VedantaDarshanam Jul13

AUM NAMAH SHIVAYA VEDANTA DARSHANAM Jul 13
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of 73

Vedanta Darshanam

Salutations to all.

In todays world everybody is running hither and thither in search of happiness. Since there
are so many different paths propounded by many masters therefore people try, in vain, to
follow one or the other but they tend to follow the same not as a full-time activity but as a
part-time activity (apart from their normal activities in the world). Needless to say, such
part-time activities will not lead us to eternal bliss (that which we all are knowingly or
unknowingly seeking in the world). The one and only way to eternal bliss is the scriptures
and the system based on the scriptures, Vedanta. Without learning of Vedanta, we will not
be able to put an end to all sorrows. Though there are so many paths in the world, still
Vedanta alone will lead us to the ultimate goal of life as moksha all other paths are paths
that will directly or indirectly take us to Vedanta. The scriptures clearly say that knowledge
(as found in Vedanta) is the only way to moksha, there is absolutely no other way to
moksha. But even though the scriptures clearly say this, many people tend to ignore the
same. Though great masters also propound the same that knowledge is the only way to
moksha, still people tend to ignore that as well.

But there comes a time in the life of everybody where one has to choose between the world
and Vedanta. If we choose the world, then we will be forgetting Vedanta and therefore our
end result will be sorrow alone. If we choose Vedanta, then we will not only be progressing
towards moksha but our worldly life also will go on very smoothly (at least in our mind,
even though external problems may be there but we will be handling them in the best
possible way). Therefore wise people should always choose Vedanta.

There are many who think that their time for Vedanta will come as a result of some sign
from the sky this is stupidity; it is as good as saying that I will not eat unless food comes
from heaven to me. Food is coming to us from everywhere around us our friends,
relatives and other people are providing us with food as alms. Instead of taking the same, if
we just blame it on heaven then we are at fault and will be lead to sorrow alone.

As Sankara says, we are quickly approaching death and we do not know where or what we
will be born as in the next birth. Therefore without any time waste we have to choose the

system of Vedanta. Vedanta, contrary to what people think, isnt that tough to learn or
implement. Though learning Vedanta initially a bit tough as we are filled with pre-conceived
notions about the world and Ishwara (as a result of our education system), still if we grasp
a little bit of Vedanta then we will be able to easily implement it in our lives. The more and
more we learn Vedanta, as a result of clarity we will be implementing it more and more. The
more and more we implement Vedanta, the more and more blissful we will become. This
bliss isnt happiness gained from the world which is temporary and depending upon
situations. This bliss is irrespective of external situations or conditions.

Since the ultimate goal of life is to ever rejoice in bliss and since it is possible only through
Vedanta, therefore we all ought to start learning and implementing Vedanta now itself. This
magazine serves as a wake-up call on that. Through Vedanta explained in different ways
using the different scriptures texts we will be able to easily understand the concepts and
thereby we will be able to implement it in our lives. And eventually, through
implementation, we will be able to ever rejoice in bliss.

May we all strive to learn and implement Vedanta so that irrespective of external situations
we will be able to get rid of all sorrows from our mind and will be able to ever rejoice in bliss
here and now itself.

AUM NAMAH SHIVAYA
July 10, 2013


Anukramaanika

Vedanta Darshanam ..................................................................................................................................... 1
Upanishad Vivaranam ................................................................................................................................... 4
Gitaamritham .............................................................................................................................................. 13
Prakarana Prakaashah................................................................................................................................. 25
Madhuraamritham ...................................................................................................................................... 35
Praadeshikam - I .......................................................................................................................................... 44
Praadeshikam - II ......................................................................................................................................... 53
Yoga Samkshepa ......................................................................................................................................... 56
Acharyasmrithi ............................................................................................................................................ 63
Vedanta Pariksha ........................................................................................................................................ 70
Anukramaanika Nirdesham ........................................................................................................................ 73


Upanishad Vivaranam

Mundaka Upanishad 1-1 Summary
We finished the first khanda of the first chapter of mundaka Upanishad in the previous
edition and hence lets see a summary of the same before starting with the second khanda.

Mundaka Upanishad is one of the ten major Upanishads that has been commented upon by
Adi Sankaracharya in his bhashyas (commentaries). Mundaka Upanishad forms the three
Upanishads that are from the Atharva Veda (the other two being prashna and mandukya).

All the Upanishads have for their subject-matter the way to attain moksha. Moksha is the
ultimate goal of life. Irrespective of all distinctions we all are seeking only this goal of
moksha characterized by complete cessation of sorrow and ever rejoicing in bliss. Knowingly
or unknowingly all are seeking this goal alone unless we attain this goal, we will be going
from one birth to another experiencing sorrow alone. This means that the endless cycle of
birth and death will continue unless we attain this goal of moksha.

Can there not be other ways to moksha than Upanishads or knowledge as found in the
Upanishads?
No, moksha is getting rid of bandha or bondages. Bondage is caused as a result of
ignorance. Ignorance is forgetting our very nature of blissful Self or Brahman. This bliss we
experience naturally in the deep sleep state where there is neither experience of the gross
world nor that of the subtle world. We cannot experience something that isnt already
present in us. Thus bliss is ever present here and now with us. But this truth we dont know
and arent able to experience this is as a result of ignorance.

Any action is propelled by desire and desires are propelled by the ignorance of ones own
nature of bliss. Not knowing that I am blissful leads to desires in order to become blissful.
These desires get converted into actions. Since actions are born out of ignorance, therefore
they cannot lead us to moksha. Even as darkness is removed only through light, similarly
ignorance is removed only through knowledge not through any other means. We may do a
lot of good deeds, lot of sadhanas and go to pilgrimage spots along with prostration (or
serving) of great masters but moksha is only possible through knowledge.


This knowledge is from the Upanishads because they are the only source of Brahman
Brahman is known only from the Upanishads (as Veda Vyaasa says in Brahma Sutras
shaastrayonitvaat).

In order to gain knowledge, a person has to seek the Guru. A guru is one who is well learnt
in the scriptures and is ever abiding as the truth propounded in the scriptures. Such a Guru
isnt merely intellectually learned in the scriptures but he experiences the truths and
concepts propounded in the scriptures like the amla fruit in his hand. Moreover a Guru, as
Ramana Maharshi beautifully says, can only be found by the peace or bliss emanating from
him at all times. Though not all people will be able to apprehend the peace from a Guru due
to not having an open mind, still like the Sun ever throwing its light on the entire world the
Gurus bliss pervades the entire world at all times.

Knowledge no criteria or requirement
Since knowledge of the scriptures is knowledge of ones own nature, therefore there is no
specific criteria or requirement for it. It isnt that only certain sects of people can gain
knowledge or only people with cash or intelligence can learn any person who desires to
know the Self can gain knowledge. Of course for such knowledge to become direct
experience rather than mere intellectual experience, the pre-requisites termed as sadhana
chathustayam are required. These are viveka or discrimination between real and unreal,
vairagya or dispassion towards the world and passion towards Brahman, shamaadi or six
qualities of the mind namely calmness, control of the senses, withdrawal of senses,
forbearance, faith and tranquility and mumukshutva or burning desire for liberation. Though
we may have a vessel full of milk, without heating the vessel the milk will not be boiled
similarly though knowledge might be gained by people yet without the pre-requisites
knowledge will not be fruitful or effective (will not lead to eternal bliss or moksha).

It should be remembered again and again that there is absolutely no requirement for
knowledge, just pre-requisites alone exist. Because many people in the world think that
knowledge is restricted to certain set of people who are either born as Brahmins or learning
from great masters or are renunciates with a realized master. Any person can gain
knowledge at any point of time (and they can convert this knowledge into eternal bliss also
at any point of time).


In this Upanishad we find the grihastha of Shaunaka approaching the guru of Angiras.
Important along with seeking of a Guru is to gain faith in the Guru and the knowledge that
the Guru possesses. Without having faith in a particular bank (its credibility) we will not
start an account or deposit money in it similarly without developing faith on a Guru we will
not be able to gain knowledge from the Guru. In order to show that any true Guru comes
with the guru parampara or tradition of Gurus, the Upanishad explains the same saying
that knowledge started with Brahmaa who was the very first among the devatas. Brahmaa
passed this knowledge along finally it coming to the Guru of Angiras. Angiras who is part of
the guru parampara is approached by Shaunaka.

Where is tradition for masters like Ramana Maharshi and Sadguru Mata Amritanandamayi
devi who havent had gurus?
It is said that such masters would have gained knowledge traditionally in the previous
births. Moreover these are avatara purushas and therefore their knowledge is beyond
question and as authentic as it is with Brahmaa. As Ramana Maharshi says when a sadhaka
develops strong desire for realization then the Self takes the form of Guru and appears in
front of him; thereby making him go introverted and realize his own Self. For any sadhaka,
the strong desire for moksha is enough to take him to the right guru when the time is right.
If no gurus are available, then we all have the jagadguru of Krishna or adiguru of
Dakshinamurthy at all times. Learning each and every work of acharyas itself is like being
the disciple of the acharyas and they guiding us in the spiritual path.

It should be noted that not all sadhakas can learn the scriptures by themselves. Those who
learn by themselves also might not learn it in the right way. Hence it is advisable to learn
the scriptures from a Guru to ensure that knowledge is gained soon and right knowledge is
gained.

Knowledge of everything
The first question generally asked when we talk about Vedanta or spirituality is why? And
sometimes it is as to why now, why not later? For one, we are fools to think that later we
will be able to learn Vedanta because by then we will have something else on our plates and
our vasanas that we would have cultivated by then will not make us learn Vedanta. Second,
there is no moment to be wasted because we are constantly going towards death. We dont
know when life will end here. And we dont know where or what we will be born as in the
next birth. Therefore it is essential to gain knowledge now itself. Third, we are to be called

fools if we dont learn Vedanta because until we learn Vedanta we dont know who we are
such people who dont know who they are, are called mad people in the world; in order to
not be mad people, we should learn Vedanta.

The next question generally asked is as to why not something else. We have already seen
as to how any other means than knowledge will not get rid of ignorance or lead us to
moksha which is the ultimate goal of life. All worldly knowledge is limited because world
itself is limited such limited knowledge can only give limited happiness, not eternal bliss.
Here limited means that it is just a small perspective (not a wholistic knowledge) as well as
that it has a beginning and an end (it will be gained and forgotten over and over again).

But always we are seeking that knowledge which will make everything known this is the
question Shaunaka puts forth to Angiras. We want to know everything as then there is no
sorrow at all. But since it is impossible to know everything as such, therefore the only way
to know everything is through the essence of everything. Our experience of the world shows
that through knowledge of one essential entity we come to know of all objects made of that
entity like through knowledge of mud we gain knowledge of all objects made of mud.
Similarly there should be some essential entity behind the world, through knowledge of
which we will come to know everything. And once we know everything, there remains no
desires pending in the mind. This is the state where there is no sorrow at all and therefore it
is the state of moksha. It is knowledge that will give moksha that is being asked by
Shaunaka here.

The Upanishad shows beautifully as to how purity and concentration of the mind are
essential in order to gain knowledge. Without a pure and concentrated mind, life itself will
be waste irrespective of whether we gain knowledge or not. It requires a concentrated mind
to think clearly about the world. Though we find many people concentrated in different
walks of life in the world, true concentration is piercing through the entire world by knowing
its nature of being temporary and sorrowful. And such a concentrated mind knowing the
world to be temporary will seek the underlying reality of the world which is changeless and
eternal.

Is there an entity which is changeless and eternal?

Definitely. Any changing entity is just an illusion in its changeless substratum. The
changeless substratum is the cause of the changing world. Thus finding out the cause of the
world leads us to eternal state of moksha.

Any cause pervades the effect even as mud pervades its effects of pot, wall etc. The cause
of world thus pervades the entire world. Through knowledge of this cause of the world, the
entire world thereby becomes known. Thus it is Brahman as the cause of the world that is to
be known in order to know everything the Upanishad itself mentions at the end that one
who knows Brahman verily becomes Brahman (and therefore he knows everything, there is
no sins and no desires in such a person).

Knowledge two types
Knowledge itself is split into two one is aparaa and other is paraa. Aparaa or lower
knowledge is knowledge of everything except Brahman (cause of the world). Aparaa also is
indirect knowledge, not direct experience of Brahman. Paraa is knowledge of Brahman
which includes direct experience as well.

Many people think that scriptures dont cover anything and everything under the Sun; they
also think that todays sciences can lead to a blissful life. Our experience proves contrary to
this though we are able to change the entire world (beautifying the world) still there is no
peace at all in the minds of people. Irrespective of whether one is rich or poor, learned or
ignorant, famous or non-famous, powerful or weak etc. the only thing common is lack of
peace. The only time and way people get peace is through sleep (the state of deep sleep
where the entire world temporarily vanishes therefore leading to peace). All problems that
we can find in the world are there everywhere ranging from terrorism to corruption to
fighting to jealousy. Though todays security measures should lead us towards more peace
or bliss, they themselves are the cause of sorrow. Though everything is available through
the internet, still cyber security is helpless against the many frauds that happen through the
same internet.

Whatever has been created in order to make life peaceful itself is the cause of worry (rather
than getting rid of all worries and sorrows). We find Narada approaching Sanatkumara in
the Chandogya Upanishad and enumerating whatever he has already learnt he enumerate
all the sciences that were prevalent during those times. Yet Narada wasnt able to get any
peace.

Even the Vedas are of no use unless we use it to attain the goal of moksha (through
knowledge of Brahman). Through mentioning of the two vidyaas or knowledge, the
Upanishad is telling each one of us that unless we realize our very nature of Brahman
through Vedanta we will not be able to get any peace at all. Peace or bliss is only possible
through realization of Brahman not through any other means.

What is the nature of this Brahman?
Brahman cannot really be defined; the scriptures only point out Brahman as the cause of
the world, witness of the world and the Subject of all objects. The Consciousness which
pulsates inside as I-exist, I-exist at all times is Brahman. Though the senses lead to
knowledge of the entire world and grasping of the entire world, still it cannot lead to
Brahman because Brahman is the subject of all objects.

AMMA tells a beautiful story illustrating as to how we arent to find Ishwara. Long ago,
humans were able to easily approach Ishwara. This became a problem soon for Ishwara as
humans started approaching him quite often and for simple reasons. The various devatas
since they were approached and disturbed frequently held a conference to find out the
solution to this problem. There were many suggestions but none would really work. Then
one old devata found a solution and mentioned the same. This was implemented and since
that day, to this day, we havent been able to find out Ishwara or the various devatas. The
hiding place of devatas is inside humans itself the best place to hide for a robber is in the
house of the policeman. Since Ishwara is right inside us, we fail to see that Ishwara as he
cannot be seen with our normal means of perception or knowledge. The eyes can see
outside not inside. The ears can hear external sounds not the sound of the inner heart. To
this day, thus we have been unable to find Ishwara.

In order to realize Ishwara or Brahman we have to become introverted. Today we are
extroverted and are focused only on the external world. Though the world will give us
happiness it is temporary in nature and therefore will only lead to sorrow in the long run.
Wise people thus will not take resort to the world; instead they will strive to realize Ishwara
through control of the senses and finding out the subject of all objects (that which exists as
pure Consciousness and not identified or associated with the entire world). As Katha
Upanishad says only courageous people who are able to go beyond the sense organs and
seek Brahman as ones own Self will be able to attain moksha (and put an end to all
sorrows).

Brahman - cause-substratum of the world
Though it is said again and again that the world doesnt exist and one Brahman alone
exists, still there can be doubt as to what is the world then, how is it created and what is its
nature? This is being answered beautifully by the Upanishad.

Even as the entire dream world is created from the dreamer, similarly the entire world is
created from Brahman. Even as the dream world is just an illusion in the dreamer, similarly
the entire world is just an illusion of names and forms in Brahman. This ultimately means
that there is no world at all but Brahman alone exists (even when the world appears as
existing, it is but Brahman alone existing).

That Brahman alone existed before creation is mentioned in the Chandogya Upanishad.
Since the entire world is changing therefore before its creation and after its death or
destruction, only Brahman exists. During the time of creation, the world does appear as if
existing.

How can the world be created out of just Brahman?
Any effect requires to causes one is the insentient material cause and the second is the
sentient efficient cause. Taking the example of pot being created from mud, mud is the
material cause and the potter is the efficient cause. But since Brahman alone exists, one
without a second, therefore there is no different material and efficient cause for the world.
The Upanishad says that this isnt the case the spider creates the web out of itself;
therefore it is the both the material and the efficient cause of the web. Similarly this entire
world is created from one Brahman who is both the material and efficient cause of the
world.

But how can Brahman who is without desires create the entire world?
This is what is called as Maya Brahman has no desire but due to Maya, Brahman appears
to have desire and therefore the entire world appears to have been created. Even as there
is no dream world at all (even when it appears to be created) similarly there is no waking
world at all (though it appears to be present). Gaudapadacharya therefore says that if the
world appears as existing then it will stand aside for a sadhaka because duality (the world)
is just an illusion and non-duality alone is real.


The spider creates the web for its own selfish purposes so does Ishwara create the world for
his own fulfillment? Definitely no. The Upanishad says that Ishwara creates the entire world
like various herbs are created by Earth there is no selfish purpose for earth; the herbs and
vegetables are created for people to eat (food). Earth and herbs both are insentient
therefore one can lead to the other. But how can insentient be created out of sentience? The
Upanishad says that even as insentient hair comes out of the body of sentient human being
similarly insentient world of names and forms are created out of sentient Ishwara.

A sadhaka should always remember that the entire world of names and forms doesnt even
exist but appears as existing for an ignorant person. For a wise person, this entire world is
nothing but Ishwara or Brahman alone. Even as various names and forms of gold are gold
alone similarly this entire world of names and forms is Brahman alone.

So how does Brahman lead to the world (what is the order of creation of entities)?
The Upanishad says that Brahman does tapas and creation starts. First annam or food is
created and out of this annam (or hiranyagarbha) praana is created. From praana is created
the mind. From mind, the various sense organs and the entire world is created.

As AMMA says that when we look at a portrait of our father we remember our father,
similarly when we see this entire world we should remember the creator of Brahman who
himself has become the entire world.

Knowledge general and specific
The Upanishad last says that Brahman has both general and specific knowledge (while
endowed with Maya and indulging in various activities related to the world). Both general
and specific knowledge is essential in order to get a wholistic knowledge (total knowledge of
things). Until knowledge is complete even about Brahman we will not be able to attain the
goal of moksha (and put an end to all our sorrows).

As Vidyaranya says in Panchadashi we all have general knowledge about Brahman or
Ishwara as it is our very nature but we dont have specific knowledge as to who or what is
Brahman and how to realize Brahman. Put in simple terms, general knowledge is knowing
that there is Brahman existing as the cause of the world but specific knowledge is knowing
the world to be pervaded in and out by Brahman who is our very nature of Consciousness
that pulsates inside as I-exist, I-exist.

When a father listens to a group of people chanting, he can listen to his sons sound but he
cannot pinpoint it clearly because it is mixed with others. Similarly due to ignorance we
arent able to realize our very nature of Brahman though Brahman is very evident inside us.

Specific knowledge is clear knowledge of Brahman which can only be found in Vedanta (the
source being Upanishads). Until a person gains clear knowledge of Vedanta, Brahman will
not be known. Until Brahman is not known, a person will experience only sorrow. This
sorrow will not be just in this birth but it will continue from one birth to another. Knowledge
alone can put an end to all sorrows.

Many people think that knowledge is very tough to grasp and tougher to implement but this
is just as a result of ignorance. Anything that is not known will be initially tough to grasp
but the more we start learning it we will find it very easy to understand. The quicker we are
able to understand Vedanta, the quicker implementation will be. If we implement Vedanta
here and now itself, then we will be able to get rid of all sorrows and ever rejoice in bliss
here and now itself. Since the ultimate goal of life is getting rid of all sorrows and ever
rejoicing in bliss therefore all should strive to achieve this goal through learning of Vedanta.

We have thus summarized the first khanda of the first mundaka of Mundaka Upanishad.
May this make us understand the concepts of Vedanta and implement it so that we will be
able to achieve the goal of moksha here and now itself.

May we all strive to, through learning and implementation of Vedanta, remember that
Brahman alone exists so that we will be able to get rid of all sorrows and will be able to ever
rejoice in bliss here and now itself.


Gitaamritham

Bhakti Yoga
Previously we saw in the 12
th
sloka where the Lord praised renunciation of fruits of actions.
It is impossible to live in the world without performing actions the Lord thus says that
everybody forcibly performs actions based on their vasanas and not even for a moment a
person can remain without performing actions. But what matters with actions is not the
actions themselves or the way they are performed but the attitude behind the actions as
long as actions are performed as an offering unto Ishwara and considering the fruits as
Ishwaras blessings then the person will not be affected by the actions or the fruits of the
actions. Such a person though performing actions will not be affected by actions even as the
lotus leaf is unaffected by water though remaining in water.

True bhakta
A true bhakta is one, as the Lord mentioned in the 8
th
sloka, whose mind and intellect is
fixed upon the Lord and therefore such a person is not different from the Lord. The ultimate
goal of life is to realize our very nature of that of Lord. This is what is termed in the
scriptures are moksha or liberation getting rid of all sorrows and ever rejoicing in bliss. As
long as duality exists, there will be sorrow alone as a result of likes and dislikes. The way to
get rid of duality is through remembering in our mind that whatever exists is the Lord alone
of the nature of Existence, Consciousness and Bliss. Though initially it might be tough to
remember the Lord and there will be times when one forgets the Lord, through practice and
strong passion towards the Lord remembrance will become natural slowly. Eventually after
practice a person will be able to remember the Lord in his mind at all times. Such a person
thereby ever rejoices in bliss. It doesnt matter what happens in the world for the person as
he is ever contemplating on the Lord as a result of this contemplation such a person will
be ever rejoicing in bliss. Any person who comes in contact with such a true bhakta will also
find his mind calmed and himself rejoicing in bliss. Through more and more association with
such bhaktas a sadhaka can himself become a true bhakta (this is termed as satsanga).
Even as a person through being in contact with fire becomes hot, similarly when a person is
in contact with a true bhakta the seeds of bhakti will be sown in the person and through his
own sadhana he will easily be able become a true bhakta.

True bhakti, contrary to what many think, isnt remembering the Lord as sitting somewhere
in the sky. The moment we differentiate between even the Lord and ourselves, we are in

the dual world controlled by Maya. What can Maya or the power of illusion lead us to other
than sorrow? Therefore a sadhaka should overcome Maya through remembrance and
contemplation of the Lord as the non-dual reality behind the world. True bhakti is realizing
that one Lord alone exists he who pervades the entire world in and out; he who is the
indwelling Consciousness constantly pulsating as I-exist, I-exist.

Many people think that jnaana and bhakti are two different things. Hence some say that
they arent suited for jnaana and only for bhakti. But their bhakti is just part-time devotion
wherein they visit the Lord or his temple once a week such part-time devotion isnt
devotion at all (as we have already seen in the 2
nd
sloka of this chapter). True devotion is
when Ishwara alone is remembered. Narada says that there is no forgetting of Ishwaras
glories in devotion. The Lords glories are that he pervades the entire world and therefore
he alone ultimately exists. Such jnaana when mixed with bhakti makes a person true bhakta
or the greatest bhakta. The Lord says in the 7
th
chapter that greatest among bhaktas is the
jnaani who is ever focused on the Lord. He has the knowledge that everything is Ishwara
alone; therefore he and the Lord are one and the same. The Lord goes on to say that such a
jnaani is very rare and the state of jnaana is got after many births alone. Thus true jnaana
and bhakti arent different they are one and the same thing looked through different eyes.
Though in the path or sadhana, there are differences in jnaana and bhakti, the goal is
exactly the same and therefore it is apt to say that both are one and the same only. Only
fools will fight over which is great and which is apt for me a wise person will take resort to
the non-dual reality of Lord while filling his mind with thoughts of the Lord and performing
actions that are predominantly filled with the Lord therefore soon itself such a person will
attain the goal of moksha (ever abiding in the Lord). All the while when a true sadhaka thus
progresses towards moksha, foolish people will just fight over names and emphasis when
ultimately the Lord alone exists. Forgetting the ever-present ultimate reality of lord, they
attain sorrow and sorrow alone.

True bhaktas role models
Lets say that a university starts offering a new course. The credibility of the course is there
only when its applicability is shown in the world. Similarly bhakti will be credible only when
bhaktas are shown. It is only when we find true bhaktas who treading the path put forth by
the Lord have attained the pinnacle of bhakti that we will develop faith in bhakti yoga. If
there is no faith then actions will not be fruitful. Though externally we might still perform
actions for the Lord (like japa, dhyaana etc.) since our mind isnt convinced about the goal

(specifically that the goal exists and can be achieved) therefore we will not be able to put
our full effort into it. Needless to say majority of people require some external
identifications or signals in order to believe in anything. Just approaching a master who says
that Ishwara alone exists will not give us faith. Faith is only achieved when we are able to
find others who have followed the master and attained the goal of moksha.

In order to show that true bhaktas do exist, the characteristics of such bhaktas have to be
provided. Moreover in this chapter of bhakti yoga, after explanation of bhakti and the ways
to attain it, it is required to mention about the state of bhakti through the characteristics of
a true bhakta. This is what the Lord accomplishes in the next seven slokas (13
th
to 19
th
).
These slokas are important to understand for aspiring sadhakas as they can constantly
judge themselves as to where they stand with respect to the goal of moksha. Moreover it
also serves as a way for us to find out or identify true bhaktas when we encounter them.

Many people think that there is just one true bhakta or jnaani or avatara in the world which
is my own Guru. Such people are like the well-frog that Swami Vivekananda talks about
the frog knows only about the well and therefore when a sea-frog falls into the well and tells
it that the sea is vast, it isnt about to imagine the ocean (as to how big it is). True
sadhakas or shishyas will never say that their Guru or Ishwara alone exists and others
arent there because the stand of true mahatmas itself is that there always are present
many mahatmas. And since the entire world is filled with Ishwara therefore it is wrong to
say that my Guru or my Ishwara alone is real or true.

A look in the world and its various parts will show as to how different mahatmas have lived,
many even together. When we have the great tradition of Sankaracharya continuing from
the different sankara mutts we also have acharyas of the various mutts of Ramakrishna
Mission, Chinmaya Mission, Arsha Vidya Gurukulam, Mata Amritanandamayi Mission and
many others that we would not even have heard. And amongst these sanyaasis we also
have great masters like Prof. Balakrishnan Nair and Nochur Venkatraman who live the life of
a house-holder while ever remaining focused on Ishwara. These all are great realized
masters and the mere mention of their names or their thoughts will elevate us to the state
of bliss.

Even now the mere thought of Prof. Balakrishnan Nair smiling and talking as if he is directly
experiencing Brahman and everybody can experience Brahman takes the mind away from

all problems and the entire world into the state of bliss. Such elevations or temporary
upliftment from the state of ignorance and sorrow is required for sadhakas; for when one
traverses a lot of distance in the spiritual path without getting any hint or glimpse of bliss,
the mind will start doubting the very path and the goal of moksha. Hence satsanga or
association with such great masters will achieve what can be achieved through years and
births of tapas (austerity or sadhana).

Ramana Maharshi gives this beautiful incident in the life of a master to illustrate this point.
Once a tamil poet wrote a verse in praise of his master this particular type of verse should
only be written in praise of those warriors who have conquered hundred or more elephants.
Therefore the other poets and people in the kingdom were attacking the poet while accusing
him as well. The poet said that they can take it to his Guru and ask whether it was apt to
write or not. They all go to the Guru. Everybody sits in the room of the Guru and the Guru
looks at them and then closes his eyes. The Guru goes into Samadhi. Instantly all the
people in the room get into Samadhi. Finally feeling compassion for the people around him,
the Guru opens his eyes and thereby everybody else come down from Samadhi. The Guru
then asks them as to what is the problem. To their surprise, they have no problem at all
now. But they tell the Guru as to what was the problem and that they have no problem now
as controlling one mind is tougher than controlling hundred wild elephants and one who is
able to calm the minds of many people around is much higher than a person who has
controlled hundred elephants.

We find here as to how in the very presence of the master the minds of people
automatically calmed down. This is an experience for many people who go for AMMAs
darshan. While going, they will have jotted down many questions to ask but when they
reach near AMMA all the questions will just vanish. They just get themselves lost in the bliss
of the divine mother thereby not even able to utter a word.

Once Nochur Venkatraman went to a place to give discourse. The place was filled with
around 100-150 people. Nochur generally chants dhyaana slokas in order to get into the
mood to give spiritual discourse. On this day, Nochur maintained silence and got into a
meditative mood while trying to get into the mood for discourse (he wasnt able to get into
the discourse mood). Half an hour went by and finally Nochur was able to give discourse for
half an hour and then came back. Nobody in the entire audience complained everybody
was silent for the first half an hour where Nochur was silent. Thus we find the presence of a

master is enough to calm our tensed minds. Many people might question as to why Nochur
is not able to give discourse directly discourse of the scriptures is only possible when
Ishwara comes into ones body; depending on the environment we are in, the time taken to
invoke Ishwara into ourselves varies. Though stalwarts like Prof. Balakrishnan Nair would be
able to start talking about Brahman anywhere, not all masters behave the same way.
Krishna and Rama didnt behave the same way they were different to each other. Thus
instead of trying to question the actions of masters like Nochur we should just follow their
spiritual advice which is the advice of the scriptures and following of which will take us soon
to the goal of moksha.

Why are stories of great masters important for sadhakas?
Rarely few will be able to imbibe concepts as such without getting into various stories or
glories. Majority of people, since they are focused on the external world, require stories or
glories in order to bring their focus from the world to Ishwara. Since the stories also include
imports that are concepts therefore such people will not only be able to bring their focus
unto Ishwara but they will also be able to imbibe concepts thus in one step their bring
focus of their mind and intellect unto Ishwara.

While learning about the characteristics of bhakti, it is only apt that we discuss stories of
great bhaktas. It is through these stories that we can understand the stories properly and
thereby we will also be able to progress towards true bhakti with full faith and surrender.

H 7l B4 6l+l P - T6T 94
|+P Pl |+( Tl- BP-GB G- Pl+{(+
adve sarvabhtn maitra karua eva ca|
nirmamo nirahakra samadukhasukha kam||13||

13. One who has no hatred towards anybody; maintains friendliness and compassion
towards everyone; is devoid of I and mine; ever remains same in happiness and sorrow;
and is patient (such a person is a true bhakta or devotee) (we will continue the next sloka
which is a continuation of this sloka in the next edition).


Bhakti vision of oneness
Bhakti isnt merely performing one or the other activities for Ishwara once in a while like
doing daily japa, dhyaana, visiting temple etc. Bhakti is filling our mind with Ishwara at all
times. The Ishwara whom we remember in our mind may be with form or without form but
definitely he pervades the entire world this means that whatever is present in the entire
world is this Ishwara alone. When a person sees everything as one Ishwara, then how can
there be any likes or dislikes? Thus a true bhakta loves everybody.

Generally we think that only likes should be renounced and therefore we strive, in the
spiritual path, to get rid of our likes. But more than likes, it is dislikes that we have to
renounce because dislikes or aversions are much stronger than likes or attachments.
Dislikes or hate is so strong that it continues for many years and often many births. The
strong emotion of hatred is very tough to get rid of. Even if we want or try to get rid of it, it
will be very tough. Hatred arises out of vision of duality seeing everything as different
from each other. But a true bhakta who sees everything as one Ishwara, there will not be
any hatred at all towards anybody. Even an enemy will be treated with love by a true
bhakta.

The Lord went as a dootha or messenger to the kauravas in order to avoid a war. But he
was attacked by Duryodhana and others. The war was inevitable and therefore both
Kauravas and Pandavas try to get the support of Lord Krishna. They send duryodhana and
arjuna respectively. The Lord was sleeping. Duryodhana stood at the head of the Lord
whereas Arjuna stood at the feet of the Lord (this shows Duryodhanas ego and Arjunas
surrender unto the Lord). Arjuna was given the first choice to make between the Lord or his
army. Arjuna chose the Lord whereas Duryodhana next chose the Lords army. Though
Duryodhana had hatred for the Lord, had attacked the Lord before and therefore the Lord
should feel aversion for him, the Lord shows no signs of aversion at all. True bhaktas are
one with the Lord and therefore they show no aversion whatsoever with anybody in the
entire world.

If then it be asked as to why then those who love the Lord dearly alone realize the Lord,
then the answer is that their minds are filled with the Lord, nothing but the Lord alone.
Through ananya bhajanam or chintanam wherein there is only the thought of the Lord in
our mind, nothing but the Lord alone exists in our mind (the entire world being converted or
seen as the non-dual reality of Lord), a person attains the Lord directly (as that itself is

moksha). Such a lover of the Lord is not different from the Lord but one with the Lord.
Though it is possible through aversion as well to remember the Lord in our mind at all
times, it is very tough and rarely people can achieve the same. Narada thus says that it
doesnt matter whether we have attachments and aversions but all these should be directed
towards the Lord. Asuras like Hiranyakashipu, Kamsa etc. realize the Lord through aversion
or vidvesha bhakti their minds were filled by the Lord and therefore through killing their
individual existence, the Lord provided them with moksha. Thus what really matters is focus
on the Lord at all times in our mind.

It is very tough indeed to focus on the Lord at all times and the moment we forget the Lord,
our mind will get into attachments and aversions that will take us further away from the
Lord. Therefore it is important for sadhakas to get rid of attachments and aversions. Since
true bhaktas are those who have no attachments and aversions (as they see only the Lord
everywhere) therefore aspiring sadhakas (who are striving to be true bhaktas) should try to
get rid of attachments and aversions they should always try to see everything as
pervaded in and out by the Lord.

Maitri and Karuna friendship and compassion
There are many good qualities that we find in a true bhakta but we will never find any bad
qualities at all. A true bhakta is a friend towards everyone. Whoever is there in the world,
they will be considered as friends. And whoever approaches a true bhakta seeking help will
be provided help by him as he is compassionate towards everyone. In the earlier story we
find as to how the Lord was able to help even Duryodhana though Duryodhana considered
the Lord as his enemy. This shows the Lords compassionate nature. This compassion flows
towards the entire world.

If the Lord is a friend and shows compassion towards everybody then why doesnt
everybody feel the same way? Why are some able to feel the grace of the Lord and others
arent?
The Lord is like a mirror in which all our emotions are reflected back. True bhaktas since
they are one with the Lord also reflect back all the emotions that are shown towards them.
If a person approaches a true bhakta in a friendly manner, then the bhakta becomes a
friend for them. If a person approaches the true bhakta seeking guidance in any matter
then the bhakta becomes compassionate in nature. If a person approaches the true bhakta
with aversion and trying to harm the bhakta, then the harm will befall the person himself.

Many people have tried to harm AMMA in earlier years and they were themselves harmed by
the Lord. Many asuras tried to attack Lord Krishna but their attacks backfired harming
themselves. Thus true bhaktas (like Lords) are mirrors reflecting back the emotions shown
towards them. The Lord therefore also says in the 4
th
chapter that whoever sees the Lord in
whatever form, the Lord appears to them in that form.

Patanjali gives a different beautiful interpretation of various emotions that are to be shown
by a sadhaka. The four emotions of friendly, compassion, excited (or happy) and
indifference are to be maintained towards happy people, sad people, merit gained people
and sins gained people. Thus when a happy person approaches a true bhakta, he appears a
friend. But when a sad person approaches the true bhakta, he shows the emotion of
compassion because the sad person requires the same (along with the way out of his
sorrow). More than giving the way out of sorrow, a sad person just needs compassionate
arms or shoulders or mind to get his own support.

A true bhakta, as we saw before, will not have any hatred towards any person. Therefore if
a person who has committed sins is there, the true bhakta will just be indifferent to the
person. But if there is a person who has accrued merits, then the true bhakta will be happy
and overjoyed for the person.

Irrespective of whoever approaches a true bhakta, he will be ever blissful and will want only
the good and well-being of the person. Therefore Ramana Maharshi says that the very
presence of a mahatma is beneficial for the entire world. He may or may not do anything for
the welfare of the world but his very presence itself benefits the entire world. A true bhakta
by himself being blissful spreads the bliss and peace to everybody around him. And since he
exists a role-model, there will be people who will be able to attain the state of true bhakti or
moksha by just emulating him. And those sadhakas who yet havent developed full faith in
the scriptures or the scriptural truth, the true bhakta is a living embodiment of the
scriptures and the goal of moksha. If the true bhakta exists as ever in moksha, then any
person will be able to attain it.

Aham and mama - I and mine
The moment we see duality in the world, we get into the notion of I and mine. I is the
individuality of oneself, associated with the body, the mind and the intellect. Mine is

whoever is related or associated with me. This mine includes a micro world of the external
world that world which I like dearly, that world which includes my set of people who are
as good as myself. It is this I and mine that are together called as Ego. As a result of this, a
person experiences sorrow alone. This is because never we can find anything stable or
without change in this ever-changing world. When I or my people or objects change, then it
will lead to sorrow. When somebody bad happens to I or mine, then I am lead to sorrow.
Contrarily, when something good happens to I or mine, then I become happy. But this
happiness is short-lived as the entire world is constantly lead to both happiness and sorrow
the moment we chose one, we will experience the other as well. There is nobody who can
just experience one alone and not the other. Those who appear as experiencing just
happiness in this birth will experience sorrow in the later births it is as a result of their
previous meritful actions that they are able to experience happiness in this birth. But it will
not be ever-lasting. It will vanish as soon as their merits are exhausted and then they will
again experience only sorrow.

Knowing that I and mine constantly leads one to sorrow a wise person will get rid of it.
Though it is very tough to get rid of the notion of I and mine, still it isnt impossible. The
moment we put an end to duality, I and mine will no longer exist. Putting an end to duality
is very simple as duality doesnt really exist it is just an illusion of names and forms in
Ishwara. Through remembrance of everything being Ishwara, like the dream world being
the dreamer alone, a person will be able to easily get rid of I and mine. A true bhakta is one
who sees the entire world as Ishwara. Since there is no duality whatsoever perceived by the
true bhakta, therefore he is devoid of any I and mine.

Sankara says in Upadesa Sahasri that a person who is devoid of I and mine becomes a
knower of the Self that very moment itself (even if it is momentary). True bhakta is one
with the Lord and therefore is ever abiding as the Lord. Therefore at all times such a bhakta
is devoid of I and mine.

It is due to being devoid of I and mine that the Lord was able to even help Duryodhana. It is
when we have notions of I and mine that we get into attachments and aversions. For a true
bhakta, the Lord alone exists and therefore he is without I and mine. Looking at true
bhaktas we will also be able to slowly get rid of I and mine through focusing on the Lord
remembering the Lord alone to be real (at all times).


Equanimity
Though internally a bhakta ever rejoices in bliss in contemplation of Ishwara, that Ishwara
who alone exists, still externally the world of duality exists and cannot be removed. Since
the world itself doesnt exist, therefore it cannot be removed. Even as an actor portrays a
role to perfection while remembering that there is no role or movie really existing, similarly
a true bhakta while remembering that there is no world at all performs his role in the world
to perfection.

If a bhakta performs actions like any normal person, then what is the difference between
the bhatka and a normal person?
The difference is the mental attitude of a bhakta. Since the bhakta is constantly abiding in
the Lord therefore such a bhakta is ever blissful. When externally such a bhakta faces
happiness or sorrow, he will maintain equanimity of the mind the mind ever remains calm.
This is unlike normal people who get excited when they are happy and depressed when they
are sad. Such fluctuations of the mind lead to tensions in the mind. It is as a result of these
fluctuations that today we have depressions and all sort of mental and physical diseases in
people. People have to take sleeping pills in order to sleep because their mind undergoes
fluctuations constantly.

While experiencing diverse situations in the world we should be able to remain unaffected
and blissful. This is only possible when we see the entire world as pervaded by Ishwara and
duality just being a drama or a dream (not ultimately real but empirically appearing to be
real).

Dual notions are part of the world and nobody can get rid of them. What can be done is to
remain unaffected when we face these dual notions. As AMMA says, one should consider
everything as Gods blessings. If something good happens then it is Gods blessing and if
something bad happens then it is Gods will. Either way, it is Gods will alone. Whatever
comes out of the blissful God will also be blissful. Thus the moment we change our
perspective and attitude (remembering everything to be the Lord and Lords alone), that
very moment we will overcome all dualities. Though externally we may still show as if we
are affected by dualities, still internally we will be unaffected at all times.

While we are in the world we can try to adjust ourselves to dualities. Thus when
experiencing pain we can try to get rid of the pain blissfully with pain-killers. But a normal

person will be sad if the pain still doesnt go away whereas a true bhakta will be happy even
if the pain doesnt go. Just because a bhakta is unaffected by dual notions doesnt mean
that the bhakta shouldnt do activities to get rid of adverse situations in the world.

A true bhakta is made up of the mind which is pervaded in and out by Ishwara and not
mere external indications of being pervaded by Ishwara. It doesnt matter whether
externally a true bhakta shows as if unaffected or not what matters is whether the mind is
ever blissful. A true bhakta will be easily able to get rid of sad state and happy state within
moments. One moment the true bhakta may be crying and the very next moment he will be
laughing this is only possible if he is beyond both happiness and sorrow.
Here though the Lord mentions equanimity with respect to happiness and sorrow, all dual
notions are implied in this. The various dual notions include likes-dislikes, attachment-
aversion, heat-cold etc. All of these notions constantly cause tension to the mind and
therefore a sadhaka should strive to get rid of it.

By looking a true bhakta who is able to remain unaffected at happiness and sorrow, we will
also be able to easily implement the same. Vedanta talks about the ultimate goal of life as
eternal bliss this isnt mere happiness but it is happiness that is beyond the duality of
happiness and sorrow. This is happiness that exists at all times and is unconditional in
nature. Such unconditional happiness and complete cessation of sorrow is only possible in
true bhaktas. All others who appear always happy externally are just showing as if they are
happy to the external world while all the time they are struggling in their minds. The
various celebrities of the world show as if they are ever happy but internally they are ever
sad often leading to suicides (or mental issues at a very young age itself).

Patience
The human mind, at all times, lacks patience. It wants things to be done or achieved as
quickly as possible. It is as if there is no time t be wasted. If only such attitude was
maintained towards the goal of moksha, moksha would ensue here and now itself. But this
attitude is maintained only with respect to the entire world (everything but moksha).

In todays world, patience is much tougher to achieve as we are all running hither and
thither in search of something or the other. In this busy world a moment of lapse would
mean almost life and death in one or the other way (related to money or fame etc.).
Therefore when people go to temples or pilgrimage places or ashrams, they want to finish

off everything very soon itself. People also often approach great masters asking for the
direct or simplest way to attain moksha. Such people lack patience and without patience,
treading the spiritual path isnt possible.

Depending on how much ignorance we have accumulated since the past many births, we
may have to travel that much in the spiritual path. One person might be able to progress
quickly whereas another might require a lot of time to progress even little. Patience is
required in order to remain focused and with faith in the goal towards moksha.

Though we find it very tough to implement patience in our day-to-day life, a true bhakta
stands a role-model showing us that it is possible to be patient and even showing us as to
how to patient at all times.

A true bhakta is always patient because such a bhakta remembers that only the Lord exists
here. The moment we dont give importance to the external world (remembering that it is
just an illusion in the non-dual reality of Lord) we will be able to remain patient at all times.
A little bit of patient when we deal with people will solve most of the fights we have in the
world. A little bit of patience in the spiritual path will make the Lord happy and travel faster
towards us. Like a mother or a Guru or Ishwara himself, true bhaktas will be always patient.
Therefore if we wish to be true bhaktas, then we should also slowly start implementing the
virtue of patience (which will not only give us peace but will give peace to others as well).

We will continue with the characteristics of a true bhakta in the next edition. While we learn
the true characteristics, we shouldnt just consider it as being present in one or two
fortunate people but we should try to implement them in our own lives so that we will also
be able to eventually become true bhaktas of Ishwara.

May we all strive to learn the characteristics of true bhaktas so that we will be able to
implement them in our lives and thereby through becoming true bhaktas we will be able to
put an end to all sorrows and ever rejoice in bliss here and now itself.


Prakarana Prakaashah

Dakshinamurthy Ashtakam - 9 Worship of Ishwara as pervading the entire world
l F4+l 5|+l 54P(+l l |(Pl H - 9 Pl+
t4ll|6 lltPT|P( 4F4 4 P t4 7TP
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6FP ~l 6P 6 4 +P ( ~l(|TlP 6 4 ++
bhrambhsyanalo'nilo'mbaramaharntho himu pumn
itybhti carcartmakamida yasyaiva murtyaakam|
nnyatkicana vidyate vimat yasmtparasmdvibho
tasmai rgurumrtaye nama ida rdakimrtaye||9||

He who appears as the moving and immoving world composed of eight parts (eight-form) of
earth, water, fire, air, ether, sun, moon and purusha; and apart from all-pervasive whom
nothing else exists, unto such a Dakshinamurthy my prostrations.

The world an analysis
The world that we currently experience is worth to be analyzed thoroughly because until we
know everything in the world, we will not reach the state where all desires end. Constantly
we all want to know about everything. It is this wanting to know everything that takes
people to beyond earth and unto moon, mars etc. It is through knowledge of everything
that a person fulfills all desires. Until all desires are fulfilled, a person will take birth again
and again. The cycle of birth and death indeed is painful and leads to only sorrow
constantly. This is a matter of experience for everyone the life that we have currently is
sorrowful; though we do experience happiness, it is temporary and so short-lived that it is
sorrowful alone in the long run. Therefore it is essential to analyze the world thoroughly (to
fulfill all desires and end the chain of birth and death).

But how do we analyze the world?
The world consists of infinite entities and therefore its analysis is very exhaustive indeed.
There has been no person who has thoroughly analyzed the world in this way and there
wouldnt be anybody as well in the future.


Then how do we analyze the world?
Often we miss out on simple things and go about what appears to be simple and direct.
Analysis of the world can be done in the appearing-direct-way of analyzing the objects of
the world. But as mentioned earlier it will only lead to nowhere as infinite possibilities are
there with the world. But instead of analyzing the world as such we have to analyze its
cause that from which the effect of world has been created.

How can we say the world is a cause?
The world is constantly changing. That which changes is subject to birth and death. That
which takes birth and dies is an effect and therefore definitely requires a cause from which
it has been created. The scriptures also say that before creation, the world didnt exist. So if
we find out the cause of the world and know it, then the entire world becomes known.
Thereby will end all desires.

What is the cause of the world?
The cause of the world has to be eternal else we would have to assume another cause for
the cause (and this will go into infinite regression until we find an eternal cause due to
simplicity accepting the cause of the world itself as eternal cause is logical and apt). This
means that the cause of the world is of the nature of Existence. For the cause to always
exist, there needs to be a light shining upon it the light that is capable of illumining
everything and exists of itself is the light of Consciousness. Without Consciousness even the
light-sources of sun, moon, fire etc. cannot shine. For existence to always exist, the light of
Consciousness has to always fall upon it. This is not possible if Existence and Consciousness
are two different entities therefore both are the same alone. Thus the cause of the world
is of the nature of Existence and Consciousness. That which always exists is unlimited, for
anything that is limited is subject to birth and death, therefore existing only for a limited
period of time. That which unlimited is blissful in nature (that which is limited leads to
limited happiness whereas that which is unlimited leads to eternal bliss). Thus the cause of
the world is of the nature of Existence, Consciousness and Bliss.

This cause of the world is termed in the scriptures as Brahman. The cause of the world isnt
just a cause but the substratum of the world as well since the world only temporarily
appears as if existing and vanishes after a period of time, therefore it is just an illusion in its
cause or substratum. Even as water is seen in the substratum of desert, even as the dream

world is seen in the cause-substratum of dreamer similarly this entire world is seen in the
cause-substratum of Brahman. If Brahman doesnt exist then the world will not exist.

Any illusion is just names and forms in its substratum. The entire dream world is just names
and forms in the dreamer (everything is the dreamer alone). Similarly this entire world is
just names and forms in Brahman. Even as various gold ornaments are mere names and
forms in gold, similarly this entire world is names and forms in Brahman. Names and forms
dont create a new entity but they just make it appear as if a different entity does exist (an
illusion alone).

Even as the dreamer pervades the entire dream world, similarly Brahman pervades the
entire waking world. True analysis of the world is knowing it to be pervaded in and out by
Brahman. Through knowing the cause-substratum of the world, the entire world becomes
known. Thereby all desires get fulfilled also as Brahman is of the nature of bliss, therefore
all desires get fulfilled. This is the state of moksha wherein a person realizes the non-dual
reality of blissful Brahman.

But what has the cause-substratum of the world to do with me?
I am of the nature of Existence, Consciousness and Bliss (as I always exist, I always shine
and I am never hated) and therefore I am Brahman. Analysis of the world leads us to
realization of our very nature of Brahman.

It is ignorance that makes us think that we are the limited individual associated and
identified with the body-mind-intellect-objects-people. This limited I or jeeva appears to be
my nature. But it is constantly changing and therefore all changes are attributed to me. As
a result I am constantly whirled between happiness and sorrow. Going from one birth to
another, I think I am experiencing all that when I am really blissful witness Brahman (that
is unaffected at all times). Even as the dreamer is unaffected by whatever is happening in
the dream world, similarly I as Brahman am unaffected at all times by whatever is
happening in the world. Due to ignorance, I appear as if affected and experiencing
everything.

Always we strive for eternal bliss because we think we are suffering in pain and sorrow now;
when we are ever blissful Brahman alone.


So the knowledge that I am Brahman is enough to remove ignorance?
Knowledge that I am Brahman is essential for realization but it isnt enough as the world
poses an obstacle the world that is created by Brahman is filled in and out with Brahman
and therefore doesnt pose any problem at all. But the world which we create in our mind,
the macro world which is projection of the external world as per our likes and dislikes,
causes all problems as it is filled with duality or differences of all sorts.

Instead of realizing the world to be filled in and out with Brahman, we see it as per our likes
and dislikes. Firstly we forget that everything is Brahman alone; and as a result duality is
considered as real; these dualities obviously leads to likes and dislikes in our mind which
taints these; as a result of these tainting, we always look at the world through the eyes of
our mind. Even as a person seeing the world with red glasses will see it as red, similarly
when we see the world with our eyes of ignorance we will find everything as different from
one another.

But when we gain knowledge that the entire world is filled in and out with Brahman then we
will see the world through the eyes of knowledge. This means that the entire world will be
seen essentially as Brahman though externally everything will be different from one
another and we will perform activities in the world, like any normal person does, still
internally we will remember everything to be Brahman. As a result of the eyes of knowledge
or the vision of knowledge, we will be unaffected at all times.

Rather than the world created by Brahman it is the world that is created by our mind that
causes all problems. Though the scriptures say that everything is Brahman, it is very tough
indeed to get rid of duality and see everything as Brahman. Therefore sadhana that helps us
remember that everything is Brahman is essential.

Though the scriptures say that knowledge is the only way to moksha and that knowledge
can be implemented here and now itself, still majority of people will struggle to implement
knowledge; this is because they dont have the prerequisites of purity and concentration of
mind. Without the mind being proper, knowledge though can be gained cannot be
implemented (as preferences will be stronger and as a result, they will constantly see
everything as different from everything else instead of getting rid of all duality, they will
maintain duality and like addicts, they will not be able to give up duality). For people who

arent eligible yet to implement knowledge and convert it into direct experience, sadhana is
required (and inevitable).

Since ages, vision of the entire world as Brahman has been the direct sadhana. But seeing
everything in the world as Brahman isnt that easy. Therefore seeing Brahman as made up
of eight parts the form of Brahman with eight parts of entities is beautifully provided by
Sankara here. This eight-form worship of Brahman will help us easily get rid of duality and
focus on Brahman even while living or acting in the world.

Form and formless worship
Before we get into the eight-form worship it is important to briefly explain about form and
formless worship. Though essentially Brahman is formless, still majority of people are
focused on the body-level (thinking that I am the body) and therefore for such people
imagining or worshipping Brahman without a form is tough. Therefore, depending upon the
mental tendencies of a person, many forms are prescribed in the scriptures. A person can
choose any form that appeals to his mind that which appeals to the mind or is attractive
to the mind will be thought more and more in the mind; therefore worshipping or
remembrance of Ishwara will become easier. Therefore one has to choose the form or deity
that appeals to oneself. The sadhaka should pervade the form to the entire world seeing
the form as the entire world (whatever is there is that form alone). Thereby the form
vanishes into the formless form is when something is limited in space; that which is all-
pervasive becomes formless. Thus eventually a person who worships a form also attains the
formless (as ultimately Brahman is non-dual and formless).

Put in Sri Ramakrishna Paramahamsas beautiful analogy, Ishwara is formless like water.
But as a result of the devotion of the devotee, Ishwara solidifies into ice thereby taking a
form. Once the Sun of knowledge dawns, ice breaks and thereby formless Ishwara is again
achieved.

Since both form worship and formless worship both essentially focus on the non-dual reality
of Ishwara, therefore any of both can be chosen by a sadhaka. The important point is that
focus should be on the non-dual reality of Ishwara, irrespective of whether he is with a form
or formless. The Lord also says in Gita that whatever the formless attain, the form
worshippers also attain (Lord himself will provide such form worshippers with knowledge so

that they will be able to pervade the form to the entire world thereby leading to the
formless).

Eight-form worship
The obstacle to knowledge or realization is duality. Duality as it is constantly perceived is
considered as real and this has to be negated through vision of non-duality. The entire
world is one Brahman alone but such perception of Brahman as pervading the world isnt
easy. Therefore we have the eight-form worship of Brahman in this eight parts are
ascribed to Brahman and these eight parts are what constitute the entire world. Thus
through considering the entire world as forming up Brahman, duality (or preferences) will
be negated and since focus is on the non-dual reality of Brahman therefore moksha also will
be easily achieved.

All entities of the world are made up of five primal elements of Earth, Water, Fire, Air and
Ether. Any entity will have all these five but in different ratios thus we find rock having
more of earth matter but still there is liquid inside it. Though one might be in higher ratio
and therefore it would be apt to call an entity as made up of that one matter alone, still
other elements also are present in smaller (maybe insignificant) ratios.

What is the use of elements if we arent able to perceive them?
Perception is everything. Unless we perceive something, there is no use of it really existing.
The five primal elements also require perception by an individual. This perception is possible
only when light falls upon it. The light source that we have for ourselves is the Sun even
the various man-made energies can be directly or indirectly traced back to the Sun. Since
other sources of light or energy is depleting therefore now humans are trying to use the
natural source of energy as Sun (solar energy). But the Sun alone isnt light for us without
the moon, at night we will not have any source of light. What we call as day and night is
just Suns rays falling upon earth and not falling upon earth (being obstructed). When Sun
isnt active, the moon is active. Thereby we get light on the entire world, as a result of Sun
and Moon.

But of what use is Sun and Moon if the light of all lights, Consciousness, isnt there to give
existence to even Sun and Moon?
Thus the ultimate source of light as Consciousness is always required for illumining anything
at all.

The eight forms of Ishwara are the five primal elements, Sun, Moon and Consciousness (or
Purusha). Purusha is the basis of everything and his mere presence gives existence to
everything else.

Any entity that we take in the world will be as a result of these eight forms alone lets
take a rock; a rock is made up of the five primal elements and the lights of Sun and Moon
are required to illumine it; above all, Consciousness is required to give light to Sun and
Moon (its mere presence itself giving the power of light to Sun and Moon).

Thus when we perceive the entire world we have to see it as composed or comprised of
these eight forms. That everything is tied up to form just one entity means that duality
vanishes from our minds; we can no longer have any likes and dislikes. Thereby we will be
able to perceive non-duality and quickly progress towards the goal of moksha.

A slightly different interpretation of Sun, Moon and Purusha is this way Sun denotes
intellect and Moon denotes mind. Without mind and intellect, nothing absolutely is possible.
From the macro perspective, the mind and intellect are denoted by Brahmaa (the creator).
But he also is inactive without Purusha or Brahman who is the very basis of everything.
When we perceive any entity in the world, we are seeing the five primal elements but
without the mind and the intellect we cannot apprehend it or give it a name and a form. And
the entity doesnt exist without Consciousness. Therefore we have the eight parts
constituting a single entity in the world. Considering the world as a whole as well, these
eight parts are required.

Macrocosm and microcosm
There are mainly two types of people one are those who are focused on their own
individual existence and two are those who are focused on the world or saving the world.
Both these people are fools indeed because they miss out the essential equality of both
individual and the entire world. Whatever is found in the macro is found in the micro as
well. Man or human beings are perfect in that whatever we find in the entire world is found
in a particular man as well.

The world consists of five primal elements and the human body also is comprised of the five
primal elements (focused on the shadaadhaaras). The world is controlled by a mind and an
intellect; similarly an individual is also controlled by a mind and an intellect. The difference

between the mind and the intellect lies in that mind just perceives things (and gets into pros
and cons) whereas the intellect discriminates and determines things. For perception, mind is
required and for discrimination or determination, intellect is required. Both are unavoidable
whether it is for a worldly person or a spiritual person. The Lord therefore says in Gita to fix
the mind and the intellect unto him and thereby a person will attain him, beyond doubt. The
Consciousness that pulsates inside as I-exist, I-exist is Purusha. Thus the eight-form
Ishwara we find in the macrocosm is present in the microcosm as well. It is this equality or
oneness of the total and the individual that is clearly mentioned through the mahavakya of
Tat Tvam Asi (that is that Brahman and Tvam is this individual Self and Asi means both are
the same alone).

Though from external perspective the micro can never be equal to the macro still essentially
both are the same alone. When we remove the distinctions or that which creates
differentiation between both, then we end up with one entity alone.

Constantly worshipping eight-form Ishwara (either outside or in the individual) a person will
be able to progress quickly towards the goal of moksha as this alone gets rid of duality
and makes us focus on non-duality (here and now itself).

Analysis leads to non-duality
Though we can find traces of duality as well in the scriptures they are negated by the
scriptures itself. While explaining the external world, duality has to be accepted (as the
world is based on duality). But such explanation of the world is only for initial sadhakas
those who progress further in the spiritual path will be easily able to understand the illusory
nature of the world (that it is just an illusion in the non-dual reality of Brahman). Thereby
duality is totally negated and the sadhaka is told, by the scriptures, that Brahman alone
exists. Katha Upanishad says that whoever sees duality as if existing will go from death to
death. This means that whoever sees duality, that isnt real, as if it is real (or considers it as
real) will constantly suffer they will experience only sorrow at all times.

Any analysis of duality will take us to the conclusion that it is just an illusion alone. As we
saw earlier, the dual world doesnt exist in the substratum of Brahman and therefore
Brahman alone really exists. The worlds appearing to exist also isnt real and is just an
illusion such illusions dont make an entity real but it just makes the entity appear as real.

Only ignorant fools will consider illusions to be real whereas wise people will remember that
illusions are not at all there and the substratum alone exists at all times.

We find Sankara telling here that there is nothing apart from Brahman for a person who
analyzes thoroughly (the entire world or whatever needs to be analyzed). It is not
necessary to prove that duality is illogical but simple analysis itself will show that duality is
illogical duality means to entities are different from each other. Now how do we say one
entity is different from another? It is as a result of something called difference which creates
the difference between the two entities. Now does this difference exist in one entity or the
other entity or both entities or different from both entities? Difference cannot exist in the
entities as then just perception of the entity itself should bring in difference (difference is
perceived only when we see two entities and not when we see one entity). This means that
difference has to be separate or different from both entities. Now what is the relation
between difference and the two entities? Is it part of this relationship or different from it?
More analysis will lead to logical faults and therefore we find that the concept of difference
itself cannot be properly explained.

The only conclusion we can come up with is that difference is just an illusion. That it is an
illusion is known clearly through the dream world (where all differences are just illusions in
the dreamer) and the deep sleep state where everything temporarily merges. Even that
which temporarily merges isnt real (but is just an illusion that appears to be real for a short
period of time).

Since difference is just an illusion, therefore whatever exists is the non-dual entity of
Brahman alone. Thus at any point of time, the non-dual reality of Brahman alone exists
here. Scriptures say again and again that Brahman alone exists. Logic also proves that
Brahman alone exists. If we are ready to follow the path put forth by the scriptures then we
will be able to direct experience that non-dual Brahman alone exists (as we temporarily
experience in the deep sleep state). Thus through scriptures, logic and experience it is
proven (beyond doubt) that non-dual reality of Brahman alone exists.

It is this Brahman that is worshipped in eight-form way in order to realize it as pervading
the entire world and as the Consciousness which constantly pulsates inside us as I-exist, I-
exist.


It is as a result of the guru of Dakshinamurthy that we are able to gain knowledge that
Brahman alone exists; we are able to implement the eight-form worship in order to get rid
of duality and focus on Brahman; we are able to through implementation of knowledge,
attain the goal of moksha here and now itself. Therefore prostrations unto such a
Dakshinamurthy who is verily an embodiment of knowledge.

The tenth or last sloka of the work is the phala sruthi (giving the effects that one would get
on learning or implementation of this work) which we will see in the next edition.

May Dakshinamurthy who pervades the entire world in his eight-form be worshipped by all
of us so that through getting rid of duality we will be able to realize him as the non-dual
reality of Brahman, apart from whom nothing exists, and will be able to ever rejoice in bliss
here and now itself.


Madhuraamritham

Hanuman Chalisa - 9
B P -9 | |B4|( |(Gl4l
|4T -9 | T =l4l++
skma rpa dhari siyahi dikhv|
bikaa rpa dhari laka jarv||9||

You took a small/subtle form when revealing yourself to Sita whereas you while burning
down the city of Lanka you took a fierce form (big and fierce).

Ishwara formless and with form
Ishwara is the cause-substratum of the entire world that we currently perceive. Ishwara is
eternal and of the nature of Existence, Consciousness and Bliss. Such an Ishwara is
unlimited and therefore cannot be confined to forms. Thus essentially Ishwara is formless.
Vedanta says that we should see our Ishta Devataa as pervading the entire world. Though
the devataa might have a form, the form vanishes when it pervade it to the entire world.
When the entire world is seen as that one form of Ishta devataa then there isnt any form at
all for the Ishta devataa (form is that which has a boundary when the form pervades the
entire world, boundary vanishes and therefore it is known as formless).

But formless Ishwara isnt possible to be apprehended by majority of people in the world
and hence various forms are attributed to Ishwara. These various forms are depending on
peoples nature. A fierce person should choose a fierce Ishta Devataa for then only he wil be
attracted to the devataa and contemplate on the devataa in his mind at all the time. A soft
person should choose a soft devataa. Thus renunciates generally choose Siva as their deity
because Siva symbolizes renunciation (living in smashaana, wearing bhasma etc.). Those
who are attracted by the world and the adorning that we can find in the world will be able to
easily remember Vishnu and therefore Vishnu is the ideal devataa for them.

Though a particular devataa is chosen, ultimately Ishwara is formless and this formless
Ishwara is who is to be realized. In this perspective of formless Ishwara, everything is seen
as Ishwara. Ishwara goes beyond boundaries and therefore whatever forms are there are
that Ishwara alone.

Sri Ramakrishna Paramahamsa beautifully explains this Ishwara is like water which is
formless. But due to the cold of the devotees devotion, water becomes ice thereby taking a
form. When the Sun of knowledge shines (through the grace of Ishwara) ice melts back into
water thereby getting rid of its form and becoming formless.

Ishwara since is the substratum of the entire world can take up any form at will. Since a
true bhakta is one with Ishwara therefore such a true bhakta also can take up any form at
will. This taking up of form of the true bhakta isnt due to achieving of siddhis like animaadi
(becoming small, big etc.) but it is Ishwaras grace alone. Without Ishwara, the bhakta is
nothing and with Ishwara, the bhakta is everything. This simple truth has to be understood
by all sadhakas without Ishwara in our lives we will be nothing. Though we may
accumulate lot of wealth, name, power etc. still they would be nothing without Ishwara. This
is because everything that we gain from the world will vanish after a period of time (as the
entire world is temporary or constantly changing). But Ishwara alone is real. Such a real
Ishwara will never vanish and therefore will lead us to eternal bliss here and now itself. A
person who remembers Ishwara in his life will be blissful all times, unlike worldly people
who are happy only when the tide is going in the direction they want it to go. As long as
they get what they want, they will be happy. But they cannot get what they want at all
times and therefore when they dont get what they want, they will become sad. Thus being
whirled between happiness and sorrow they will be ever sad only (their life will be
miserable).

A true bhaktas life is filled with Ishwara. There is no life at all without Ishwara. This is what
we find in the life of Meera Bhai who even drank poison but wouldnt forget Ishwara.
Prahlada was another bhakta who wouldnt give up the thought of Ishwara for anything
else. Even though Hiranyakashipu tried to kill Prahlada in many ways, nothing worked out
as Prahlada was protected by the Lord. Once a devotee takes refuge in the Lord, then the
Lord takes care of all the needs of the devotee. The devotee becomes one with the Lord
through constant and one-pointed devotion. Therefore the devotee is eternal and blissful
irrespective of whatever happens externally. It is this eternal state that is pointed out
through the lives of Prahlada, Meera Bhai etc.

With respect to external activities, a bhaktas all actions are controlled by Ishwara. It
wouldnt be wrong to say that each and every action of the bhakta is performed by Ishwara
himself. Therefore irrespective of whether the action is successfully completed or not, the

bhakta is ever blissful. And most of the times we find that the actions of true bhaktas are
for the welfare of the world they benefit one or the other person in one or the other way.
It isnt necessary to look at how others are benefitted by the actions of a true bhakta
because he is not the doer Ishwara is the doer. By not being the doer, he is not the
enjoyer. Thus going beyond both doer-ship and enjoyer-ship he ever rejoices in bliss
(unaffected at all times).

Nothing impossible by a true bhakta
The world is bound by limits or conditions. There are things that can be performed by
people and there are things that cannot be performed by people. This rule of the world
cannot be overridden by anybody. Even slight violations cannot be achieved by people of
the world. The policing of the world is not like our worlds police forces who are corrupt
most of the time. The policing of the world is such that the people policing perform things to
perfection due to fear of Ishwara (for Ishwara doesnt accept exceptions).

Within the conditions of the world, they are things that are not normally achievable by
majority of people. They have to put effort in order to achieve these extra-ordinary feats or
powers. But those take refuge in Ishwara will be able to achieve these without any effort
itself through the grace of the Lord.

People often doubt as to how the small boy of Krishna could lift the govardhana mountain
etc. Such doubts are not needed because Ishwara being the controller of the world can do
anything there is nothing impossible for Ishwara. Moreover the entire world is
unpredictable we cannot say what will happen in the world and what cannot happen as
well. Today we find that the advancements in all fields of science are helpless against the
fury of nature which cannot even be predicted. Just a look at the rain in Uttarakhand is an
example of the same. If it is argued that India is just a developing nation, then we just need
to look at a super power like US. Where they able to stop 9/11? Where they able to stop
Katrina? Even today when a big hurricane hits the land near the shores, the advice given to
people by the US government is to evacuate their houses and come back when it is safe
(when the hurricane passes). Though weather channels predict these weather phenomena,
they are helpless to determine its exact nature or path or the destruction it might cause.

In all walks of life we find that there are more unknown in the world than known. Nothing is
really known to us. In other words, nothing happens the way we expect it to happen not

considering the huge knowledge that we have developed of the external world. This goes on
to show that the world itself is impossible to judge or predict. Anything and everything can
happen at any time. If this is the case, then why just doubt and attack the puranic stories?
Since anything and everything is impossible, therefore the impossible feats of Lord Krishna
also are possible. A devotee will be able to experience in his very life the miraculous deeds
of Ishwara in one or the other way. Ishwara doesnt appear to us in the form of chathubhuja
Vishnu or Krishna. The entire world is Ishwaras playground and therefore he appears in the
various forms of the world. Sometimes help for us will come through our parents or friend
or an unknown person sometimes even from animals.

The main difference between animals and humans is that humans are endowed with the
sixth sense of intellect with which they can control what they are thinking and what they are
doing. But unfortunately this has lead to problems alone for humans. They say that animals
can sense danger and therefore when tsunami was approaching many places, the various
birds and animals quickly migrated to higher grounds but the so-called intelligent humans
couldnt sense it in advance. This is because the intellect which should be used to assert and
worship Ishwara is used for prejudice. And it leads us only to likes and dislikes in the entire
world. This is in contrary to animals who have no choice but to depend on their natural
instincts alone (they go by whatever happens in nature rather than trying to change things).

The purpose of the stories that mention about the impossible feats of Ishwara and what we
all would have definitely experienced in our lives (though if we are a skeptic we would term
it coincidence or fate) is to develop faith in Ishwara. Through shifting our focus from the
external world unto the non-dual reality of Ishwara we will be able to get rid of all likes and
dislikes. Thereby rather than we performing actions according to our desires, we will let
ourselves be controlled by Ishwara. When we are controlled by Ishwara, then everything
will happen for the good (for our own good and for the good of the entire world).

When we normally perform actions we will be affected by the way the action is performed
and the results of actions as well. Thus we will be lead to sorrow alone in the long run. But
when we surrender unto Ishwara, then actions will be performed in the best possible way by
Ishwara and irrespective of the results of actions we will be able to ever rejoice in bliss
(unaffected by both good and bad results of actions).


Hanuman being the true bhakta performed actions as inspired by the Lord; in other words,
the Lord performed actions and Hanuman was just an instrument in the hands of the Lord.
Therefore his actions were both miraculous and for the welfare of the world as well.

Since nothing is impossible by Ishwara, nothing is impossible by a true bhakta like
Hanuman as well. Thus when revealing himself to Sita, Hanuman took up a subtle form.
When facing the wife of Rama who though was in the captivity of Ravana was ever in
contemplation of Rama, Hanuman became subtle. But when teaching Ravana a lesson by
burning entire Lanka, Hanuman took up a big and fierce form. The different forms here
signify the state of the people to which these forms (and respective actions) were shown.
Sitas mind was filled with Ishwara and therefore Hanuman bowed with humility. Wherever
the Lords presence is felt through singing of his names, chanting of his names, his
meditation etc. a true bhakta will become humble and himself merge unto the Lord. But
when faced with an evil person who not only obstructs his own remembrance of Ishwara but
not letting others also to remember Ishwara, a true bhakta becomes fierce. This is not for
the danger of the person but to teach the person a lesson that Ishwara is who is important
and without Ishwara our life will be futile and sorrowful alone.

Though we find Krishna killing a lot of asuras in his life, in reality he didnt kill any of them.
He only killed their egos and individualities. Thereby he provided them with moksha due to
their one-pointed focus on him. Many of the asuras who went to attack and kill Krishna were
devas who got cursed and therefore become asuras. The Lord gave them mochana from the
curses. Devas and Asuras are not sitting in sky they are on earth and inside our mind
itself. Devas are those who are shining and provide light to everything. Asuras on the other
hand are dark and obstruct light to shine (leading to darkness). Devas are those who are
focused on Ishwara because Ishwara alone is the light of all lights. They see Ishwara as
pervading the entire world. On the other hand, asuras are those who forget Ishwara and
therefore seek merely sensual pleasures of the world. These sensual pleasures eventually
will lead to their own destruction. Our very mind takes up the role of deva or asura at
different times. When it is running behind the world and its pleasures, it is an asura leading
sorrow to ourselves. When it is remembering Ishwara, it is a deva leading to bliss.

Majority of people are focused on the world and thats the way we all are brought up in
education, therefore we are predominantly asuras. But some or the other day, Ishwara has
come into our lives and minds because he is our very nature (whatever exists is Ishwara

alone). But when Ishwara comes into our mind, the asura will start fighting against Ishwara.
That mind which is thinking about Ishwara is deva and it fights the asura who doesnt want
to remember Ishwara for then it wouldnt be able to enjoy sensual pleasures (so it thinks).
A fight ensues. As long as the deva is focused on Ishwara (not forgetting Ishwara and
thinking that I am great, I can handle myself etc.) the asura will be defeated and destroyed.
In essence, in this fight what happens is that the asura is liberated and made to merge unto
Ishwara.

The external battles of devas and asuras are only meant to show our mental state itself and
as to how through focusing on Ishwara we will be able to destroy the asuric tendencies in
our mind. Though it might seem to be very tough indeed to remember Ishwara at all times,
it is definitely possible. There is nothing impossible for Ishwara. Therefore we just need to
seek and depend on Ishwara the rest will be taken care of by Ishwara himself.

Many people are dejected with the spiritual path for they dont see any miracles happening.
Just looking for miracles is foolishness because the entire world is a miracle. The entire
world doesnt exist as it is constantly changing but it still appears as if existing and
constantly deludes us into thinking that it is real. Though we know that objects of the world
will vanish still we seek them thinking that they are eternal and therefore we are
constantly lead to sorrow. Isnt this a miracle that the intelligent human being keeps on
seeking the world and its objects though knowing and experiencing that it is sorrowful in
nature? There is thus no miracle greater than the world and our normal nature wherein we
seek the world and are focused on the world alone.

A true sadhaka will not seek any miracle as his life itself is a miracle. Amidst the millions of
people who are living in the world, he is able to seek Ishwara. The very fact that he is able
to seek Ishwara itself is a miracle. And that he is able to pursue the spiritual path without
forgetting Ishwara or getting distracted is yet another miracle. That he is being blessed with
the strength to remember Ishwara is another miracle. That his life goes on smoothly
(though there might be some small-small problems) is yet another miracle. Thus a true
sadhaka finds everything about himself a miracle alone. Therefore there is no need of any
other miracle.

Though many people in the world also consider their lives as miracles the difference
between them and true sadhakas or bhaktas is that true sadhakas or bhaktas know that the

miracles are as a result of the Lord alone. Wherever the Lord is there, it is miraculous alone.
If a little knowledge is present, we will be able to understand as to how the limitless
formless Ishwara is able to shower his blessings through miracles in our life this itself is a
miracle. Though we know as to how this is logically possible still it is a miracle that it
happens. It is definitely a miracle that constantly the Lord is able to protect his devotees,
whenever they face any sorrow whatsoever.

Remembering that the Lord alone is present here, all miracles should be set aside by
sadhakas for else they will be focused on the miracles and will not be able to progress
towards the goal of moksha. True bhaktas like Hanuman ever ignore miracles as they know
that it is the Lords divine play alone. Thus though their each and every action is a miracle,
they dont consider it a miracle. They consider it as a manifestation of the Lord. Such
manifestations of the Lord will give us strength to remember the Lord; it will give us faith
that the Lord does really exist; it will make us progress more and more towards constantly
abiding in the Lord.

All activities performed by the Lord alone
We are all like Hanuman and all our activities are performed by the Lord alone because
there is nothing apart from the Lord here. It is when we think we are performing activities
that we get affected by the action or the result of the action. The Lord says in Gita that
gunas are performing activities but essentially gunas are just illusions in the Lord,
therefore ultimately the Lord is performing everything. Even when we say or opine that I
am doing action, I am not doing action by saying thus we are only making a fool of
ourselves. At all times everything is performed by the Lord alone as this entire world is an
illusion in the non-dual reality of Lord even as the dream world is an illusion in the dreamer.
If we cannot apprehend the world to be an illusion we should consider it as the divine play
of the Lord. This play of the Lord consists of different entities appearing different from on
another but essentially it is the Lord alone who appears as everything in this play.

Thus the play is controlled by the Lord, the play consists of the Lord and everything that
happens in the play is the Lords alone. In futile we think we are performing actions and we
are enjoying results of actions. As a result we get affected and often sad. The delusion that
I am performing action and repeaing the fruits of actions continues from birth to birth. Only
after may births do we get the blessing of the Lord who appears to us in one or the other
form and makes us realize that everything in the world is He alone.

Hanuman was a nobody before the Lord appeared in his life. He was a normal person
though had some strength thats it. But when he met the Lord and he surrendered unto
the Lord, his entire life changed for now it was controlled by the Lord. Thereby he was able
to perform miraculous deeds not for himself but for the welfare of the world. Similarly a
time will come when the Lord will enter our lives we will have the choice to either accept
and surrender unto the Lord or reject the Lord. If we accept the Lord then our life will
become blissful then and there. But if we reject the Lord then we will go through many
more births experiencing only sorrow.

Though the Lord is present at all times in front of us and is available to us to surrender still
it is only when our minds are purified, at least a bit, of likes and dislikes that we will be able
to perceive the Lord (and thereby will have the option of choosing or rejecting the Lord).
Until we gain purity of mind, though we may go to temples or visit ashrams we will not be
able to perceive the Lord. A person who has chosen the Lord can be known through the
peace and bliss emanating from his very presence. In order to understand Sri Rama we
dont have to look or learn about Rama, we just have to look at Hanuman and we will know
everything about Rama. This is because a true bhakta is ever filled with thoughts of
Ishwara. Such a bhakta is a living embodiment of Ishwara. He will be talking about Ishwara,
singing about Ishwara, thinking about Ishwara and doing everything as instructed by
Ishwara. Above all, such a bhakta will be ever blissful. The bliss or contentment that
emanates from the bhakta can be felt by anybody who has an open mind (one without pre-
conceived notions). It requires lot of courage to have an open mind and accept things as
they are. Only courageous people will be able to achieve this. If we are able to maintain an
open mind whenever we need it, then we will easily be able to feel the bliss of the Lord in
the presence of true bhaktas. In the case of true bhaktas, we can add that we dont even
need to be in their presence mere thought or remembrance of them itself is enough to
take us to the blissful state that they are in. Mere thought of Hanuman will take us to the
ecstatic state of moksha. Thus a person with an open mind when he sings the Hanuman
Chalisa will be able to feel the presence of Hanuman and thereby Rama as well though he
might have many problems in his life and might be suffering as well, still he will be rejoicing
in bliss the moment he starts singing the Hanuman Chalisa. Such is the effect of true
bhaktas who are one with Ishwara and whose life is controlled by Ishwara.


It is possible to make each of our lives controlled by Ishwara here and now itself. What is
required is just remembrance of Ishwara as pervading the entire world and surrendering
unto this Ishwara (performing everything as an offering unto Ishwara and accepting
everything as Ishwaras blessing). If we are able to achieve this, then our life will be blessed
and we will be able to ever rejoice in bliss.

May we all like Hanuman strive to remember that everything is the Lord and everything is
performed by the Lord so that our lives and actions are controlled by the Lord and we are
able to through constant remembrance of Lord get rid of all sorrows and are able to ever
rejoice in bliss here and now itself.


Praadeshikam - I

Hari Naama Keerthanam 9
Pacchakilipavizhapaalvarnamottha nira-
Miccippavarku shadaadhaaram kadannupari
Vishwasthithipralayasristiykku sattvaraja-
Stavabhedaruupa hari naaraayanaaya nama

The three colors of green, red and white,
Fulfiller of all desires for those who seek them and beyond the shadaadhaara,
One who is the cause of creation, protection and destruction and appearing as Brahmaa,
Vishnu and Siva based on the three gunas of sattva, rajas and tamas,
O Narayana, unto you my prostrations

Maya cause of the world
When we look at the world that we currently experience, we find that there are differences
wherever we perceive. Each and every object is different from each and every object. All
these differences dont make the world real because the world is constantly changing. That
which is constantly changing is subject to birth and death. That which takes birth and dies
isnt real at all as it only appears to exist temporarily (in between birth and death). Even as
the dream world which appears to be real while experiencing it, this world also appears to
be real when we experience it. But really speaking, the dream world has no existence
whatsoever. Similarly this waking world also has no existence whatsoever. Mere appearance
doesnt give reality to anything the water seen in desert appears but isnt real. Similarly
this world that we see doesnt really exist at all.

The world comes out of the cause-substratum of Brahman; the scriptures say that the world
is created out of Brahman, exists in Brahman and merges unto Brahman at the time of
destruction. Thus essentially speaking, the world is Brahman alone. The world is an illusion
in the substratum of Brahman. Such an illusory world cannot be real at any point of time.
Still the world appears to be very real what is the cause of this reality-appearance of the
world? The reason is Maya the illusory power of Ishwara.

Can Ishwara really create a world, for he is without any desires whatsoever? Any activity
requires a desire to perform the same. Ishwara by being eternal and blissful in nature

doesnt have any desire whatsoever and therefore he cannot create this world. Therefore
creation is attributed to the power of Ishwara of Maya.

Can a power of Ishwara be real?
Definitely no for then there would be two entities that are real Ishwara and Maya. Maya,
therefore, is just an illusory power of Ishwara assumed for the sake of explanation of the
world. As long as the world is experienced, it is attributed to the power of Maya. The
moment the world is known to be an illusion and unreal, Maya too ceases to exist and non-
dual reality of Ishwara alone exists.

Can the power of Maya work by itself?
Definitely no, as it isnt real. That which isnt real cannot work or do anything unless the
reality is present along with it. Thus Ishwara along with the power of Maya is said to be the
cause of the world (though Maya is the cause, still Ishwaras presence is inevitable). Since
Maya itself is an illusion and ultimately not accepted, therefore there is no harm of duality
being caused (that Ishwara and Maya, two entities exist).

Without Ishwara, Maya has no existence and it is this truth that a sadhaka has to learn. If
the sadhaka learns this truth that Maya is just an illusory power of Ishwara then he would
be able to depend on Ishwara (instead of on Maya). Such a person overcomes Maya very
easily. Though Maya is an illusory power, yet it is so strong and powerful that conquering it
is very tough indeed. Only those who seek refuge in Ishwara will be able to overcome this
power of Maya.

We can understand Maya through the analogy of a magician. A magicians magic doesnt
exist without the magician and the magic is just an illusion. But the magic is so powerful
and strong that it makes non-existent things appear as existing. It is very tough to conquer
this powerful power of the magician. Only through taking refuge in the magician, can a
person overcome the power of the magic (the delusion of the magic). Similarly only through
taking refuge in the magician of Ishwara, can we get rid of the delusion of the magic of
Maya. Until then Maya constantly deludes us even a moment of lapse from Ishwara will
make us totally deluded into Maya.

This short story illustrates the strong delusive power of Maya. Once Narada approached the
Lord and asked him as to what is Maya. The Lord instead of answering the question took

Narada to hilly area (the Lord has his own way of answering things, this way isnt a straight
one but a strong and powerful one which when learned will never be forgotten again).
Narada and the Lord were walking on the mountains and immediately the Lord felt thirst. He
sat down there and asked Narada to fetch some water to quench his thirst. Narada started
walking towards the nearby stream to fetch water. He saw a beautiful girl sitting on a rock
and crying. Narada approached the girl and asked as to why she was crying. To this the girl
replied that there was flood in the area and all her family were swept away in it. Narada
started consoling her. Then he took her to where her house had been, helped her rebuilt it
and married her. They had few children and were living happily. All of a sudden, another
flood started attacking the village where they were staying. The flood was very strong and
all his family was swept away in it but Narada, somehow, was able to escape from the flood.
He sat on a rock and was crying aloud. Suddenly he saw a person approaching him. The
face of the person seemed familiar. He came nearby and said O Narada! Where is my
water?. Suddenly Narada realized that it was Vishnu who was waiting for the water Narada
was to fetch. Seeing the girl, Narada got deluded and forgot everything. And eventually he
started crying for his losses which wouldnt even have been incurred if he had been deluded
in the first place. The Lord smilingly said to him that this is Maya.

The power of Maya is thus very strong that it deludes even the greatest of scholars.
Sankara says in Maya Panchakam that Maya is that which deludes the scholar who is able to
critically analyze and preach hundred of scriptures and thereby makes him in par with four-
legged creatures as a result of attachment to them. Maya makes the impossible possible
and therefore the only way to get rid of Maya is through surrendering unto the Lord. The
moment we surrender unto the Lord, we overcome this delusive power of Ishwara.

The Lord says in the 9
th
chapter of Gita that my divine power of Maya, that is based on the
three gunas, is very tough to conquer but those who take refuge in me will overcome this
very easily.

Maya made up of the three gunas
Anything in equilibrium cannot cause anything at all (no action, no turbulence). It is when
the equilibrium is broken that actions start. When Ishwara alone exists, there is equilibrium
of the three gunas. And once creation starts, equilibrium is broken. Thereby all activities
starting from creation to whatever we are doing in the world are valid (or existing).


Coming to the three gunas, they are sattva rajas and tamas. Sattva denotes light,
knowledge and leads to happiness. Rajas denotes activity as a result of greed or desire to
achieve something and leads to sorrow. Tamas denotes inactivity, laziness, slumber etc.
and therefore binds like darkness (deluding people). When we take up any entity or person
in the entire world, they are filled with these three gunas in one or the other ratio. Though a
person will be predominant in one guna, the other two gunas also will be present in the
person (and waiting to become the predominant). It is like saying that these three contrary
gunas are present in us and only one is active at a time. This one can be removed and
another can become the active guna (at any particular time). Understanding of these three
gunas is essential while living in the world for then alone we will be able to control our
activities and direct them towards the ultimate goal of life as moksha.

Ezhuttacchan beautifully gives the color of these three gunas. Sattva is white like the color
of milk. Rajas is red like color of pazhivam. Tamas is like the color of a parrot green in
color. Green denotes more of darkness or delusion and therefore shows only inactivity. Red
shows actions at its peak here actions arent performed selflessly but seeking fulfillment of
one or the other desire. White is the purest and therefore Sattva is the one that will take us
from bondage unto liberation (through knowledge).

Majority of people are predominant in rajas or activity. Thus they keep doing one or the
other action at all times. Irrespective of whether those actions are required or not, they
keep doing action. Whether it benefits them or others, they still keep doing actions. There is
nothing wrong in doing actions but if we are doing actions while getting attached to the
action and desiring for the fruit of action, then it will bind us. Such binding action leads to
more actions of similar kind. Performing an action over and over again leads to vasanas or
latent tendencies or addictions. Thereafter a person cannot remain without doing the
particular action. We find in the world as to how easy it is to get into any addiction and how
tough (often impossible) it is to get rid of any addiction.

Therefore a sadhaka, understanding the nature of the three gunas, should slowly move from
tamas to rajas to sattva. Sattva also is binding like rajas but sattva will provide us with
knowledge that knowledge if understood and implemented properly will take us beyond
the three gunas to the state of moksha.


The Lord beautifully says in the 14
th
chapter of Gita that a person who knows and
remembers that the gunas are performing activities whereas I am a mere witness to the
activities of the gunas, such a person attains moksha (and is termed as a gunaateetha).
Really speaking, as much as we much try to control the gunas it is impossible to control
them; for the entire world is filled with gunas and therefore depending on the place,
situation, environment etc. we will get affected by gunas. Any person when going to a
temple will at least become predominant in sattva, even if it is for a couple of minutes. Any
person who goes to a social service centre will automatically start working (irrespective of
whether before he was predominant in sattva or tamas). Therefore trying to control the
gunas is very tough we can just guide ourselves to the highest guna of sattva which will
lead to knowledge. Knowledge, as many think wrongly, isnt the end. Knowledge of the
scriptures is just the direct means to realization or moksha. Unless we live the knowledge of
the scriptures, we will not be realized. If we just gain knowledge for our intellect while not
living it or implementing it in our lives then we will only gain temporary happiness.

Many people in the world are very happy just dwelling in knowledge. Therefore they go
around for satsangas of all kinds this masters, that masters discourses, irrespective of
subject of gita, Upanishads, bhagavatham etc. is constantly attended. When they attend the
discourse they find themselves becoming happy. But what they fail to apprehend is that this
happiness is also temporary unless we remember the ultimate truth that Brahman alone
exists and abide in this truth at all times. Implementation of knowledge is just
remembrance of the truth that Brahman alone exists here, at all times. People often think
that knowledge itself is tough to gain and gained knowledge is tough to implement this
isnt the case. As the Lord says in Gita, knowledge is very easy to implement. What is
required is just to remember that Brahman alone exists thats it. Irrespective of where we
are, what we are doing etc. we should just remember that Brahman alone exists this is
implementation of knowledge and the direct way to moksha.

As long as we have the passion or devotion towards the truth, implementation of knowledge
will be very easy. Since majority of people arent able to develop the strong passion for
Brahman therefore they find it tough to remember that Brahman alone exists. When times
are conducive for us, we will easily be able to remember that everything is Brahman and we
will advice others about this truth as well. But when times are not conducive for us, unless
we have gained proper conviction and are properly implementing knowledge we will get
affected and will not be able to remember that everything is Brahman. Thus many people

ask tell yourself you are Brahman when you have a headache it is as if that we cannot
remember ourselves to be Brahman when we face physical or other issues.

The great master of Ramana Maharshi was able to undergo operations multiple times
without any anesthesia. If we say that Maharshi is an avatara and such activities arent
possible for us, then the great master of Prof. Balakrishnan Nair lived as a living
embodiment of knowledge. Even when he had undergone an operation he was talking about
everything being Brahman. Once when he was having diarrhea, he said to the person living
with him (as an assistant) see, this much only is the state of the body of a jeevan mukta.
If he could implement remembrance of Brahman at all times then we can also implement
the same.

The trinity
The world is controlled by the three gunas of sattva, rajas and tamas. Therefore there has
to be deities controlling the activities with respect to the world in total. Sattva predominant
activity is protection of the world; rajas is creation of the world and tamas is destruction of
the world. We shouldnt think of Ishwara as sadistic for he also destroys the world. The
world has to be destroyed in order for a new world to be created. Even as we give up all
sorrows at the end of the day in order to start the next day with the same problems but
with a fresh attitude to face and solve them, similarly the world is also destroyed and newly
created.

It is one Brahman who dons the three different roles of creator, protector and destroyer.
But from a worldly perspective and considering the three activities differently, he is called as
Brahmaa when creating, Vishnu when protecting and Siva when destroying.

Though many people dont realize it, the ishta devataas they choose depends upon their
inner tendencies or gunas. A sattva pradhaana person will choose a sattva deity which is
Vishnu or related deities. If Siva is chosen for his calmness or renunciation, then it denotes
sattva alone. But those who are more oriented in tamas or inactivity and often causing
trouble to themselves and others, they would choose Siva as the deity. The subtle truth that
our mind sticks on to what it finds as attractive (what it finds as having the qualities it
wishes itself to have) is essential to be understood by a sadhaka, for then concentration of
mind can be very easily achieved (through focus on that particular deity).


Today we are in a world where people dont even know what is their ishta devataa, let alone
choose one and get a mantra of the same from a Sadguru. Therefore such people struggle a
lot to get concentration. Even though they may try to meditate constantly, they will not
have any focus at all. Their minds will be running hither and thither. Though they may visit
temples, ashrams and other sacred places, still they will have no focus whatsoever. Their
mind will not be calm at any point of time. As much as they may try, they will not be able to
get any focus or concentration at all.

Even in worldly life many people dont have any focus at all. They just spend life and time
as it comes. They go to work, do something or the other, earn some money and then come
back home dejected. If not dejected, they arent content. Contentment is a quality that can
only be attained through knowledge and since knowledge is impossible without
concentration of the mind, therefore the starting of choosing a ishta devataa should be done
properly by sadhakas. Though the scriptures clearly talk about gunas etc. and indirectly
(and sometimes directly) tell us as to how to proceed in the spiritual path, still we are
unaware of the scriptures and dont really care about what the scriptures talk about.
Forgetting the timeless scriptures, we spend our life in futile and we will thus be going
around the cycle of birth and death over and over again.

Even as a computer game might trap us in a particular level but still will have the way out in
the level itself, similarly in the world itself we have the way out of all problems the one
solution being the scriptures. And as Vidyaranya points out in Panchadashi, if we arent able
to learn the scriptures ourselves and through intellect conviction gain moksha then we
should surrender ourselves unto Ishwara. Ishwara with any form will guide us towards the
goal of moksha if we have total surrender (total surrender means that our mind is focused
on the devataa at all times, we are steadfast on the devataa and we consider the devataa
as the ultimate goal of life). Eventually the devataa itself will take us through the spiritual
path and towards the goal of moksha. Learning the scriptures directly from the devataa
(through different ways) we will eventually attain the goal of moksha here itself.

Shadaadhaaras
Though more used among the shaakta or tantra systems (devi followers), still the concept
of shadaadhaaras provides an easy way for us to figure out if we are progressing in the
spiritual path and where to find Ishwara. Though it is the spiritual heart where Ishwara is
situated at all times, it is the head or the sahasraara where Devi or Brahman is situated

(considering the spiritual path, sahasraara is the goal). It is the thousand-petal seating
place of Devi once a person attains this goal, then moksha has been attained and there
will be only bliss at all times.

But in order to attain this sahasraara, one has to cross through six aadhaaras. Aadhaaras
are the positions in the body where the primal elements are situated. The mulaadhaara or
the private portion of the body is the abode of bhoomi tattva (or earth). Manipuraka or the
navel portion of the body is the abode of jala tattva (water). Svaadhistaana or the portion
between mulaadhaara and manipuraka is the abode of agni tattva (fire). Hridayam or the
chest portion of the body is the abode of vayu tattva (air). Visuddhi or the neck portion of
the body is the above of aakaasha tattva (space or ether). Manochakra or the portion
between the eyebrows is the abode of the mind.

Scientific analysis of scriptural teaching is not really required because the scriptures base
themselves upon direct experience (and therefore they can definitely be proved through any
analysis). But for those who dont have faith, such analysis is essential to ensure that they
dont get away from the scriptures (once they lose faith in the scriptures, they might even
stop learning the scriptures).

Whenever we face issues with breathing we find that it is at the vishuddhi chakra (neck
portion of the body). Whenever we face issues related to water or digestion, the problem is
in the manipuraka or navel portion. Since ether or space is essential for singing (where
control of breath is required), therefore vishuddhi is very important for singers (we call it
vocal cord). Often we find sadhakas concentrating between the eyebrows as that is the
portion of the mind in order to control the mind, they have to focus on the manochakra or
ajnaachakra. Wearing of bindi or similar signs on the forehead or the space between
eyebrows is for sadhakas to calm their mind (which is essential in order to progress in the
spiritual path).

In the world we are filled with the five elements and the minds of many people. Amidst all
this, we forget that which is beyond these six (five elements and the mind) that is Devi or
Brahman situated at the top of the head. A person who is able to go beyond the five senses
and the mind will be able to realize this Brahman (as ones own very nature). This alone is
the state of moksha where a person goes beyond the six aadhaaraas to the ever-present
abode of Devi or Brahman.

Many people try to control to control the kundalini shakti or the inactive snake-power lying
in mulaadhaara. But this is dangerous as a forceful awakening of this power will lead to
contrary results. Instead a sadhaka just has to focus on his own sadhanas along with
devotion and knowledge. Thereby the kundalini will automatically be awakened and it will
lead him to the goal of sahasraara the abode of bliss. Though kundalini passing through
various aadhaaras can be used as indication of ones progress in the spiritual path, still such
indications arent required for a sadhaka a sadhaka should remember that more blissful he
becomes, the lesser his sorrows become and the lesser he is worried most of the times, he
is progressing towards the goal of moksha. Maharshi thus used to say that peace (or bliss)
is the only criterion of a mahatma we can know that we are progressing only through the
bliss pervading our existence (we can fake bliss to the entire world but not to ourselves
only we can know about ourselves).

That Brahman who controls the entire world through his power of Maya and its three gunas,
donning the roles of Brahmaa (Creator), Vishnu (Protector) and Siva (Destroyer), that very
Brahman is the substratum of the entire world and present inside us in sahasraara the
abode of bliss. If we are able to go beyond the entire creation (even beyond the mind) then
we will be able to realize this blissful Self as pervading the entire world and as pure
Consciousness that pulsates inside as I-exist. I-exist. Ezhutthacchan prostrates this
Narayana who is present as Consciousness in all beings.

May we all strive to go beyond the entire world through the knowledge that the world
doesnt exist and one Brahman alone exists so that we will be able to get rid of all sorrows
and we will be able to ever rejoice in bliss here and now itself.


Praadeshikam - II

Kanda Shashti Kavacham - 8
Aarumugamum animudiyaarum
Neeridu netriyum neenda puruvamum
Panniru kannum pavazha chevvaayum
Nanneri netriyil navamani chuttiyum
Eeraaru seviyil ilagu kundalamum
Translation:
O Lord, Please come with Thy six faces along with Six crowns
with sacred ash on the forehead and long eye brows
with twelve eyes and coral like mouth
with decorations of nine gems on your forehead
with pretty ear rings shining in your twelve ears
Until the line we saw in the previous article, the poet praised the Lord variously and praising
thus calling the Lord to come and protect. In the next few lines of the text, the poet
describes the form of the Lord. Having constant focus on the Lord is one of the most
important thing to do and scriptures point out various ways to get such a focus. One of the
ways of gaining focus is by concentrating on the form of the Lord.

In this poetic work, the poet is seeking protection from the Lord from all obstacles and we
will see in the end the poet mentioning Lord as the Goal and the way. Happiness is the
fundamental desire of everyone and scriptures point out that realizing the fact that there is
only Lord and there is nothing else apart from Lord alone would give permanent happiness,
which is also termed Moksha. Keeping in mind the goal of Moksha, the spiritual seeker
would tread the spiritual path. There would be many obstacles in the path that mind stall
the seeker in the path or drag him away or stop from progressing, and in order to deal with
these unknown opposing forces there is no one else to take refuge than the feet of the Lord
of the world. And thus, we can understand in order to reach the goal of Lord we have to
seek Lord to help us go towards Him.

Scriptures point out that everything is pervaded by the Lord, but a seeker who starts in the
spiritual path may not have that experience. The seeker would experience that the world
has so many things, some are pleasant, some are unpleasant, some are likable and some or
not and so on. Lord Krishna at the beginning of chapter 12 of Bhagavad Gita says that those

who surrenders unto the Lord with constant remembrance of the Lord and knowing that
Lord alone is the Ultimate Goal are the best devotees. So, whenever there is thought of the
Lord the seeker will be able to experience Anandam and when the thought goes into the
world then he will not experience the same Anandam. If the time spent is more with the
thought of the world, then there will be more possibility of being sorrow than anandam. On
the other hand, if time spent with the remembrance of Lord is more, then experience of
Anandam would extend and even on other times when Lord is not remembered the
Anandam would extend. So, from this we can understand that diversion of thought to the
world is the obstacle for Anandam and in order to remove this obstacle the only way is to
keep the Lord in our mind as much as possible.

There could be a doubt that if we have to keep Lord in our mind all the time, how we can
perform our day to day work. Keeping the Lord in our mind all the time means keeping Lord
as the center of everything. It would mean performing sacred actions that primarily involve
remembrance of Lord or performing any other action as an offering to the Lord. In this way,
we would be able to keep the Lord most of the time.

When we habituate our mind to think in a specific way the mind would then follow the habit.
So, in order to create a habit of thinking about Lord, we have to perform actions that would
primarily involve the thought of Lord. Actions like pooja, japa, dhyana, study of scriptures
primarily involve the thought of Lord. When we perform more and more of these actions
with the effort of focusing the mind on the Lord, the mind forms the habit of thinking about
the Lord. Roopa dhyaanam or meditating on the form of the Lord is one way of gaining
focus. Here we can see the poet detailing the form of the Lord, speaking about the beauty
of the Lord.

Mind naturally retains anything that it find attractive. When we see a natural scenery of a
snow covered mountain or something beautiful, we would feel pleasantness and such a sight
would stay in our mind. Lord Muruga is known for his beauty and attractive form. When we
meditate of such a beautiful form again and again, the form would stay imprinted in our
mind for long time. When Swami Chinmayananda was young he used to meditate on the
form of Lord Siva in the pooja room. The form of the Lord got imprinted in such a detail that
whenever he had to close his eyes, he was able to remember the form of Lord Siva with
every detail as it was in the picture in the pooja room. When we get such a focus on the
Lord, that remembrance of Lord would act as the shock absorber coming for our rescue at

the right time. This may not change the situation, but such a focus will ensure we dont
break down in those situations.

When we read these lines we can also picture the Lord in our mind with 6 faces and
beautiful crown on the head that has lot of gems. Each face has beautiful broad forehead
that is covered with sacred ash and has beautiful long eyebrows. A smiling face will be a
very attractive face and the unconditional Anandam would make everyone who sees such a
form also to feel that happiness. Lord has a 6 pairs of beautiful eyes and a beautiful mouth
that looks like coral. The Lord has ear rings in all his twelve ears. Thus, here we can see the
poet mentioning every detail to describe the beautiful face of the Lord. We will see more
description of the form in the next article.


Yoga Samkshepa

Yoga
Among the list of terms that have multiple meanings and therefore are misunderstood, Yoga
also is one. This term of Yoga is very vast and hence a proper understanding of the same is
essential.

Any term when we have to learn it properly should be learnt from the perspective of the
scriptures (or through the scriptures alone). This is because scriptures are the ultimate
authority for anything and everything in the world as they are without any authorship and
are revealed to various rishis during times of intense contemplation. Moreover scriptures are
the only source of Brahman and hence as well they are authoritative (that which is able to
talk about the non-dual reality of Brahman which cannot be spoken about through any other
means is obviously authoritative).

Though we cannot find the term of Yoga much in the Upanishads we find the lord using this
word again and again in the Bhagavad Gita. But before we analyze the Vedantic meaning of
the term of Yoga, let us understand the direct meaning of the term.

Yoga word is derived from the verb of yuj which means to join. Hence Yoga is union. Union
of what? Union of jeevatma with paramatma or individual Self with the supreme Self. This
meaning is only from the perspective of Vedanta. Patanjali defines yoga as the state without
any thoughts (yogah citta vritti nirodah). It is the state where all the different types of
thoughts cease to exist and only the Seer or Thinker exists (just without any thoughts). This
is also defined as the state of kaivalya or nirvana (absolute state).

Patanjalis perspective of Yoga (and entire scriptures) is today called as Yoga Darshana as
explained in his Yoga Sutras. That this darshana is contrary to Vedanta can be easily known
in that the state of moksha is wherein the individual abides as unaffected Self amidst the
entire world. Though this appears the same as Vedanta it isnt the same because Vedanta
says that the Self is unaffected because it is the very substratum or basis of the entire
world; this is unlike the Yoga darshana where the entire world of purushas (individual
selves) and prakriti (insentient matter) are real even after the individual attains the state of
kaivalya. That the world isnt real is clearly shown in Vedanta (through statements like
anityam asukham lokam, neha nanaasti kinchana, brahmaivedam vishwam). Moreover the

scriptures say that one who knows Brahman merely becomes Brahman if there are many
individual selves, then how do each of them exist after realization as all of them should be
Brahman. Also that knowledge of the scriptures alone lead to realization isnt accepted in
Yoga darshana though scriptures are accepted as one of the three valid means of knowledge
(other two being perception and inference). We dont have to analyze any further but we
can conclude that Yoga darshana is not in sync with the scriptures and therefore cannot be
accepted as a valid means to moksha (though the sadhanas prescribed in yoga darshana
are accepted by many vedantins for they set the stage for the mind to get eligibility for
knowledge to develop and be implemented).

Vedantic Yoga equanimity of mind
Krishna beautifully defines yoga as samatvam (samatvam yoga ucyate). Yoga thus is vision
of oneness or equanimity of mind. This means seeing the entire world as filled in and out
with one Ishwara or Brahman or Self is true yoga. Such Yoga alone will lead to calming of
the mind and its thoughts. When everything is seen as one, where are there any thoughts
of attachment or aversion? The thoughts of the mind can be divided into three likes,
dislikes and indifference. Indifferent thoughts cannot exist for a long period of time as we
always have to take a stand with respect to everything. This indifference isnt the same as
moksha because in this we just dont want to take any side whereas in moksha we cannot
take any side (as we see everything as one alone therefore there is no scope for taking
any side). Likes and dislikes are therefore the two main types of thoughts that come into
the mind.

As long as the world is seen as different objects and people put together, we will develop
likes and dislikes to one or the other thing. Yes we may not care about the president of
Canada as we dont know him but eventually we will develop like or dislike towards him,
when we come to interact with him or come to know him. Indifference being short-lived isnt
a way to moksha (and will not lead to eternal bliss). These likes and dislikes when
strengthened get converted into attachments and aversions. And as the Lord points out in
Gita, attachments will lead to aversions which lead to delusion which in turn leads to loss of
memory which in turn leads to destruction of intellect and therefore destruction of the
person or individual itself happens. The only thing that differentiates ourselves from
animals, birds and other species is the sixth sense of intellect. This intellect can be used to
determine right from wrong this helps us to decide our actions (and our desires as well).
As a result of our intellect, we become intelligent. Unlike a cat which can just meow, we are

able to do different things depending on our mind. Who controls the mind as to what to do
and what not to do? The intellect controls the mind but a true intellect is endowed with
the discrimination between real and unreal. That which is constantly changing will
eventually die and therefore is unreal (as unreal is that which never exists and therefore if
appearing to exist will cease to exist after a while). Real is that which never changes. Thus a
true intellect will determine that the entire world is unreal and the substratum of the world
alone is real. This substratum is Brahman of the nature of Existence, Consciousness and
Bliss. If this entire world is an illusion in the substratum of Brahman, then the entire world
is Brahman alone. If the entire world is one Brahman, then there is no duality or difference
in the world. Thus true knowledge makes a person see everything as one Brahman this
vision will make a person not get into likes and dislikes (for likes and dislikes are only
present when duality or differences are viewed in the world).

If the entire world is one Brahman, then who am I?
The scriptures say that I am of the nature of Brahman of the nature of Existence,
Consciousness and Bliss. Thus the entire world abides in me and I pervade the entire world
as its essence. Thus viewing everything as ones own Self of Brahman a person will not get
into likes and dislikes.

That mind which is devoid of likes and dislikes is in equanimity. This means that irrespective
of whatever goes through the mind, it remains unaffected. When liked entities pass through
the mind, it will remain unaffected (not getting excited or pleased). When disliked entities
pass through the mind, it will remain unaffected (not getting averted or angry).

How can entities pass through the mind when it is in equanimity?
The entire world when perceived is an image created in the mind. The mind is a camera or a
mirror through which the world which is perceived passes through. While passing through a
normal mind, it taints it with its own preferences (of likes and dislikes). Therefore a normal
mind sees everything as different and tags them appropriately some being liked and
others being hated. A normal mind has no knowledge and therefore thinks of itself, the
individual, as different from the entire world (and of certain characteristics). But a mind in
equanimity knows everything to be Brahman and therefore when the entire world passes
through it (when the world is perceived), it will be converted to Brahman. Though externally
such a person, in yoga, will see objects like normal people do still internally it is seen as
Brahman. Therefore such a person is unaffected irrespective of whatever happens. We can

see this state of Yoga in the Lord himself who saw his enemies and friends in the same way
Kauravas and Pandavas were the same for the Lord; the only difference being that
Pandavas were devoted to the Lord and therefore the Lord protected them whereas the
Kauravas hated the Lord and this hating got back to them as bad results. The Lord appears
to devotees the way they think about him. If we hated the Lord, then that hating will come
back to us. The Lord is like a mirror if we shout at the mirror, the mirror will be shouting
back at us (not the mirror but our shouting itself is thrown back at us). If we smile at the
mirror, then the smile will be returned to us. A yogi just appears in front of the mirror and
surrenders unto it therefore there is no impression or return from the mirror; the state
where there is no impression in the mind is the blissful state of moksha beyond both
happiness and sorrow. A true yogi thus is unaffected and blissful at all times. Though he
might perceive the entire world like we perceive it, still it doesnt create any taint in him and
therefore he is unaffected and blissful alone. This doesnt mean that a yogi doesnt perform
actions in the world. He performs activities in the world like any other normal person but a
normal person gets affected by the action and the results of the action; whereas a yogi is
ever unaffected and blissful (knowing that one Brahman or Lord alone exists here).

Lets now summarize a few points about yoga and yogis that we find in the Gita:

1. Yoga is equanimity of mind
As we have seen yoga is the state of mind which sees only non-duality and therefore
doesnt differentiate between anything at all. Such a mind doesnt get into likes and dislikes
and therefore is devoid of happiness and sorrow, but ever rejoices in bliss.

2. Yoga is jnaana
Equanimity of mind is only possible when we see the entire world as one Brahman. This
vision of the entire world as Brahman is knowledge how can we view the world as
Brahman? Because the entire world of names and forms is an illusion in its cause-
substratum of Brahman. Thus yoga, as found is Gita, is knowledge alone and not different
from it.

3. Yoga is moksha
Jnaana or knowledge is itself the means and the goal of moksha. Since Yoga is knowledge,
therefore yoga is also moksha. Therefore all those seeking moksha should strive to practice
and implement yoga in their lives.

4. Yogi sees everything as his own Self
There are people in the world who think they are realized as they are learned, know they
are Brahman and are ever unaffected or blissful. But when it comes to the entire world,
they find it different from themselves. Thus they walk around the world as if they are
realized and they have to change the entire world. Such self-proclaimed realized-masters
try to advise and guide people both in the world and in the spiritual path. Needless to say
such masters themselves are slaves to their likes-dislikes; therefore those who seek refuge
in such masters also will be lead to strong likes-dislikes. Thinking that these masters will
lead to moksha, the followers will be taken to more severe darkness than they were before.
The darkness where one doesnt think that one is in light is better than that in which one
thinks one is in light the wrong masters and followers, though are not realized, will think
they are realized and therefore there is no gati for them whatsoever.

A true yogi or a realized master sees everything as his own Self. Thus instead of just seeing
himself as Brahman, he sees the entire world also as Brahman. It is this vision that is the
true vision because Brahman or Self is all-pervasive and the essence of the entire world.
One who doesnt see Brahman or oneself as pervading the entire world doesnt really see or
know Brahman or Self.

5. Yogi is always unaffected and blissful
The Lord says that a yogi is one who doesnt get dejected when the biggest of sorrows befall
him, from the worldly perspective. A yogi knows that the entire world is an illusion or a
drama or a dream in the substratum of Brahman as his own Self. Therefore where is there
any sorrow at all? The sorrows that one faces in the world are like sorrows faced by an actor
in a movie or by a dreamer in the dream world. Though these sorrows appear to be very
real, they are unreal alone. As a result of this knowledge that the entire world is an illusion
and Brahman alone exists, the yogi remains unaffected at all times. This unaffected state is
the blissful state of moksha.

As mentioned earlier, the Lord is the perfect yogi. Even when the Lord saved his kith and
kin from Jarasandha, he was unaffected. When the gravest of sorrows befell the Lord and
his people (at the time of destruction of yadu vamsa), the Lord was unaffected and blissful
alone.


Though theoretically appearing to be simple, it isnt that simple to remain unaffected when
sorrows befall us. At times when our life is smooth, we will be able to easily remember
Brahman and remain unaffected. But when face sorrows ourselves, we will not be able to
remember Brahman. To overcome this, we should slowly try to remember Brahman at all
times. Great masters like Prof. Balakrishnan Nair show that we can remain unaffected at all
times when his wife was on her deathbed and he was in the hospital, he was telling others
with a smiling face everything is Brahman alone. Though it isnt easily possible to remain
unaffected at all times, it isnt impossible as well if masters like Prof. Balakrishnan Nair
could do it then we can also do it.

6. Yoga is achieved through practice and dispassion
Implementation of yoga or equanimity of mind requires control of the mind. Though the
mind is very tough indeed to control, still it can be controlled through the twin-sadhana of
practice and dispassion. Practice is trying to constantly remember the truth that Brahman
alone exists. Whenever the mind forgets this truth and gets into likes-dislikes, one should
remind the mind and pull it back unto the truth. Gradually through practice, a person will be
able to ever abide in the Self or Brahman.

Anything requires passion in order to implement it. Passion towards Brahman is only
possible when there is dispassion towards the world. Dispassion towards the world is
through the knowledge of the world being temporary and sorrowful. Even as when we know
that a car doesnt have brakes will lead to our destruction and therefore we will not drive
the car, similarly knowledge of the world being temporary and sorrowful will make us
develop dispassion towards the world. As a result of this, our focus will shift from the world
to its underlying cause of blissful Brahman. Without passion towards Brahman or yoga we
will not be able to practice implementation of the same. Though once or twice we can be
forced by others, even if we dont have any passion, eventually we will stop implementing
yoga if we dont have any passion in it. Therefore sadhakas striving to be yogis should
slowly develop strong passion towards Brahman by gaining more and more knowledge of
the scriptures.

7. Yogi, ever in the present moment
This is a definition that has attracted the attention of many people, who misinterpret it.
People using this statement that one should live in the present moment, try to lead their life
the way they want to just drinking alcohol and enjoying life is considered as the meaning

of living in the present moment; the past and the future are totally forgotten. This is a wron
interpretation of the statement found in Gita.

We have to constantly learn from our past and plan for the future but more importantly we
shouldnt brood over the past or worry about the future. This is possible only if we have
knowledge that everything is one Brahman. Then what about this world and our role in it?
This world is a big drama and we have a role in it. We have to perform our role to
perfection, the way it requires to be performed. But while performing the role, we should
always remember that it is just a drama and Brahman alone exists. Else we will get so much
identified with the role that reality that everything is Brahman will vanish. When we perform
our role to perfection while remembering that Brahman alone really exists, then we will truly
be living in the present moment. Though we learn from the past and plan for the future, still
we are unaffected this moment itself. True living in the present will lead to bliss at all
times. False living in the present, like enjoying however we can, will lead to temporary
happiness that will definitely pave way to sorrow later and when such people experience
sorrow later, they will be very depressed and dejected with life. True yogis, since they
always live in the present, are ever blissful irrespective of external conditions.

The Lord while explaining yoga beautifully in the sixth chapter culminates the chapter by
saying that a yogi is greater than people who perform actions or yajnas or merely gain
knowledge; and therefore the Lord asks Arjuna to become a true yogi.

May we all strive to become a true yogi who through remembrance of the truth that one
Brahman of the nature of our Self alone exists pervading the entire world of names and
forms so that we will ever live in the present and will be ever rejoicing in bliss.


Acharyasmrithi

Ramana Maharshi
Very rarely do we find a great mahatma taking advent on earth. Such a mahatma by his
very presence itself inspires people into spirituality and through mere glance itself sends
across the light of the Self. Though there have been many acharyas and mahatmas in the
past, none are very peculiar like the great Ramana Maharshi. The very life of Maharshi itself
is very peculiar and rarely can we find any such mahatma on earth. Though each and every
mahatma is different from another mahatma, still this mahatmas very life is filled with
peculiar incidents that he stands out among all mahatmas.

Personally have been visiting the ashram (or the abode) of this great master very frequently
(years ago and even now). The impact that his master creates in the mind through his mere
thinking itself speaks great about the mahatma.

Early life
The early life of maharshi isnt very well known though there are bits and pieces that we
hear from himself and others. One is that he would always be sound asleep most of this
time it is in deep sleep that we become one with the Self, as we get rid of all duality
(completely). That this deep sleep had a great impact on this master itself was an initial
sign of this masters inherent greatness.

Life-turning experience
Though realization isnt an experience still compared to our current temporary or limited
existence, realization is a moment from which we start seeing everything as Ishwara; from
which we abide as our own blissful Self; from which we are ever the mere witness of the
entire world; thereafter irrespective of whatever happened in the world, we wouldnt be
affected at all.

Maharshi at his late teens when he suddenly felt that he was dying. Instead of feeling
scared (and fear) he decided to face and embrace death. Thereby he lied down resting all
his sense organs and all activities. But he found that he didnt die he found that there is
something which is beyond the entire world, sense organs and activities this something
which pulsated as I-exist, I-exist never died, it was eternal. That very moment maharshi
realized this ever-present blissful I. From then he decided to abide as this I irrespective of

whatever happened. Maharshi himself says that after this incident, this I never vanished.
Even as the sruthi is always there behind the music that is sung or played, similarly this I
ever remained irrespective of external activities. That Maharshi abided as this I or Self or
Brahman is known from his life itself he was ever a witness of everything; the true yogi
who remained a witness and never got affected or attached to anything at all.

Though it is almost impossible to discuss the life of this great master in a short article, still
we will discuss a few aspects of this masters life.

Maharshi the Yogi
Krishna says in Gita that a yogi is one who maintains equanimity at all times; he is one
whose mind doesnt deviate from Brahman; he is one who is ever living in the present
moment; he is one who sees the Self in all and all in the Self. Such a Yogi alone ever
rejoices in bliss.

There is no craving for a yogi for he is ever content and blissful. All cravings are in order to
achieve the ever-content and blissful state, which is already present for a Yogi and therefore
he doesnt desire anything whatsoever.

A yogi, just because he is ever blissful, doesnt violate the spiritual path. Not only for
himself but for the entire world as well, he does spiritual sadhana and leads a life that
serves a model for all spiritual sadhakas. Maharshi thus performed intense tapas when he
arrived at Tiruvannamalai. And even after Ramana Ashram was started, still he would follow
his routine to the core (discipline was always followed and never violated by this true yogi).

Maharshi the bhakta
Generally people think that yoga, bhakti, jnaana, karma etc. are different from one another
and therefore a person established in one will not be able to follow the other. That this is
wrong is found in this great master of Maharshi.

Since Maharshi is known for his direct answer to spiritual questions and as a jnaani or a yogi
more than a bhakta, therefore once a person asked Sadguru Mata Amritanandamayi Devi
(AMMA) as to why Ramana Maharshi preached the path of jnaana. To this amma replied
that maharshi talks about sadhana of japa, dhyaana etc. before getting into jnaana (as we

find in Upadesa Saram). Moreover a person who left his house for a mountain and
considered the mountain as Siva or Ishwara himself couldnt be any different than a bhakta.

After maharshi had the realization experience (or realization dawned on the maharshi), he
felt a strong urge to go to Tiruvannamalai and see Siva. Thereby he left a note to his
mother (and brother) and started towards Tiruvannamalai. Undergoing difficulties but
overcoming all of them, he reached Tiruvannamalai. There he shed his entire dresses and
even the sacred thread. Upon request from the pujari of the temple, he wore just a loin
cloth. Thereafter he lived in the mountainous area alone. Never did he come out of
Tiruvannamalai, for it was the abode of Siva as the mountain and he couldnt be separated
from Siva.

Who else can be a bhakta than this great master of Maharshi who considered a mountain as
Ishwara and never was separated from the mountain? Unlike false-devotees who just
considered an idol as Ishwara when they see it and later forget it, this great master seeing
the mountain as Ishwara, saw the entire world as Ishwara and therefore treated everybody
as Ishwara.

Maharshi the jnaani
A jnaani alone is able to abide in knowledge that I am Brahman at all times while imparting
teachings to everybody who approaches him in the different ways of sight, touch and words.
Krishna says in Gita that one who sees the entire world as Ishwara is a true jnaani and he
ever abides as Ishwara (or Self). Every word uttered from such a jnaanis mouth will be
beneficial for the entire world and will guide them to the goal of moksha (directly or
indirectly). Just a look at the direct knowledge imparted by Maharshi to many sadhakas
itself shows his state of jnaana.

Jnaana wherein nothing but Brahman alone is remembered is the highest state and this
Brahman isnt something different from oneself but it is ones very nature of Consciousness.
At all times Maharshi abided as Brahman. When approached by Mahatma Gandhis followers
for his blessings on the freedom movement, Maharshi was asked as to why he isnt helping
the suffering people in the world. Maharshi replied that who is suffering? His reply was that
he doesnt see anybody suffering and therefore couldnt do any help whatsoever. A jnaani
ever remembers that Brahman alone exists here and therefore there is no notion of I am
doing action and there is no need of saving the entire world. People today in the name of

spirituality run hither and thither to help out people if their help isnt accepted then they
become dejected and if their help is accepted they become very happy; such self-
proclaimed spiritual people approach other true sadhakas and attack them as to why they
arent helping the entire world. Such self-proclaimed spiritual people should look at the
words of the scriptures as well as that of great masters for there is no world to help here.
If we realize our very nature of Brahman then that is the greatest help we can do (to
ourselves and the entire world). As Maharshi always used to say, the very presence of a
realized master is beneficial to the entire world.

Maharshi the compassionate
True compassion arises out of knowledge alone it is when we realize our very nature of
Brahman and see the entire world of names and forms as essentially Brahman that we will
be able to show compassion towards the entire world. What we generally show is passion as
it is directed to few people alone (those whom we like). When passion is shown towards the
entire world it becomes compassion. Compassion automatically flows from a realized master
as he is the very abode of compassion. Compassion, unlike passion, doesnt differentiate
between people except that it only flows to those who are deserving.

Maharshi who used to remain mostly in mounam or silence in Tiruvannamalai would answer
questions of ardent sadhakas in depth. At the same time, undeserving people would get no
reply whatsoever from Maharshi (he would just be silent). When a person who just wanted
to test Maharshi asked as to what is bhakti, there was no response at all from Maharshi. At
other times when normal people would ask Maharshi would say that try to find out who
wants bhakti try to find out who am I, that will alone lead to moksha. But when saints of
Ramakrishna Mission approach Maharshi asking about bhakti and Ishwara, Maharshi
explains in depth as to what is bhakti and how to attain bhakti on Ishwara.

It was well known that many animals also were given shelter in the Ramana Ashram and
their bodies were buried because as Maharshi saw them, they were all great souls. It is
almost impossible for a normal person to accept even other beings as existing, let alone
accept them as great souls and considering them in par with oneself. Thus we can see
compassion overflowing constantly from this great master of Ramana Maharshi.


Maharshi the atyaashrami (beyond all ashramas)
The world is split into the four ashramas of brahmacharya, grihastha, vaanaprastha and
sanyaasa. A young boy before his mind gets diverted into the world and accumulates
vasanas goes to a gurukula and learns the scriptures from a Guru. Though the young boy
might not yet become a realized master, still he has intellectual knowledge before getting
into the world and therefore the world cannot cause any harm to him. After gaining
knowledge, the boy gets into grihastha ashrama marrying a partner and continuing the
tradition of life. Once he grows of age and his children are able to take care of themselves,
he takes up vaanaprastha where he goes to the forest and spends time in meditation or
contemplation of Ishwara. Finally he renounces everything and focuses his life for Ishwara
and the world (instead of living for himself).

After getting out of brahmacharya ashrama, a person has two options if desires are there,
then the person should take up the grihastha ashrama and eventually get to sanyaasa; if
desires are not there, then the person can take up direct sanyaasa.

Many people argue as to why sanyaasa should be taken up at a young age but though they
themselves are old, they will not take up sanyaasa. Sanyaasa, definitely, is not for
everybody but at least we shouldnt discourage those who take it up. Depending on ones
tendencies we should choose the path that is well suited for us to achieve the goal of
moksha in this very birth itself.

There are few people who are beyond all ashrama rules and therefore no rules bind them.
Shuka was a person mentioned in the puranas who was such a person they are called
atyaashramis (who are beyond all ashramas).

Maharshi when once questioned by authorities when there was a case regarding ownership
of Ramana Ashram said that he was atyaashrami. This wasnt mere words of Maharshi as he
himself showed he was questioned as to what he would do if an undesirable person came
into the ashram, Maharshi replied that he would ask the person to go away; to the question
that if the person didnt still go away what he would do, Maharshi replied that then he would
go away from the place. Such was the state of renunciation or detachment in Ramana
Maharshi that he considered nothing as his own.


Maharshi - acharya
Acharya is one who preaches the scriptures, sets rules of conduct for living (and progressing
towards moksha) and himself implements or lives these rules. Maharshi perfectly fits this
description. Maharshis words are resonances of the scriptures and a sadhaka who reads
through the words of Maharshi (as found in the book of Talks with Ramana Maharshi) will
find each and every sentence an explanation of the scriptures. Merely going through Talks
will enforce Vedanta and make one implement Vedanta in life very easily.

There were rules or discipline set in the ashram which was followed doing Maharshis times
and are still followed as well. Other than just worldly rules, Maharshis words of vichaara
brought back the forgotten age-old way of jnaana and atma-vichaara thereby providing
sadhakas with clear perspective of the scriptures and the way to moksha (for those who
arent able to learn or understand the scriptures).

Maharshi the Vedantin
Many people wrongly consider Maharshi as propounding an entire new path when the path
propounded by Maharshi is the path prescribed in the scriptures. Thus Maharshi was a true
Vedantin with each of his words, sentences and very life itself implementation of Vedanta.
Learning of Maharshis life and his words itself will strengthen our knowledge of Vedanta.

Maharshi himself would have known that people would misunderstood and misinterpret his
words (thinking that he created a new vichaara marga) therefore he wrote the ulladu
narpadu, forty verses about truth, which was translated into Sanskrit by Kavyakanta
Ganapati Muni (and titled Saddarshanam). Maharshi also wrote the Upadesa Saram which is
a summary of instructions in simple 30 slokas. These two works are taught as part of
Vedanta course in Chinmaya Mission and many Vedantins teach these works knowing that
they are Vedantic texts alone.

We can thus say that through these two works, Maharshi gave us a simple view into the
scriptures through which we will be able to understand the scriptures better. Maharshi also
has written many other works (few are translations into local languages the works of
Sankaracharya).


Only a true master will be able to put his teachings into works which will reach many people
changing their lives and imparting them with knowledge for understanding and
implementation of Vedanta. Maharshi is one such rare great master.

As mentioned earlier it is impossible to write about Maharshi in just one article and
therefore we have to stop here. But it is our blessing that we have been provided with life,
words and works of this great master of Ramana Maharshi. The very name of Ramana
means one who is attractive and any sadhaka will find the attraction of Maharshi and the
place of Tiruvannamalai beyond any logic and irresistible. But merely appreciating or
praising Maharshi will not do we should try to understand his life and his teachings;
thereby we should try to implement them in our life so that we will be able to progress
quickly towards the goal of moksha and attaining moksha, we will be able to ever rejoice in
bliss.

May the great master of Ramana Maharshi guide us to the goal of moksha so that through
attaining moksha we will put an end to all sorrows and will ever rejoice in bliss here and
now itself.


Vedanta Pariksha

This month all questions are on the Dasha Avataras of Vishnu (the ten main incarnations of
Vishnu).

1) Which is the first incarnation of Vishnu?
a) Kurma
b) Varaha
c) Narasimha
d) Matsya
2) Which avatara was taken in order to protect bhoomi devi (and kill Hiranyaksha)?
a) Matsya
b) Kurma
c) Varaha
d) Narasimha
3) Chronologically which is the first avatara of Vishnu in which he was a human being?
a) Krishna
b) Varaha
c) Rama
d) Matsya
4) Which avatara happened in the Dwaapara Yuga?
a) Rama
b) Krishna
c) Varaha
d) Matsya
5) As a result of which avatara, Vishnu got a curse and thereby lost his wife in the
Rama avatara?
a) Krishna
b) Matsya
c) Narasimha
d) Vamana
6) Which was the avatara that lead to the meeting of three realized masters at one
time, one being the great Shukracharya?
a) Varaha
b) Rama

c) Narasimha
d) Vamana
7) In which avatara Vishnu was born as the brother of Indra?
a) Rama
b) Vamana
c) Krishna
d) Balarama
8) Who is considered as a poorna avatara in Bhagavatham?
a) Rama
b) Krishna
c) Matsya
d) Kurma
9) Which avatara is yet to take place on earth?
a) Rama
b) Kalki
c) Kurma
d) Krishna
10) Who wrote a small work of ten slokas on the dasha avataras (who also wrote the
ashtapadi)?
a) Tulasidas
b) Veda Vyaasa
c) Jayadeva
d) Valmiki

Watch out the next magazine for answers to this quiz. Email your responses to
admin@vedantatattva.org and find out how good your scores really are.


Answers to previous months quiz
1. c Kaivalya Upanishad
2. d Brihadaranyaka Upanishad
3. b Mandukya Upanishad
4. c Mandukya Upanishad
5. b Chandogya Upanishad
6. a Ananda Giri
7. c Mundaka Upanishad
8. b Isha Upanishad
9. c Aitareya Upanishad
10. c Brihadaranyaka Upanishad

Marks for quiz
Nikhila 8
Sunanda Amma 7
Aparna - 7

Congrats to all who for answering the quiz and scoring good marks. Mandukya
Upanishad by itself has only 12 slokas and hence is the shortest of all Upanishads
though it has an exhaustive commentary on it by Gaudapadacharya (which has more
than 200 slokas split into four chapters).


Anukramaanika Nirdesham

1. Editorial a general message
2. Upanishad Vivaranam verse-by-verse explanation of Upanishad (Mundaka
Upanishad)
3. Gitaamritham verse-by-verse explanation of a chapter of Gita (Bhakti Yoga, 12
th

chapter)
4. Prakarana Prakaashah illumination of a prakarana grantha (Dakshinamurthy
Ashtakam)
5. Madhuraamritham a devotional/song work explained verse-by-verse (Hanuman
Chalisa)
6. Praadeshikam detailed explanation of two regional works (Hari Naama Keerthanam
and Kanda Shashti Kavacham)
7. Yoga samskhepa a brief analysis of Yoga
8. Acharya Smrithi remembering an acharya through brief life-history and works
9. Vedanta Pariksha Q & A

1. Comments
2. Suggestions
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VedantaDarshanam Jul13

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