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AUM NAMAH SHIVAYA VEDANTA MADHURYAM 31 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 31st


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Anukramaanika


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Jnaana Siddhi

The ultimate goal of life

We all are living today in a ultra fast and modern world where everything is moving at a

superfast speed. In just a day a lot of things change. Amidst all the advancements in the

fields of science and technology we often fail to step back a little and introspect into our

lives. All problems in life are as a result of lack of such introspection. AMMA says that we

should live our life like a street-vendor who calculates the earnings that he had in a day by

the end of each day. Similarly we should introspect into our very lives as to what we have

achieved and then try to improve upon the same.

But any introspection requires a standard or a benchmark based on which we can judge

ourselves (as to what we have achieved). But it is very tough indeed to find any suchbenchmark as today there are so many fields in the world. A simple look at the world will

tell or show us as to how vast various fields are today. Even the simple field of music is vast

because there are many fields in it like vocals, instruments etc. and even in each of these

there are further divisions. For example a vocal person can get into either Hindustani or

carnatic or film or pop music and in each of these he can choose a particular genre. Then in

each of that genre he can decide to let himself be controlled or guided by another person or

he can himself release audios or videos (in the form of albums). When this is the case with

respect to just one field in the world, what about the various other fields?

With a world as diverse as it is today, it is therefore a herculean task to find a benchmark

and judge things based on the benchmark. Along with the diversities of the world we also

have different notions running around in the world. Ancient scriptures have no meaning

whatsoever as of now and what really matters is only survival in such a fast-paced world.

In todays terminology, there is no single goal for two people in the world. Though goals

might be similar yet they are unique for each and every individual. Each individual also has

two goals of short-term and long-term. Short-term goal exists for a short period of time or

it is only in the short future whereas long-term goal exists for a long period of time or it is

the goal of life for the individual.

But this way of categorization doesnt find its approval in the scriptures. The scriptures tell

that each and every person in the world is seeking just one goal alone in life. This one goal


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if achieved will put an end to all desires (it will result in us leading our lives blissfully

irrespective of where we are or what we are doing). This one goal is termed as the ultimate

goal of life or moksha in the scriptures.

But does such a goal exist?

Yes, it does exist. If we analyze as to what people of the world want we will find that

ultimately everyone wants to be happy or blissful (happiness that is untainted by sorrow

or happiness that is associated with complete cessation of sorrow). For example a person

wants to become the prime minister of India. Why? Because then he will have power and

can control the entire nation. But why does he want to have power and control the entire

nation? Because then he will feel happy or content. Thus through becoming prime minister

of India, what he really wants is happiness or contentment. This happiness is termed as

moksha in scriptures (that happiness which is ever-lasting and untainted by sorrow). Taking

another example, a person wants to marry. Why? Because then he will have a partner

whose shoulder he can depend on at all times. Why does he want to depend on somebody?

Because then he feels safe. Why does he want to feel safe? Because then he is ever blissful

or peaceful. Therefore it is clear that he wants to marry in order to ever rejoice in bliss.

Therefore the scriptures say that all activities and love that we show in the world is for the

sake of ones own happiness or love. The moment something ceases to give us happiness

we will renounce it immediately irrespective of what that something is. For example people

even get rid of relationships when they realize that it will not give them happiness (and it

starts giving them sorrow). Friends become enemies, parents become enemies and relatives

become enemies when they lead to sorrow. And such enemies are renounced without even

thinking twice.

Therefore it is clear that the ultimate goal of life is moksha characterized by complete

cessation of sorrow and ever rejoicing in bliss. Irrespective of all distinctions we all are

seeking this ultimate goal alone. Whether we know or not we are seeking this goal alone at

all times. Therefore knowingly we should all start seeking this ultimate goal of life becausewe are supposed to be wise people. And wise people always seek that which they want in

life.


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What if we dont seek this goal?

One we are fools if we dont seek this ultimate goal of life because we are seeking that only

at all times and if we dont knowingly seek, then we are fools alone. We are equivalent with

mad people if we dont seek the ultimate goal of life knowingly.

And two, as long as we dont seek and attain this ultimate goal of life we will constantly be

suffering in the world alone. Suffering in the world doesnt end with just one birth but it

goes on from one birth to another. The cycle of birth and death depends on actions. And we

perform actions in order to fulfill our desires. All desires are in order to attain the ultimate

goal of life. Unknowingly our desires are totally different from the ultimate goal of life. Until

desires are not exhausted (or the ultimate goal of life isnt attained) we will be filled with all

sorts of desires. Desires require to be fulfilled through actions. And actions require the

external body which is the equipment for actions. But after around 100 years the body

becomes old to perform actions. There are desires that still linger in our mind but we cannot

fulfill them through actions because our body cannot perform actions. Therefore in order to

perform further actions we will have to take birth again. Then with the new body we will be

able to perform actions and fulfill our desires. But desires will never end and they will

trigger more desires. Thus Manu says that it is impossible to put an end to desires through

gratifying them even as it is impossible to extinguish fire by pouring ghee unto it; instead of

getting extinguished fire will burn more vigorously, similarly the more desires are gratified

or enjoyed, more desires will spring in their place. Therefore desires will never end at all

instead it will lead from one birth to another. The cycle of birth and death will never end

until desires are fulfilled. Since desires are fulfilled only through the ultimate goal of life,

therefore until the goal is achieved a person will be going from one birth to another fulfilling

desires one after the other.

And lastly the cycle of birth and death constantly leads to sorrow alone in the world. And

therefore a wise sadhaka should strive to attain the ultimate goal of life as soon as possible

so that sorrows end. It cannot be argued that the world leads to happiness because the

happiness that is attained from the world is temporary. Such temporary happiness is seedof sorrow as eventually it will vanish (and when the happiness vanishes, it will lead a person

to sorrow alone).

It also cannot be argued that one will go to another loka or world and experience happiness

there because the state of all worlds is the same only. All worlds are temporary and


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therefore they will eventually lead to sorrow alone. Therefore a sadhaka should strive to

attain the ultimate goal of life soon so that all sorrows end.

World ever sorrowful

As we have seen, the world that we currently experience is sorrowful at all times. Though

we get happiness from the world it is so short-lived that it is seed of sorrow. As Patanjali

beautifully puts it, before getting pleasures we have to work hard towards getting the

pleasure; therefore there is pain in getting the pleasure. While enjoying the pleasure the

thought will linger in the mind that it is temporary and will vanish in the future. Therefore

there is sorrow while experiencing the pleasure. And once the pleasure is lost in the future

then there is recollection of the time when the pleasure was enjoyed this recollection or

memory also leads to sorrow. Thus any pleasure from the world is sorrowful before, during

and after enjoyment of the pleasure. Thus wise people always say that the entire world is

sorrowful in nature.

Anything that is temporary will be ever changing and eventually will cease to exist.

Therefore there is no happiness at all possible from the temporary world. Only fools

therefore will depend on the world for happiness whereas wise people will realize that there

is no pleasure in the world and realizing this they will strive to attain eternal bliss (not from

the world).

Majority of people ni the world are fools alone they again and again depend on the world

alone for pleasures. Little do they realize that again and again they are and will experience

only sorrow from the world. Since the world consists of infinite possibilities therefore people

think that somewhere or the other there will be eternal bliss though our experience proves

the opposite still the hope in vain goes on without any end.

It is really interesting that any hope in spirituality or the spiritual path is considered as

foolishness whereas people constantly depend upon the worldly path for pleasures with

hope.

As the Lord aptly says, that which is day for worldly people is night or realized masters and

that which is night for worldly people is day for realized masters. For them, they seek and

find only the blissful non-dual reality of Brahman whereas worldly people constantly seek


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pleasures from the world alone (not learning from the consistent or repeated blows they get

from the external world and its pleasures).

Ignorance cause of bondage and sorrows

In order to attain the ultimate goal of life of moksha one has to first find out as to what is

the cause of bondage and sorrows in the world. The cause is termed in Vedanta as

ignorance or ajnaana. Ajnaana can be said to be lack of knowledge or knowledge not being

present. This knowledge itself can be split into two one is about the temporary-sorrowful

world and the other is about the blissful non-dual reality of Brahman.

When we are ignorant of these two knowledge then we will have contrary knowledge we

will have the wrong notion that the world is real and that there is no entity called Brahman.

Therefore seeking happiness from the external world we will seek it more and more. This

seeking of the world again and again will lead to experience of sorrow over and over again.

And due to performance of same or similar type of actions over and over again we will get

bonded to them. This bondage in turn again makes us do the action this is called as

vasana or latent tendency that is carried over from one birth to another. Even as a person

addicted to smoking will not be able to let go of smoking similarly one who is addicted to

actions (as a result of vasanas) will not be able to let go of actions. Therefore through

performing actions again and again he will constantly be bound in the cycle of birth and

death. In this cycle he will experience nothing but sorrow and sorrow alone.

Therefore wise sadhakas should realize that ignorance is the cause of bondage and sorrows.

Thereafter they will be able to find the way out of ignorance.

Ignorance removed by knowledge only

With respect to the spiritual goal of moksha many wrongly think that there are different

ways to moksha. This is wrong. There arent many ways to moksha but just the one way of

jnaana or knowledge alone. Knowledge and knowledge alone is the way to moksha. Though

other means or sadhanas will help in gaining and strengthening knowledge but knowledgealone will bestow us with the goal of moksha.

Why is this so that knowledge alone gets rid of ignorance?

Ignorance is like darkness and knowledge is like light. Even as light alone gets rid of

darkness similarly knowledge alone can get rid of ignorance.


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It is ignorance that is the cause of bondage and therefore this bondage (and sorrows) are

removed through knowledge and knowledge alone. Liberation or moksha thus is through

knowledge alone.

Now what is the nature of this knowledge?

This knowledge is that of the non-dual blissful reality of Brahman. The entire world that we

currently perceive is ever changing (as we have seen before). Such a changing world

therefore is just an illusion in its changeless substratum. Any change is just an illusion in its

changeless substratum for example, a variable which is ever changing is just an illusion in

a constant (at any point of time the variable is just a constant alone). Knowledge that gets

rid of ignorance is knowledge of the substratum of the world.

What is the nature of this substratum of the world?

This substratum is changeless and therefore eternal in nature. This also means that it exists

at all times (before creation of the world, during the existence of the world and after the

destruction of the world). But any existence is illumined by the light of Consciousness. The

light of Consciousness is the light of all lights. For the substratum to exist at all times, the

light of Consciousness has to fall upon it at all times. This is only possible when the

substratum is of the nature of Consciousness. Thus the substratum of the world is of the

nature of Existence and Consciousness.

Due to being eternal this substratum is unlimited by time, space and causation. Therefore

as well it is blissful in nature. That which is limited gives temporary happiness and therefore

is sorrowful in nature. But that which is unlimited is blissful in nature (and any person

seeking it will get eternal bliss). Therefore the substratum of the world is of the nature of

Existence, Consciousness and Bliss.

This substratum is termed in the scriptures as Brahman and variously called as Ishwara,

Paramatman, Atman, Bhagavan etc.

Due to being blissful there is no sorrow at all in Brahman. Therefore the ultimate goal of

moksha which is characterized by complete cessation of sorrow and ever rejoicing in bliss is

attained only through knowledge of Brahman. Hence as well we can conclude that

knowledge of Brahman is the one and only way to the ultimate goal of life of moksha. This


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can be termed as bhakti or devotion provided in it there is no duality at all (non-dual

devotion or advaitic bhakti).

Is there duality or difference possible in Brahman?

Brahman due to being of the nature of Existence is without any limitations and therefore is

one without a second. There are no internal differences possible in Brahman because then

Brahman would have parts and would become non-eternal. There is nothing similar to

Brahman because then there would be relationship with Brahman and that which is similar

to Brahman this relationship will lead to limitation for Brahman. There is nothing dissimilar

to Brahman as well due to the same reason and because Brahman is the light of

Consciousness which illumines itself and everything else. Since everything else is illumined

by Brahman therefore everything else, though might exist or appear to exist, is just an

illusion in Brahman (due to being dependent on independent Brahman).

The scriptures say that Brahman is ekamevaadvitiyam or one without a second this means

that there are no differences whatsoever in Brahman and the entire world of duality that we

see now is just an illusion of names and forms in Brahman.

If Brahman alone exists then what about the world? What is its nature?

World an illusion in Brahman

As we have seen previously the world is ever changing and an illusion in the non-dual reality

of Brahman. The world is just names and forms in Brahman even as various ornaments of

gold are names and forms in gold. Though there are different ornaments like gold ring, gold

chain, necklace etc. all are just names and forms in gold. Essentially at all times all

ornaments are gold alone. Though a normal person differentiates between ornaments and

therefore gets into likes and dislikes (happiness and sorrow as a result of likes and dislikes)

the goldsmith who knows that all ornaments are gold and gold alone never gets into likes

and dislikes. Therefore irrespective of whatever happens to the ornaments, the goldsmith is

ever blissful. Similar is the case with the world which is just names and forms in the non-dual reality of Brahman. Everything that we see as the world is just different names and

forms of Brahman. A normal person thinks the names and forms to be real and therefore is

deluded whereas a jnaani or a realized person knows that everything is just names and

forms in Brahman. Therefore he never gets affected by the various names and forms.


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Instead he ever rejoices in bliss alone with the knowledge that the world is filled in and out

with Brahman which is the essence of all names and forms.

Vedanta also uses the analogy of dream to illustrate as to how the external world is just an

illusion in Brahman. A person goes to bed and starts dreaming. In dream he experiences an

entire different world. In that world he goes through a lot of experiences and even multiple

births sometimes. But after experiencing everything he suddenly wakes up and realizes that

it was just a dream and nothing really existed. The entire dream world was just the dreamer

alone appearing as different objects and people. Though the dream world appeared real in

dream it is known to be an illusion in the dreamer after waking up. Similarly this entire

world that we currently perceive is just an illusion in the dreamer of Brahman. Since we are

experiencing the world now therefore we think it to be true. But once we wake up from this

long dream then we will realize that everything is just the non-dual reality of Brahman

alone. Though everything appears very real now it is just an illusion in Brahman even as the

dream world is just an illusion in the dreamer.

This knowledge of the world being illusory will make us not seek the world or get affected

by the world and its activities. Our bondage and sorrows are as a result of considering the

world to be real. Therefore when something happens to the world we become happy and

sad depending on our likes and dislikes (preferences). Since the world is an illusion

therefore it will constantly undergo change. These changes in turn whirl us between

happiness and sorrow. That happiness which is temporary or short-lived is sorrowful alone

(and only fools will think it to be happiness). Until we gain knowledge about the world being

illusory and unreal we will depend on it for happiness and in turn will experience sorrow

alone.

But through knowledge of the world being an illusion we will not depend on the world for

happiness; we will also not get affected by the world even as the dreamer doesnt get

affected by the dream world after waking up from the dream.

World ultimately Brahman alone

Any illusion ultimately or essentially is its substratum alone. The water seen in desert is just

an illusion in desert but essentially the water is also desert alone at all times (when it

appears as existing). The dream world though doesnt exist is the dreamer alone when it is

perceived. Though ultimately any illusion doesnt exist at all but it is the substratum alone


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at all times. Similarly the entire world which is an illusion in the substratum of Brahman is

Brahman alone at all times.

With respect to the world there are two perspectives that a person can have one is that of

ignorance and other is that of knowledge. With the perspective of ignorance the world is

seen as different objects and people. This in turn will lead to sorrow alone from one birth to

another (it is something that will never end a vicious circle that is filled in and out with

sorrow alone). With the perspective of knowledge a person will see the entire world as filled

in and out with the non-dual reality of Brahman (he knows that the entire world is just an

illusion of names and forms in Brahman). Through this perspective or vision, he will not

experience any sorrow but will ever rejoice in bliss.

Realized masters are those who always maintain the perspective of knowledge. Therefore

they dont perceive any duality in their mind and are blissful at all times. For them there is

no sorrow or suffering. Thus when Gandhijis followers went to Ramana Maharshi and asked

as to why he isnt helping the suffering people of the world, Maharshi replied that he doesnt

see any suffering in the world (for he only saw the non-dual reality of Brahman at all times).

But then how do we see jnaanis as performing actions in the world?

Though internally jnaanis know that the entire world is just an illusion in Brahman still

externally they perform actions like any worldly person. But unlike a worldly person whose

actions are for his own selfish purpose, a jnaanis actions are for the welfare of the world.

He has no desires of his own and therefore does actions based on situations and

surroundings. Though he will internally remember that the world doesnt exist and Brahman

alone exists, externally he will perform actions for the welfare of the world.

Such a jnaani who sees everything as Brahman alone will be able to do service to the world

as others have vision of ignorance and therefore will lead themselves and others to sorrow

alone. This is why we see many worldly people trying to do service to the entire world but

causing sorrow to themselves and others in the process if the service isnt successful thenthey become sad and they are also sad that more such successful actions are not being

performed by them. Unlike them, a jnaani does actions in the best possible way but without

getting affected by the action or the result of the action. Due to this witnesshood of the

jnaani the actions have the best possible result all while the jnaani is ever unaffected and

blissful.


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The very presence of such a blissful jnaani imparts bliss to the entire world. Therefore the

Lord says that surrounding a jnaani bliss will be dancing. Any person with an open mind will

be able to experience directly the bliss that surrounds a jnaani. It is for this reason that

people flock around jnaanis though they may not even believe the jnaani to be a jnaani or

realized. Out of many people only few will recognize jnaanis and therefore will strive to

surrender unto them so that they gain knowledge and attain the blissful state of the jnaani.

Brahman my very nature

Knowledge will not lead to eternal bliss unless it is eternal or permanent. Such eternal or

permanent knowledge shouldnt be newly attained as anything newly attained will be lost as

well. This is the rule of the world that whatever is attained will also be lost. And that which

is attained and lost undergoes birth and death therefore it is non-eternal or remains just

for a period of time.

Knowledge of Brahman as the substratum of the entire world isnt eternal unless it is not

newly attained. This knowledge as the scriptures say is not something newly attained as

Brahman is our very nature of Consciousness. That Consciousness which pulsates inside as

I-exist, I-exist is Brahman alone.

Advaita Makaranda says that I always exist, am ever shining and never hated; therefore I

am Brahman of the nature of Existence, Consciousness and Bliss. I am of the nature of

Existence, Consciousness and Bliss and Brahman is also of the same nature. As we have

seen before, there cannot be two Brahman as Brahman is one alone without a second.

Therefore it is clear that I am Brahman of the nature of Existence, Consciousness and Bliss.

At all times I am Brahman alone whether I know it or not. Therefore through knowledge

nothing new is attained. Instead knowledge only makes us realize our very nature of

Brahman. Only from empirical perspective it appears as if knowledge is newly attained along

with moksha but ultimately there is neither knowledge nor moksha newly attained a

person just realizes his very nature of Brahman through knowledge. This knowledge ofBrahman as found in the scriptures just removes ignorance. Even as a face that is veiled by

darkness is revealed through light similarly knowledge removes ignorance and makes us

realize our very nature of Brahman. Therefore there is no fault of knowledge being non-

eternal or leading us to a non-eternal state.


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If I am Brahman at all times then why do I not experience myself as Brahman?

Brahman is my very nature at all times but as a result of ignorance we dont realize it.

There is no objective experience of Brahman as Brahman is the subject that experiences all

objects of the world. Even as a person who has forgotten his very nature, we also have

forgotten our very nature of Brahman and we remember it through knowledge of the

scriptures this remembrance is called realization.

So why ignorance is there, from where it came, what is its nature etc.?

All such questions about ignorance cannot be answered because it isnt something real. It is

also just an illusion in the non-dual reality of Brahman. Brahman which is of the nature of

Consciousness (or light) can never be veiled by anything at all still Brahman appears to be

veiled by ignorance. Such an ignorance which veils Brahman cannot be explained.

Ignorance doesnt stand any logic whatsoever. But this doesnt mean that it has no

existence it exists for an ignorant person who experiences it directly. But when he tries to

analyze it, he will find that it doesnt exist and whatever exists is the non-dual reality of

Brahman alone. This is like darkness darkness is experienced directly by a person in

darkness but when he tries to find proof for darkness he will not be able to find any proof as

it cannot stand light. The moment light is brought in, darkness just vanishes.

Ignorance is experienced by an ignorant person who also experiences sorrow as a result of

ignorance. But when knowledge is gained by the person he realizes that there never is any

ignorance, there never was any ignorance and there never can be any ignorance at all. He

then realizes that ignorance also was just an illusion in Brahman. But this knowledge dawns

only through learning of the scriptures; because until then he is in ignorance and therefore

thinks that ignorance is real and Brahman is unreal (or doesnt exist).

Since ignorance just appears for an ignorant person but vanishes once knowledge dawns

therefore it is clear that ignorance is just an illusion in Brahman. It appears to be there

somehow and then we have to get rid of it through knowledge. Knowledge doesnt really

remove ignorance but makes us realize that there is no ignorance at all. Even as a person indarkness will try to remove it and will not try to analyze as to from where darkness came

etc. similarly an ignorant person who experiences sorrow should try to get rid of ignorance

through knowledge rather than analyzing about it.


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It is through trying to analyze and logically determine ignorance that many opponent

systems try to attack Advaita. All such attacks are futile because ignorant isnt ultimately

real. It just exists for an ignorant person and therefore will not stand any logic whatsoever

as it is just an illusion in Brahman.

But if ignorance isnt there, then what about the entire world that is currently perceived?

The world is just an illusion in Brahman that appears to be different from Brahman at all

times. Even after ignorance is removed, the world can or will appear as existing and there is

no harm at all in it because it is just an illusion in Brahman. After knowledge the world is

seen as Brahman and therefore it doesnt cause any harm whatsoever. Put in Ramana

Maharshis words, the mind of moon will exist even after the Self or knowledge of sun rises

but it cannot cause any harm similarly empirically the world will exist along with its cause

of ignorance but it is known to be just an illusion alone. Therefore it doesnt cause any harm

at all to the jnaani.

Even as water in desert might still appear after knowing that there is no water at all in

desert, similarly the world might appear even after realization but it doesnt cause any harm

at all. Instead a jnaani remembers and sees the world in its essential nature as Brahman.

Seeing everything as Brahman he therefore doesnt experience any sorrow he ever

rejoices in bliss while living and performing actions in the word like any other person.

It cannot be argued that the cause of ignorance vanishing means the effect of world should

also vanish as both are just illusions. An illusion never has any existence for it to vanish.

While the substratum is remembered, the illusion might still appear but it doesnt cause any

harm whatsoever. When scriptures say that ignorance vanishes after realization or the world

vanishes after realization it just means that ignorance or world is known as an illusion

(ultimately unreal) and therefore doesnt cause any harm. What does if one person dies or

many die in a movie because it is just a movie? Similarly it doesnt matter whether we

experience water in desert or not after knowing that there is no water at all in desert. After

the knowledge that the entire world is just a illusion in Brahman and the non-dual reality ofBrahman alone exists, there is no harm even if the world appears as existing. For the jnaani

the world doesnt exist as it is seen as the non-dual reality of Brahman.

Therefore the jnaani doesnt get affected and ever rejoices in bliss alone. Even though

sorrows and sufferings of the world might be still there the jnaani doesnt get affected as he


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knows them to be just illusions in the blissful reality of Brahman (which is his very nature of

Consciousness).

Jnaani not apprehendable

Though we might try explaining a lot about jnaana and jnaanis it is impossible to apprehend

as to how a jnaani will be behave in the world. The state of a jnaani can only be known

through becoming a jnaani. Until then we might assume a lot of things about the jnaani but

many of those will be negated or contradicted often.

It is this nature of the jnaani not being apprehended that people fall into the traps of false-

gurus. Jnaanis and ajnaanis will be behaving or living in the world in the same way and

therefore it is impossible to judge or figure out a person by his actions in the world.

Then how can we find out a jnaani?

If we have openness of mind then we will find ourselves experiencing bliss of the Self in the

presence of a jnaani, provided our mind is calmed. Those who approach masters like AMMA

but without an open mind will not be able to experience any bliss and therefore they will

negate AMMA to be a jnaani. There are many others who though have an open mind will not

be able to accept the realized state of masters (as their ego will not permit the same).

Therefore when they go to masters like AMMA, they will say that there is some power that

cannot really be explained it cannot be said as to what power is there, how it is etc. but

definitely there is some power (this will be the words of such people).

Finally the only way to find out whether jnaana is taking us to the goal of moksha is to try

out implementation of jnaana. Though hundreds of people may give very good opinion

about a hospital we cannot be sure of anything unless we try the hospital. Even a normal

visit of the hospital cannot tell us for sure as to whether the hospital is good or not.

Therefore the only way is to try out the hospital if it is good then we can continue in the

hospital; if it isnt good then we can get away from the hospital and join another hospital.

Similarly with respect to the spiritual path we just have to try out the path. Then as weprogress in the path we will find ourselves experiencing more and more bliss (if we are

following the right way). If we are not following the right path then we will find ourselves in

not at all a better state than we were before following the path.


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Beyond doubt the path of jnaana will take us towards the goal of moksha there is no

doubt at all in this and great masters of the past have traversed the path and attained the

goal of moksha.

What is required in the spiritual path is faith and following the path of jnaana in the right

way. Any medicine can be harmful as well as helpful it is in the way we use the medicine.

The snakes venom is poisonous and can kill a person; but the same venom can be used in

such a way that it can cure a person who has been bit by the snake. Similarly we should

strive to learn properly about jnaana and then we will find it slowly taking us to the goal of

moksha in this very birth itself.

Pre-requites to jnaana

Are there any steps to jnaana? If so, what are they?

Jnaana is comprised of the three steps of sravana, manana and nidhidhyasana. But for

jnaana to be even effective little bit there are two pre-requisites that are to be followed or

attained. They are purity and concentration of mind.

Jnaana doesnt apply to the external world or actions of the world but in the mind alone. It

is for this reason that jnaanis and jnaana cannot be understood properly as it just changes a

persons mind and doesnt change anything at all in the external world.

The mind generally is volatile or fluctuating in nature. It roams hither and thither at all

times. Grasping objects of the present while brooding over the past and worrying over the

future, the mind always is unto thoughts of the objects of the world. Within few moments

itself the mind travels from one end of the world to the other end. Such a mind which is like

a monkey hopping from one branch to another will not be capable of focusing on anything

at all.

Like a room that is filled with many objects cannot be used for anything, the mind that is

filled with thoughts at all times cannot be used for anything at all. Therefore first the mindhas to be purified of various diverse thoughts. Purity is only possible when the mind doesnt

stick on to objects at will. Since most of the times we are performing actions in the world

therefore these actions make the mind stick on to one or the other thing of the world. In

order to get rid of these attachments, the attitude behind actions has to change.


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Currently we perform actions while clinging on to our desires of the mind. We are affected

by the way the action is performed as well as the result of action. This in turn binds us to

the action causing vasanas to be developed. Such a mind with vasanas will just not be able

to focus on anything at all but it will be roaming here and there based on vasanas. Even if

such a person tries to sit for meditation, no meditation will ensue and he will just be sitting

with closed eyes though the mind will be roaming all over the world.

Through nishkaama karma a person gains purity of mind. In this there is no attachment to

the way the action is performed and no tainting caused by the result of action. There is no

expectation of the fruits of action as well as not getting affected by the fruits of action. This

is possible through offering all actions unto Ishwara and considering all the fruits to be

Ishwaras blessing. As AMMA says if something good happens then we have to consider it

Ishwaras blessing and if something bad happens then we have to consider it Ishwaras will.

Since everything is blissful Ishwaras therefore the only effect of actions on us is bliss. We

will be able to remain unaffected with the action and the fruit of action. Thereby actions or

fruits dont taint us. Slowly, eventually, our mind will get purified of its likes and dislikes

(preferences). We will find that irrespective of whatever we are doing, the mind is ever

calm. Even if the mind gets affected it will soon vanish as a result of offering everything

unto Ishwara.

Though practically it is tough to implement nishkaama karma still through practice it will

become possible easily. And when we consider the result of gaining purity of mind (the mind

ever remaining calm and unaffected), it will become much more easier to implement

nishkaama bhavana or attitude in all actions.

A mind that is pure is like a room that isnt filled with objects (or filled with just few objects

alone). Such a mind will be able to concentrate or focus on anything at will.

But what use is a pure mind if it doesnt concentrate on anything? Therefore the next pre-

requisite of concentration of mind is also important. A sadhaka should practice sadhanaslike dhyaana in order to gain concentration of the mind. Here it is important to make the

mind focus on any object at will it doesnt matter what the mind is focusing on but the

focus being gained is what is important. Through repeated practice of sadhana, the mind wil

be able to concentrate on anything at will. If it wants to concentrate on studies, it will be


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able to easily. If it wants to concentrate on the scriptures, it will be able to easily. Such

mind alone will be capable of concentrating on the scriptures and gain knowledge.

Knowledge or jnaana takes place in three steps of sravana, manana and nidhidhyasana. But

the pre-requisite for these is purity and concentration of the mind. Without both purity and

concentration though one might try to gain knowledge, it will not be accumulated properly

and it will not lead to the desired result or fruit of moksha.

Sravana - listening

Knowledge, as explained before, is only possible through the scriptures as the scriptures are

the only proof for Brahman or moksha. All other means of the world are only for objects of

the world whereas Brahman is beyond the world (the subject of all objects). Therefore

through learning of the scriptures alone a person will be able to attain moksha (through

gaining knowledge of Brahman).

The first step to knowledge is to listen to the scriptures repeatedly so that all concepts

about Brahman become clear. The emphasis in sravana or listening is focus on the non-dual

reality of Brahman. Anything and everything that is related to the ultimate reality of

Brahman is sravana. Any discourse with focus or emphasis on the non-dual reality of

Brahman is sravana and anything that doesnt have focus or emphasis on Brahman isnt

sravana.

In order to find out whether the focus is on the non-dual reality of Brahman one has to

apply the shad linga to find out import of a work or a discourse. These include starting-

ending, repetition, newly mentioning, mentioning fruit of moksha, emphasizing and

examples/logic. Using these one has to apply in order to find out whether sravana is being

followed or not.

The effect of sravana is clarity with respect to Brahman and Vedanta. Before sravana one

doesnt even know about Brahman and after sravana one gets an idea about Brahman andhow to realize Brahman (attain the ultimate goal of life of moksha). Therefore if we find that

even after going through a lot of listening we arent getting any clarity about Vedanta,

Brahman or moksha then it means that sravana hasnt happened at all. A sadhaka then

should analyze as to whether to continue such listening which gives no result or check


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whether sravana is proper or the pre-requisites of purity and concentration of mind has

been attained or not.

Manana reflection

Once a person listens to the scriptures with focus on the non-dual reality of Brahman then

there can be doubts with respect to whatever has been listened. These doubts may arise in

the mind or may not depending upon the sadhakas state of mind. But whenever we get

doubts about something then we will find that we cannot continue with contemplation or

remembrance of the same. This is what we find in all situations of the world as well. For

example a married couple face doubts between one another. Then the marriage will not last

unless the doubts are resolved else we will find that the couple get divorced and lead

separate lives. The Lord also says in Gita that one who is filled with doubts will perish and

he will not attain any happiness or bliss at all. Forget eternal bliss but worldly happiness

also cannot be attained by a person who has doubts. Therefore sadhakas should strive to

get rid of doubts in the mind about moksha. This is done through reflection or manana.

Reflection is analysis with focus on logic in order to resolve any doubts that may arise in the

mind with respect to whatever has been listened in the mind by the sadhaka. Yukti or logic

has its limitation and therefore we shouldnt consider yukti as ultimate it is just secondary

or subservient to the scriptures. Therefore logic that is approved by the scriptures or logic

that supports the scriptures (rather than going against the scriptures) is to be followed for

manana.

The logic that is prescribed in the scriptures in order to find out the non-dual reality of

Brahman as the substratum of the changing world is anvaya-vyatireka yukti. Anvaya or co-

existence shows that when one entity is there, then another dependent entity exists.

Vyatireka or co-absence shows that when one entity isnt there, then another dependent

entity also doesnt exist. This shows us as to what is the independent entity behind a

dependent entity. The independent entity alone is ultimately real and the dependent entity s

just an illusion in the independent entity. Taking the example of variables and constants, avariable is just an illusion in the constant this is because when the constant exists, the

variable exists and when the constant doesnt exist, the variable doesnt exist.

Similarly applying this to the world and Brahman, the world is just an illusion in the non-

dual reality of Brahman. If Brahman, of the nature of Consciousness, exists then the world


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exists and if Brahman doesnt exist the world doesnt exist. Therefore it is very clear that

the dependent entity of world is just an illusion in the independent entity of Brahman.

There are other logics also that can be applied with respect to concepts of Vedanta but

always care should be taken to not go too much into logic so that it becomes primary and

takes us against the scriptures itself. Hair-splitting or high-end logic shouldnt be used

because they will take us nowhere. We should use logic just to substantiate or prove the

scriptures or to remove doubts that may arise in our mind with respect to the scriptures

or statements of the scriptures.

Logic is a product of the intellect. Since the intellect itself is just an illusion in Brahman

therefore logic which is a product of the intellect is also an illusion and it cannot lead us to

Brahman directly. Moreover logic cannot apply directly to Brahman because Brahman is the

subject of all objects such an entity of Brahman can only be known through the scriptures

and logic that supports the scriptures will help us remove any doubts that may arise with

respect to Brahman (therefore clearing the scriptural statements and making us accept

them easily in our mind).

Nidhidhyasana - contemplation

Mere listening and reflection of the scriptures isnt enough because realization happens

when we contemplate on the truth at all times. Such contemplation is only possible on that

which has been listened and reflected previously. That which we havent listened we cannot

contemplate. And that which is doubtful also cannot be contemplated upon as we dont have

full faith in it (as a result of doubts). Therefore first sravana and manana has to be

performed in order to contemplate on the non-dual reality of Brahman.

Brahman when contemplated upon as the substratum of the entire world and as the

Consciousness that pulsates inside as I-exist, I-exist at all times will make us realize our

very nature of Brahman. Through naturally abiding in Brahman we will therefore be able to

ever rejoice in bliss.

Contemplation can be done through the mahavakyas. Mahavakyas are great statements of

the scriptures that point out the essence of the scriptures in simple statements. Instead of

remembering or bringing to mind all the scriptural statements it is enough to just remember

this one statement in our mind.


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There are four mahavakyas, one from each Veda. The below are the mahavakyas with their

meaning:

Rig Veda Aitareya Upanishad Prajnaanam Brahma Consciousness is Brahman

Sama Veda Chandogya Upanishad Tat Tvam Asi That Thou Art (that Brahman you are)

Yajur Veda Brihadaranyaka Upanishad Aham Brahmaasmi I am Brahman

Atharva Veda Mandukya Upanishad Ayam Atma Brahma this Self is Brahman

As seen above these mahavakyas point out the ultimate truth that Brahman as the cause-

substratum of the entire world is our very nature of Consciousness that pulsates inside as I-

exist, I-exist at all times. It isnt something very far or something that we dont know as it

is our very nature. But due to ignorance we have forgotten it and knowledge makes us

realize our very nature of Brahman.

Constant contemplation on the truth that I am Brahman has to be undertaken by a sadhaka

who wants to realize his very nature of Brahman. This will eventually get rid of ignorance

and the sadhaka will naturally abide in his very nature of Brahman. Though it might appear

very easy to contemplate on Brahman at all times, it isnt that easy because one has to also

remember Brahman to be Consciousness in nature and not associated with the body-mind-

intellect-objects-people of the world. Unless Brahman is remembered as Consciousness,

contemplation will not lead to eternal bliss but it will just lead to sorrow alone. Eventually

through contemplation which doesnt lead to any bliss the person will become an atheist and

claim that Vedanta doesnt lead to the goal of moksha (instead it is futile alone). Therefore

care should be undertaken by a sadhaka to remember Brahman as the substratum of the

world and as Consciousness in nature.

Whatever has been listened and reflected in the mind also has to be remembered while

contemplating on the non-dual reality of Brahman. Such contemplation alone will be fruitful

and will lead to the goal of moksha.

If a sadhaka is doing contemplation in the right way then he will find himself becoming

more and more blissful as time passes by. Though the problems of the world still persists,

still he will find himself rejoicing at all times irrespective of whatever happens in the

external world. Though he will be performing all actions in the world and living like any

normal worldly person still he will be rejoicing internally at all times.


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Vedanta or jnaana doesnt change anything at all from the worldly perspective but it just

changes our mental perspective of the world. Instead of seeing the world as objects that are

different from one another we will see everything as essentially one non-dual reality of

Brahman. This vision of knowledge will eventually make us get rid of all preferences and

thereby sorrows will vanish from our mind. And we will be able to ever rejoice in bliss.

In the fourth chapter of Gita the Lord praises or extols knowledge. The greatness of

knowledge is that a person who implements it will find himself eventually attaining the

blissful of moksha without any other help at all. Though a Guru is required for majority of

people to learn and interpret the scriptures, a sadhaka who has the strong desire for

moksha will find the Guru coming to him automatically. The only requirement for jnaana is

the strong desire for moksha if the desire for moksha is strong then automatically

everything will be set in place and therefore the sadhaka will find himself attaining the goal

of moksha eventually (in due course of time).

Each and every moment a sadhaka is implementing knowledge he or she will find himself

ever rejoicing in bliss. This bliss itself will propagate the sadhaka and take him to the goal of

moksha (through more and more implementation of knowledge). Thus the lamp of

knowledge has to be just lit once for it to shine throughout our life and take us to the goal

of moksha. Since the ultimate goal of life of moksha is attained through knowledge and

knowledge alone therefore we all should strive to gain knowledge and implement it in order

to ever rejoice in bliss here and now itself.

May we all strive to gain and implement knowledge so that through constant contemplation

of the non-dual reality of Brahman 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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}an,laek}anvt!,5,jna streaiva,tasminneva brahmaprpte,lokajnavat|5|

5. Knowledge is through the scriptures alone (and not through any other means), because only

in that Brahman is found, like worldly knowledge. Though knowledge of the world is attained

through all sciences still in order to learn chemistry we have to use science of chemistry.

Similarly since Brahman is found only in the scriptures therefore Brahman can be known only

through the scriptures and not through any other means whatsoever.

}anpUviczuirekata c,}an


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9. Manana or reflection is analyzing the scriptural truth that has been listened previously and

using logic to assert whatever has been reflected. After learning the scriptures a person might

get doubt about the possibility of the truth of the scriptures this is in the form of there is

nothing called Brahman as Brahman is impossible as the substratum of the entire world (which

itself is an illusion). Such impossibilities are removed as a result of manana or reflection. There

are works that handle manana or reflection and learning them would be as good as doing

reflection.

yuiStun gaE[a,zaSyaixitvat!,10,yuktistu na gau,strasydhihitattvt|10|

10. Yukti or logic is never primary as it always depends upon the scriptures. Scriptures are

always the primary and logic is just secondary to the scriptures. Whatever has been said in the

scriptures can be verified using logic (that is also accepted in the scriptures). Logic can never go

against scriptures. Thus when there is conflict between logic and scriptures we should take the

view of the scriptures alone and logic should be negated.

inidXyasnadivpyRyhain> AaTmsa]aTkar,11,nididhysand viparyayahni tmasktkraca|11|

11. Through contemplation, contrary notion vanishes and a person realizes the Self.

Contemplation or the last step of knowledge involves constantly remembering the truth that

one Brahman alone exists here as the very substratum of the entire world. Even after learning

the scriptures and applying logic one finds that duality or the world still exists. Therefore the

contrary notion that world is real and Brahman is unreal ensues this vanishes through

constantly contemplating on Brahman which in turn makes us realize Brahman as the very

substratum of the entire illusory world. In brief, contemplation directly leads to moksha or

realization.

Summarizing Slokas

}anNtuv[aid tdev muid


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and there is no other way to moksha at all times. Moksha is always possible through knowledge

and knowledge alone (there exists no other way to moksha).

s


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Upanishad Vicharah

Recap

Previously we saw the nature of Brahman as ananda or bliss. The author earlier proved that

Brahman is of the nature of Existence, Consciousness and bliss.

Brahman exists at all times and therefore is of the nature of Existence. But in order for

something to exist, the light of Consciousness has to fall upon it. Since Brahman exists at all

times therefore the light of Consciousness should be the very nature of Brahman. Thus

Brahman is of the nature of Existence and Consciousness.

That which exists at all times is unlimited and infinite. Anything that is part of the world or

is created is limited by time, space and causation. Limitation by time means that the entityexists only for a short period of time. Limitation by space means that the entity occupies

just some space. Limitation by causation means that the entity is created and therefore will

be destroyed. That which is created and destroyed isnt permanent or eternal but just

appears to exist for a short period of time (it isnt eternal but temporarily existing). The

entire world that we currently perceive is created out of the non-dual reality of Brahman.

Therefore everything in the world is limited by time, space and causation. The world as a

whole is also limited. It exists for a period of time (which though may be huge compared to

the life-span of an individual is definitely not unlimited). It exists in a particular space (it

isnt all-pervasive or beyond space). It is created and therefore is limited by causation.

It cannot be argued that we dont perceive the world to be created and therefore it isnt

created; because we do perceive the world to be constantly changing. That which changes

is subject to birth and death (that which has birth and death alone changes like any object

of the world). Thus the world is definitely created and limited by causation.

The entire world therefore is limited by time, space and causation. But what about the

cause of the world? The cause of the world is eternal because if not so then we will have to

assume another cause for the non-eternal cause of the world; this would go on without any

end (infinite regression). And due to simplicity it is apt to accept the cause of the world

itself to be eternal.


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The eternal cause of the world is termed in the scriptures as Brahman. Since it is eternal

therefore it isnt limited by time. Since it is the cause of the world therefore it pervades the

entire world and isnt limited by space. Any cause pervades its effect the cause of mud

causes the effect of pot and the pot is pervaded by mud. The cause of mud is all-pervasive

with respect to the effect of pot or in other words, the cause of mud is not limited by

space with respect to the pot. Since our knowledge spectrum is the world and since

Brahman is the cause of the world therefore Brahman pervades the entire world and

Brahman is unlimited with respect to space. That Brahman which isnt caused but is the

supreme or uncaused cause of the world isnt limited by causation as well.

That which is limited leads to temporary happiness alone. Such temporary happiness is seed

of sorrow because eventually it will lead to sorrow alone. But that which is unlimited will

lead to happiness that is eternal such eternal happiness is termed as ananda or bliss.

Brahman that is unlimited or infinite is therefore blissful in nature.

Anything other than Brahman, the entire world, is not blissful because it is limited. Though

we may get happiness from the external world the happiness is short-lived. Such short-lived

happiness is seed of sorrow and will eventually lead to sorrow alone. For example a car that

we buy will lead to happiness in the short-run but this happiness will not last for long. This

is because the car itself will not last for long. Maybe 10 years or 20 years the car will be

working properly and give us happiness; but after this, the car will cease to give any

happiness. Therefore it will lead to sorrow (through causing issues with respect to driving

etc.). And once the car isnt there at all, then we will become sad thinking about the time

when the car was there and functioning properly. Thus the car will eventually lead to sorrw

alone.

This is the case with the entire world whether it be objects or people of the world. As long

as we think that eternal bliss is possible from the world we will be lead to sorrow alone. But

if we understand the temporary-sorrowful nature of the world then we will no longer

experience sorrow temporariness that is anticipated will not lead to sorrow.

But then the ultimate goal of life is eternal bliss. And this eternal bliss is possible from the

non-dual reality of Brahman which is the unlimited blissful cause of the temporary-sorrowful

world. The moment a person starts seeking Brahman he will get eternal bliss which is the

very nature of Brahman. The more and more one starts learning and contemplating on


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Brahman the more and more blissful one will become. This bliss is unconditional and not like

the happiness we get from the world (which is conditional or as a result of some external

influence and will vanish when the influence vanishes). Through eventually ever abiding in

Brahman we will be able to ever rejoice in bliss (the state of moksha).

But when we look at the world and the people of the world it is surprising that there are

different types of people each very different from the other. Not only that there are

different people in the world, there are different sadhakas as well in the world. It wouldnt

be wrong to say that even objects are different in the world.

Moreover we find that though one may be traversing the spiritual path towards moksha, still

there may be times when we will find ourselves getting deluded away from the path as a

result of the tendencies of our mind and our actions as a result of these tendencies. These

are so strong and powerful that it takes a lot of effort in order to overcome them. Majority

of people will always succumb to the tendencies of the mind (vasanas created as a result of

actions of many births). As a result they may even fall down from the spiritual path into the

worldly path of sorrow. This doesnt mean that no sadhaka will ever be able to progress in

the spiritual path and reach the goal of moksha but it just means that the path isnt that

easy. Our past habits will haunt us in the spiritual path. As masters like AMMA say, it is in

the spiritual path that we will find all our vasanas that we have cultivated over many births

getting manifested. This is in order for us to overcome it quickly rather than keeping it in

store for the many births to come in the future.

But the big question is as to how or why are we controlled by our tendencies? What is that

determines these tendencies of individuals or objects of the world? And is there any way to

overcome it?

Though anything and everything in the world is under the control of the tendencies of the

mind, the non-dual reality of Brahman is beyond anything and everything. The tendencies

of the mind or qualities are called gunas and Brahman is

vedantamadhuryam_15.2

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