize Brahman we are mad or foolish people alone who are searching for happinesswhen it is our very nature at all times.

Being in a world where we are considered as the smartest of beings, we are the greatest

fools if we dont even strive to attain moksha in this very birth itself. Human birth is very

special indeed and attained after many births (as many species) alone. Therefore we


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shouldnt let go of this golden opportunity for us to realize our very nature of Brahman and

thereby put an end to the cycle of birth and death. Else calling ourselves as smart beings we

will be going hither and thither in search of happiness, from one birth to another. And all we

will get is sorrow alone. Therefore effort should be made to attain moksha here and now

itself.

For moksha, knowledge is the only way and knowledge is gained from the scriptures and

the Guru. But only one who has shraddhaa or utmost faith will be able to gain knowledge

and implement it in his day-to-day life. Therefore effort should be made to gain shraddhaa

through some knowledge of the scriptures. We start with some shraddhaa and the more we

learn, shraddhaa becomes strong (though ideally we should just fully believe the scriptures

and the Guru because they are without any faults at all times). When shraddhaa is complete

then the sadhaka will realize and therefore ever abide in blissful Brahman (as pervading the

entire world and as our very nature of Consciousness).

May we all strive to develop shraddhaa so that we will be able to implement knowledge in

our day-to-day life and through attaining moksha we will be able to get rid of all sorrows

and will be able to ever rejoice in bliss here and now itself.


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Anumaanas used

prmlyaemae] @v,tSmadev svRkam inv&Rit> Syat!,1,paramalakyo moka eva,tasmdeva sarvakma nirvti syt|1|

1. The ultimate goal of life is liberation or moksha alone, because due to that only all desires

end. Putting an end to all desires is liberation for then only there will not be craving for

anything or running here and there for fulfillment of one or the other desire.

mae]magaeR}anmev,A}anjNybNxinvarkvat!,tejiStimrvt!,2,mokamrgo jnameva,ajnajanyabandhanivrakattvt,tejastimiravat|2|

2. The way to moksha is knowledge alone as it removes the bondage created by ignorance even

as darkness is removed by light. Since darkness can be removed by light, similarly knowledge

alone can remove ignorance. Ignorance is cause of bondage and therefore liberation is through

knowledge which gets rid of ignorance (which alone can get rid of ignorance).

}an


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a guzayae> prma i>,AacayaeR Tvat!,}anvt!,5,raddh gurustrayo param bhakti,cryoktatvt,jnavat|5|

5. Shraddhaa is supreme devotion in the Guru and the shaastras, because it has been mentioned

thus by acharya like knowledge. Even as knowledge that has been mentioned or given to us by

acharya (Sankaracharya) is valid and leads us to moksha, similarly the words of acharya that

shraddhaa is faith in the Guru and scriptures is valid. Devotion isnt part-time devotion but

supreme devotion wherein full focus and attention is on the knowledge and the Lord (Brahman

as propounded by knowledge).

ya @v muimagRina Syat!,tSyaixitTvat!,IfapirzIlnvt!,6,raddhay eva muktimrganih syt, tasydhihitatvt,krparilanavat|6|

6. Through shradha alone a person is able to establish himself in the spiritual path towards

moksha because the path depends on shraddhaa alone, like games and practice. In order to

excel in games, a person has to continuously practice. Similarly in order to be established in the

spiritual path at all times a person requires shraddhaa (without shraddhaa existence in the

spiritual path will only be for a short period of time such people will not be able to attain the

goal of moksha).

vedaNt @v za>,tSmadevaTmsa]aTkarat!,7,vednta eva stra,tasmdevtmasktkrt|7|

7. Vedanta alone is shaastra or scriptures because through that alone realization of the Self is

possible. That which leads us to the goal of moksha or realization of the Self alone is fit to be

called scriptures or shasatra (as that alone will be eternal due to talking and leading us to the

goal of moksha which is eternal).

gu> zaiv+in,uTyu Tvat!,SvgRvt!,8,guru stravidbrahmanihaca,rutyuktatvt,svargavat|8|

8. Guru is knower of the scriptures and one established in Brahman, because it has been said so

by the scriptures, like heaven. Even as heaven that has been mentioned by the scriptures is

correct alone (because whatever is mentioned by the scriptures is correct alone) similarly the

scriptures talk about the Guru being a knower of scriptures and one established in Brahman

therefore this definition of the Guru is correct only.


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a n tulaEikkI ikNtuzamuipra,t][yu Tvat!,muivt!,9,raddh na tu laukik kintu stramuktipar,tallakaayuktatvt,muktivat|9|

9. Shraddhaa is not worldly in nature but that which focuses on the scriptures and moksha

alone, such a definition alone is apt, like moksha. Even as mokshas definition is apt not worldly

but from scriptures and ultimate perspective similarly shraddhaas definition is apt only when

it is focused on the scriptures and moksha, not on the world (this means that what we call as

shraddhaa with respect to the world and worldly activities isnt correct or apt).

ya prmaaeit pU;>,gvtae Tvat!,laekainTyTvvt!,10,raddhay parampnoti prua,bhagavatoktatvt,loknityatvavat|10|

10. A person attains the supreme as a result of shraddhaa because it has been said so by the

Lord like the temporary nature of the world. The Lord talks about the world being temporary

and sorrowful which is true and therefore all words of the Lord are true alone. The Lord says

that through shraddhaa one attains knowledge and knowledge by itself takes us the supreme

goal of moksha. Therefore shraddhaa takes us to the ultimate goal of moksha (and without it

moksha is impossible for a sadhaka).

Summarizing Slokas

guzae;uiStua }anSysaxna,

tSmat!}anSyisi ttaemuijNmin.1.gurustreu bhaktistu raddh jnasyasdhan|

tasmt jnasyasiddhica tato mukticajanmani||1||

1. Devotion in the Guru and scriptures definitely is called shraddhaa and it is the means to

knowledge; due to shraddhaa, knowledge is possible and therefore in this birth moksha is

possible. It is shraddhaa that makes a person gain knowledge as knowledge is gained through

the scriptures and the Gurus words; without shraddhaa knowledge is not at all gained and

therefore moksha also is not possible. But if shradhaa is there, then knowledge is gained and

knowledge leads to moksha. Shraddhaa isnt mere faith but supreme devotion (surrender,acceptance etc.) in the scriptures and the Guru (and his words) because without this devotion

one will not believe the scriptures or the Guru (as they will talk about the illusoriness of the

world and permanent nature of the non-dual reality of Brahman alone).


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AavZykainvayaRc ya sa i> pra twa,

}anda muida sa ih zaiNtda sda iTvh.2.vayaknivry ca y s bhakti par tath|

jnad muktid s hi ntiprad sad tviha||2||

2. Shraddhaa is essential and inevitable; it is supreme devotion as well; it is bestower of

knowledge and moksha (knowledge directly and moksha indirectly through knowledge); it

thereby provides peace (or eternal bliss) always definitely in the world.


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Upanishad Vicharah

Recap

The author is explaining the various characteristics or lakshanas of Brahman in the past

slokas. This is what we have been learning since few editions of the magazine.

People often wonder as to what is so great about Brahman that everything circulates around

Brahman alone (in this magazine). The great master of Prof. Balakrishnan Nair would

always talk about Brahman alone in his discourses. Irrespective of whatever is the topic that

he is talking about, the subject-matter would always be Brahman and Brahman alone. The

reason for this is because everything apart from Brahman is just an illusion in Brahman.

We all daily dream but after waking up, we think about the waking world alone and dontspend much time analyzing the dream. Even if somebody analyzes the dream for sometime,

he will be told not to analyze dream a lot because it is just a dream (dream is just an

illusion and therefore ultimately is unreal hence there is no point analyzing about dream).

Like dream, the external waking world also is just an illusion in its cause-substratum of

Brahman.

The world has come from Brahman, it exists in Brahman and merges unto Brahman at the

time of its destruction. Even as pot which comes from mud, exists in mud and merges unto

mud at the time of its destruction is nothing but an illusion of name and form in mud,

similarly this entire world that we currently perceive is just an illusion in the non-dual reality

of Brahman.

Therefore talking about the illusion of the world is futile and will only lead to sorrow in the

long run. Even as a person who analyzes the water seen in desert will eventually be lead to

sorrow alone, similarly a person who analyzes the external world will be lead to sorrow

alone in the long run. A wise person instead of analyzing the world would try to find out the

cause-substratum of Brahman. Through realization of Brahman, he would very soon itself

get rid of all sorrows.

But how can we know Brahman?

Knowledge of Brahman as Vedanta says is in the three steps of sravana, manana and

nidhidhyasana. Sravana is listening to the scriptures with import on Brahman. Manana is


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reflecting on whatever has been heard about Brahman and analyzing it with respect to logic

(that logic which is subservient to the scriptures and is accepted by the scriptures).

Nidhidhyasana is contemplating on the ultimate truth that Brahman alone exists here as the

non-dual reality behind the entire world.

In order to start in the spiritual path, we need to listen to the scriptures and with focus or

import on Brahman. In brief, knowledge of Brahman starts with listening about Brahman.

But if we talk about everything under the Sun except Brahman then what is the point of

such listening? Even if we listen to such discourses where Brahman isnt the subject-matter

we will find that eventually we are distracted from bliss and we will experience only sorrow.

There is no point of attacking or accusing the speaker for deviating from Brahman but we as

listeners and sadhakas should ensure that whatever we listen to is Brahman (related to

Brahman directly or indirectly). If not, then we will get many worldly benefits all benefits

except moksha or realization of Brahman will happen. Such benefits will only lead to sorrow

in the long run as the world is just an illusion (any illusion will eventually lead to sorrow

alone). Therefore wise sadhakas should always focus on the non-dual reality of Brahman.

And in order to help such wise sadhakas, this magazine focuses on the non-dual reality of

Brahman at all times.

Any goal other than moksha or Brahman may lead to temporary happiness but will not lead

to eternal bliss and therefore shouldnt be followed or sought out by sadhakas. The focus of

sadhakas should at all times be on the non-dual reality of Brahman.

In the last edition we saw the nature of Brahman. Brahman is the cause-substratum of the

world. Brahman is also the very nature of all beings this means that Brahman cannot be

objectified. Many people seek experiences while treading the spiritual path. All such

experiences arent that of Brahman or moksha because Brahman is beyond all experiences.

That which is experienced is an object and therefore is temporary as well. Such temporary

objects will lead to sorrow alone in the long run. Brahman being eternal therefore is not an

object and cannot be experienced like any object of the world.

Does this mean that Brahman cannot be experienced at all? If this is so, then Brahman

doesnt exist at all as proof of that which cannot be experienced is not possible and that

which cannot be proved doesnt exist at all.


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Vedanta answers by saying that Brahman cannot be experienced like an object. Since we

only experience objects, therefore when we learn about anything we immediately expect

that we should be able to experience it like an object. The subject who experiences all

objects is never experienced. But he still does exist. There is no proof required for him

because he is self-proven or self-existing in nature. Nobody goes to a Guru and asks for

proof for his own existence because he exists at all times (self-existence or self-

luminous). Brahman is not experienced like objects because it is the subject of all objects.

The I that which pulsates inside constantly as I exist, I exist at all times is Brahman. Such a

Brahman can never be objectified instead only be experienced as myself (my own very

nature).

Since Brahman cannot be objectified therefore Brahmans characteristics only point out to

Brahman as the subject of all objects (and not as objects). Objects have characteristics like

height, weight etc. and therefore they are non-eternal. But Brahman has no such

characteristics or qualities.

Then what is the nature of Brahman?

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

Brahman always exists before creation, during creation and after creation before time,

during time and after time. Therefore Brahmans very nature is existence. When we look at

the world, it also exists. But its existence is dependent upon Brahman or Consciousness.

The worlds existence also is temporary only there for a while. Therefore the world is not

of the nature of Consciousness. Nature is that which always is there as part of the entity

the term of part also is misleading; really speaking, nature is the entity itself and never

different from it. Brahman always exists and therefore is of the nature of existence. This

also means that Brahman never ever ceases to exist (there is no cessation of existence or

vanishing for Brahman at all times).

When we perceive anything as existing in the world then a light is falling upon it andillumining its existence. Similarly for Brahman as well to exist there needs to a light falling

upon it. But unlike worldly lights, this light that falls upon Brahman should always fall upon

vedantamadhuryam_15.1

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