VedantaMadhuryam 13.2

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 28 Oct 13
http://vedantatattva.org/vedantagroup/VedantaMadhuryam Page 1 of 60

Vedanta Madhuryam

Salutations to all.

We are all living in this world but rarely do we analyze or think about the nature of the
world. Though we think we know the world and people/objects of the world, we know
nothing absolutely nothing. If it is said that scientists are able to give a proper description
or explanation about the world, then it is also not true; because scientists pose more and
more questions right than finding out answers. To each answer the scientists find, more
questions arise. Most of the answers are as a result of assumptions made by them in order
to come to a conclusion. Taking a simple example, do we know how vast is the universe? Do
we know if there is life in any other planet or solar system? Ok, these are questions which
cannot really be understood but what about things in the world itself. Can we predict
hurricanes or cyclones or tornados or any other natural calamity? Though some can be
predicted, none can be predicted to perfection or accuracy. Even when it is said that
chances of cyclone hitting a particular place are there, nobody knows whether the cyclone
will hit or not. Until the last moment of the cyclone hitting land, we cannot say as to where
it will hit. As to the speed of cyclone also there is not much that we can accurately say.

Ok these are natural phenomena that dont happen frequently but what about whether it
will rain or not in a place on a particular day? This also cannot be predicted with accuracy.
There is always a probability and it is never 1 (means with certainty nothing can be
predicted).

These are just examples about the external world; what about human beings? Can anything
at all be predicted about human beings? Definitely no. If we could then we will be able to
term people as terrorist the moment we see them. Thus the internal world (or about human
beings itself) nothing, absolutely nothing, can be predicted.

What is the difference between the external world and the internal world consisting of the
sense organs, mind etc.?
The external world is in order for the internal world to enjoy (or be happy while perceiving
the world). But we just constantly analyze the external world forgetting that there is an
internal world which has been constantly neglected. The external world analysis also leads
us nowhere as we know nothing clearly (or accurately) about it. But not knowing the

internal world leads to a lot of problems. If we take a survey of people in a particular area,
we will find that majority of people have one or the mental problems (problems with the
mind). This applies to the entire world majority of people face mental problems. These
problems cannot just be solved by beatifying the external world. Scientists and others are
trying to find out if life is there in mars but they are not able to find out what is in their own
minds let alone others minds. They cant even figure out when what emotion will creep
into their mind this is because the mind is not under our control.

When we face mental issues then we go to a psychiatrist. But what about the psychiatrist?
Is he a realized master that his mind is under his control? Definitely no. So we are going to
a person whose mind is not under his control in order to control or calm our mind. How
foolish are we really? Very much foolish.

Of course all these dont mean that we have to start changing the entire world. The world or
the way people behave in the world can never be changed but we can change ourselves.
When we change ourselves, then the perspective of the world will change. Once the
perspective changes, then the problems that are present as part of the world will also
change. Vedanta is something that is scorned by majority of people as it is something that
has to be only learnt in a cave or a forest after taking up sanyaasa and at a very old age.
This is a wrong notion. Vedanta doesnt change anything in the external world. Vedanta only
changes our perspective of the external world. Great masters of the past have been those
who have written works on astronomy among many other sciences. These masters were
realized masters (Vedantins) yet they didnt ignore or reject the world. Instead they lived in
the world like any of us do; but their perspective about the world was different and as a
result they were able to live blissfully amidst all the problems of the world while we
constantly suffer in sorrow.

How can sorrow be converted into bliss as a result of a change in perspective?
Vedanta says that there are two perspectives one is that of ignorance and other is that of
knowledge. Ignorance perspective leads to sorrow whereas perspective of knowledge leads
to eternal bliss.

When we are ignorant about the world and its nature, then we have ignorance perspective
and therefore we will experience sorrow. But when we have knowledge about the world,
then we have knowledge perspective and therefore we will rejoice in bliss.

So what is the nature of the world?
The world is beautifully described by the Lord in Gita as temporary and sorrowful. That the
world is temporary is known to us through direct experience. The only changeless thing
about the world is its change. It is constantly changing. The objects and people of the world
are constantly changing each and every minute. That which changes is subject to birth and
death. That which takes birth and dies isnt eternal and therefore is just an illusion. Such an
entity which will eventually cease to exist cannot give us eternal bliss instead it will only
lead to sorrow when it ceases to exist. Since the entire world is temporary (or constantly
changing) therefore it will only lead to sorrow at all times. Even if we try to get happiness
out of the world, we will not be able to get ever-lasting happiness. The happiness that we
get from the world is so short-lived that it is seed of sorrow alone (and will lead to sorrow
alone). Knowledge about the world is knowing that it is temporary and sorrowful.

So what should we do about this knowledge?
We have to live it in our day-to-day lives.

How do live in knowledge?
Knowledge has to be just remembered in the mind in order for us to live in it. This means
that at all times we should remember that the world is temporary and sorrowful. This
knowledge of the world will then take us to its changeless blissful substratum of Brahman.

Any changing entity is just an illusion in its changeless substratum. Without a changeless
substratum there cannot be any change happening. A variable cannot exist without a
constant. Similarly the entire changing world cannot exist without a changeless substratum.
This substratum is termed in the scriptures as Brahman (that which is huge and appears as
the entire world). It is eternal and therefore exists at all times; for it to exist at all times,
the light of Consciousness (which illumines everything) has to be its very nature. That which
is eternal is also infinite and therefore blissful in nature. Thus Brahman is of the nature of
Existence, Consciousness and Bliss.

Brahman is that from which the world has come, in which the world exists and unto which
the world merges at the time of its destruction. Even as various ornaments of gold are
names and forms in gold, similarly the entire world of names and forms is just an illusion in
Brahman. Even as the entire dream comes from the dreamer, exists in the dreamer and
merges unto the dreamer at the time of its destruction similar is the case with the waking

world as well. This means that the entire world is just an illusion and is Brahman alone
essentially (at all times).

Knowledge is knowing the world to be temporary-sorrowful and Brahman alone to be real
and existing at all times. Having this knowledge in the mind is the right perspective that will
directly lead to eternal bliss. Not having this knowledge is the wrong perspective of
ignorance which will in turn take us from one birth to another (while experiencing only
sorrow at all times).

Ok how do I get bliss from this knowledge as it has nothing to do with me?
The Consciousness that pulsates inside each one of us as I-exist, I-exist is Brahman alone.
Therefore knowledge of Brahman is knowledge of our very nature. This nature of blissful
Consciousness has been forgotten and this is the cause of all sorrows. When we realize our
very nature of blissful Brahman that very moment sorrows vanish and we will rejoice in
bliss. This is easier said than done as we can remember in the mind for a while after which
we will forget and again experience sorrow from the world. Therefore Vedanta says that
knowledge has three steps of sravana, manana and nidhidhyasana. Sravana is listening to
the scriptures with focus on Brahman. Manana is constantly reflecting about Brahman (or
knowledge) in our mind through logic approved by the scriptures. Nidhidhyasana is
contemplating at all times that I am Brahman alone (that Brahman which alone exists
here).

Until one is able to abide naturally in blissful Brahman, sravana-manana-nidhidhyasana has
to be constantly practiced. Through living these in our lives, we will eventually (in due
course of time) be able to ever rejoice in bliss.

But in order for us to gain knowledge, implement it in our lives and ever rejoice in bliss, we
have to learn Vedanta. Vedanta or the knowledge found in the scriptures is the only source
of Brahman. Whatever has been mentioned above is from Vedanta alone (those are direct
words or concepts of Vedanta). Though we may learn about Brahman in English or in simple
terms, still Vedanta is essential to be learnt. At some point or the other we will be forced to
learn Vedanta and if we learn Vedanta then we will be able to attain the goal of eternal bliss
very quickly itself.


Contrary to what people think, Vedanta (as explained above) is very simple to learn and as
the Lord says in Gita it is very simple or easy to implement in our day-to-day lives. What is
required is the desire for eternal bliss which is only possible through Vedanta. Therefore
with this desire we will start learning and implementing Vedanta slowly in our day-to-day
lives.

But we cannot learn that which we arent attached to or attracted to. Therefore it is
important to develop love or attraction to Vedanta. This is only possible when we find out
the beauty or sweetness of Vedanta. It is a personal conviction that once a person tastes
the beauty or sweetness of Vedanta he will not be able to stay away from Vedanta. And
each moment we learn and implement Vedanta (through remembering knowledge) we will
rejoice in bliss. Since bliss is the ultimate goal of life therefore we will be able to learn
Vedanta more and more once we start on it.

To start learning Vedanta we have to taste its beauty. The purpose of this magazine is to
bring out the sweetness or beauty of Vedanta. Beauty is present in everything but it is
brought out when we explore it in depth. We love a person not on first sight (first sight love
is peripheral or physical love which will vanish after a period of time) but after coming to
know the person in depth (through interactions). Similarly we will develop love towards
Vedanta when we learn it in depth. This magazine serves to bring out the nuances of
Vedanta so that we will develop love towards it, learn it and implement it in our lives,
thereby making ourselves very soon achieve the ultimate goal of life as rejoicing in bliss (or
moksha).

May we all strive to find the beauty or sweetness of Vedanta so that through learning and
implementation of Vedanta we will be able to put an end to all sorrows and will be able to
ever rejoice in bliss here and now itself.

AUM NAMAH SHIVAYA
Oct 28
th


Anukramaanika

Vedanta Madhuryam .................................................................................................................................... 1
Vairagya Siddhi .............................................................................................................................................. 7
Upanishad Vicharah .................................................................................................................................... 27
Upaadhi Dhyotanam ................................................................................................................................... 41
Panchasutram ............................................................................................................................................. 48
Vedanta Mata Sankshepah ......................................................................................................................... 52
Vairagya Nirupanam ................................................................................................................................... 57
Anukramaanika Nirdesham ........................................................................................................................ 60


Vairagya Siddhi

The ultimate goal of life
Though we all are different people from different walks of life and different in many other
perspectives as well, still we all seek just one ultimate goal of life. Though we wrongly think
that we all have our own goals of life, we all are constantly seeking this one goal of life
alone. It is termed in Vedanta and the scriptures as moksha or liberation but it is
characterized by complete cessation of sorrow and ever rejoicing in bliss.

If we try to find out the goal of life of anybody we will conclude that it is moksha alone. For
example a boy wants to learn well. Why? Because he wants to get good marks. Why he
wants good marks? Because he wants to get a good job. Why he wants a good job? So that
he will settle in life. Why does he want to settle in life? So that he will lead a happy and
peaceful life. Thus though the goal for a boy appears to be learning well, it is a happy and
peaceful life that is being sought out unknowingly. If we analyze the goal of any person in
the world we will come to this same goal alone. Happiness, bliss, peace, contentment,
satisfaction etc. are synonyms of this ultimate goal of life of moksha.

If it is moksha that we all are seeking, then why dont we achieve it?
Achieving something requires focus on that something. For example we will get a job only if
we are looking for a job (rarely will there be a scenario where a person gets a job without
even searching for it). Similarly we will get moksha only if we seek it knowingly. Though
everybody is seeking moksha alone, very few alone are knowingly seeking it. Others are
unknowingly seeking moksha this means that though they are seeking moksha, they are
still running behind the external world and pleasures of the world (thinking that it will lead
to moksha).

In todays very busy world there isnt time for family members to interact with each other;
so what to talk about the goal of moksha through various sadhanas or spiritual practices?
Each minute and even second lost is many things lost including money and as people say
time lost can never be retrieved. Therefore majority of people dont find time even to
analyze their own lives to figure out that what they are seeking is the ultimate goal of
moksha alone. Not knowing, we run hither and thither in search of happiness. Since the
world is composed of infinite objects and people, therefore we can shift from one to another
in the hope that the new one will lead to happiness. This shifting and searching thereby

goes on and on without any end (from birth to birth). It is for this reason that the cycle of
birth and death is compared to an ocean (ocean of samsaara or transmigration) as we
cannot find its end at all it goes on without any end like the ocean without shores.

And if the searching in the world leads to happiness then it would be justified but happiness
that we get from the world is temporary, short-lived and therefore seed of sorrow alone.
Therefore running behind the entire world is not worthy doing for any wise person.

Then what needs to be done in order to progress towards the ultimate goal of life of
moksha?
The first step towards moksha is realizing that moksha is the ultimate goal of life. Until we
are convinced that the goal of moksha is what is being constantly sought out we will not be
able to progress at all towards moksha. Majority of people who think they are following the
spiritual path and who even join ashrams dont have the conviction that what they are
seeking is moksha. As a result though they follow all spiritual practices and are the disciples
of a spiritual master, still they dont progress at all.

What is progress in the spiritual path?
As Prof. Balakrishnan Nair beautifully says, progress is happiness or peace pervading our
life. Even if we dont become more peaceful or blissful we should at least maintain the level
of happiness or peace that we currently have. It is Vedantas conviction and proven through
direct experience that any person who follows the spiritual path will find himself or herself
becoming more and more blissful. This means contentment will be there at all times
irrespective of the external world or situations in the world.

The world is constantly changing and therefore at no point of time we will find the world
being helpful to us (even when the world appears to be helpful it will eventually lead us to
sorrow alone). Therefore even people treading the spiritual path will find themselves
experiencing sorrow but they will not be affected by it as they are aware of the temporary-
sorrowful nature of the world. When we anticipate something to lead to sorrow then we will
not be sad it is when we dont anticipate sorrow and experience sorrow that we will
become sad. Else though we may face sorrow we will not be affected internally as we know
that it was expected only. Being content in ones own Self and sadhana, a spiritual sadhaka
(one who pursues the spiritual path) will face both happiness and sorrow from the world in
the same way remaining unaffected at all times. Even though there is lot of poverty in the

world, still the rich person is ever content with his richness. In the same way a spiritual
sadhaka will be content and blissful in his spiritual sadhana though the entire world will
remain the same (causing problems and sorrows at all times).

Thus it is very clear that spiritual practices or sadhana is essential for a sadhaka in order to
progress in the spiritual path. But sadhanas also can be split into two one is the sadhanas
that will set the stage for moksha indirectly and second is the sadhanas that will set the
stage for moksha directly; this means that one is a pre-requisite and the second is a direct
way to moksha.

Moksha through knowledge alone
Scriptures are very clear that moksha or liberation is only possible through knowledge, not
through any other means that we can find in the world. Though we may think that karma,
bhakti, yoga and many others will lead to moksha they will not lead to moksha. Any path
will only lead to something that is newly attained. And that which is newly attained will be
lost as well (anything gained will be lost is an eternal rule of the world). If moksha is
something attained then it will also be lost and therefore it will cease to moksha (for it will
not be eternal). This means that moksha shouldnt be newly attained but ever present in us.
That which is ever present should be experienced but why dont we experience it? Because
there is an ignorance veil around moksha. As a result of this veil, we dont realize that we
are already liberated. It is knowledge that alone can remove this veil of ignorance even as
darkness can be removed by light alone. When knowledge of moksha dawns in a person,
ignorance vanishes and the ever present moksha is realized (it is realized that I am ever
mukta and seeking of moksha itself was an illusion alone).

This is similar to a person who has forgotten his own very nature. The story of a prince who
was brought up in a farm can be remembered here. The prince thought himself to be a
farmer. Then one day the minister of the kingdom passed through the farm and found it;
identifying him the minister said that he is the prince. Then the knowledge dawned to the
prince that he isnt a farmer but the prince of the kingdom. At all times the prince was the
prince only but he didnt realize it as a result of ignorance; this ignorance cannot really be
defined or explained even as darkness cannot be explained. When knowledge dawns,
ignorance will vanish even as when light is present, darkness automatically vanishes.


When knowledge dawns a person realizes his very nature of being liberated and this is only
possible through knowledge and not through any other means whatsoever. It is ones own
state of eternal bliss that is experienced in the deep sleep state (sushupti). When we sleep,
there is neither the external gross world nor the internal subtle world. When both vanish,
then we rejoice in bliss (as duality isnt there and temporarily merges unto the Self).
Though nothing at all exists there, still I do exist as I am able to recollect that I slept
blissfully after waking up. This means that I was there as bliss in the deep sleep state (that
bliss which I experienced). It is a wrong statement that I slept blissfully because it is the
ego telling that it slept (it also rested) but bliss was experienced directly or intuitively by the
Self which was present there, without sleeping or merging. Thus it is clear that I as the Self
am blissful in nature. After waking up, ignorance springs up again along with the entire
world thereby causing me to think that I am part of the world (I am the ego or jeeva, this
wrong notion creeps in). Since we went into the deep sleep state with ignorance therefore
we come out of the state also with ignorance. Mahatmas therefore say that the state of
moksha is jagrat sushupti or awaken deep sleep state this means when we are awake
itself we are in deep sleep; we are awake means that we are full of awareness and in deep
sleep means that the entire world doesnt have any existence in our mind; thereby in such a
state we will ever rejoice in bliss.

It is very clear thus that knowledge of ones very nature of bliss is the way to moksha and
nothing else can lead us to moksha (therefore the Upanishads tell TAT TVAM ASI or that
which is being sought out by you as moksha is you yourself alone). A sadhaka should
remember at all times that moksha is not something to be attained but to be realized. All
sadhanas only help in removing ignorance and not make us attain moksha.

If we dont understand this subtle truth then we might be seeking moksha in the spiritual
path but we will never attain it. We will be similar to a person who seeks a job but doesnt
know what a job is therefore even if he gets a job, he will reject it as he doesnt know
what a job is. Therefore we should remember that moksha is the ultimate goal of life and
moksha isnt something to be newly attained but through knowledge when ignorance veil in
us vanishes then we will be able to realize our very state of moksha. Thereby like the prince
who after realizing that he is a prince was able to live as a prince happily, we will also be
able to ever rejoice in bliss after realizing that moksha is our very nature of Self (or that
Consciousness which constantly pulsates inside as I-exist, I-exist).


But if moksha is as simple as gaining knowledge of the Self (from the scriptures) and
through that ignorance veil being removed then why do sadhakas feel that it is very tough
and even after years of following the path (while learning the scriptures) they dont feel as if
they are realized or even progressing towards realization?
The reason is that pre-requisites are required. The first set of pre-requisites or sadhanas is
that which will help set the stage for moksha indirectly and second sadhanas are those
which will help in understanding or accepting knowledge (thereby implementing it in our
lives as well).

First set of sadhanas pre-requisites in the spiritual path
Even as before building a house we need a foundation for the house, similarly before
starting the spiritual path (that of knowledge) we need to have pre-requisites. Pre-requisites
for knowledge are two and both are related to the mind.

Vedanta says that ultimately one Brahman alone exists here and appears as the entire
world that we currently perceive. Vedanta doesnt change anything externally as there
exists nothing other than Brahman to change. But the change happens in the mind or the
mental perspective. As is the mind, so is the person as well. A business man is always
looking for business and his activities will reflect the same because his mind is constantly on
business. A scientist is always looking to do research because his mind is focused on
research. A drunkard is always finding ways to buy money and drink because his mind is
focused on drinking. Thus it is the mental state of a person that matters. Currently in our
mind we think that the entire world is filled with dual objects or objects and people that are
different from one another. This differentiation leads to sorrow because the moment
difference or duality creeps in, we will get into likes and dislikes. Though we may remain
indifferent to entities of the world for a period of time, after a while we will get into likes and
dislikes. This in turn will lead to sorrow alone in the long run (as attachment will lead to
aversion which in turn will lead to delusion and finally it will lead to sorrow, as the Lord
beautifully says in Gita). But if our mental perspective changes and we see the entire world
as the non-dual reality of Brahman (vision of truth or knowledge) then all sorrows will end
because we know that there is no duality at all. Even though duality might be perceived and
we will still perform activities in the world, still we will not be affected by it as internally (in
the mind) we know that there is no duality at all and whatever exists is the non-dual reality
of Brahman.


So how do we change the mental perspective?
Through knowledge of the scriptures. The scriptures give us knowledge (and clear
knowledge) that the entire world is just an illusion in the non-dual reality of Brahman and
whatever exists is Brahman and Brahman alone. This knowledge directly leads us to the
state of moksha wherein though we may perceive the entire world, we will know it to be an
illusion and therefore will remain unaffected and blissful internally.

But how can the mind focus on knowledge or Brahman as it is currently filled with thoughts
about the world? Like a room which is full of objects and therefore cannot accommodate any
new object, our mind also being full of thoughts about the entire world cannot
accommodate knowledge. In order for the mind to accommodate knowledge we have to
gain purity and concentration of the mind. These are the two pre-requisites that are
required in order to gain knowledge (and make it effective).

Purity of mind or lesser thoughts in the mind (and thoughts not being strong of attachment
or aversion) is attained through nishkaama karma or selfless action. Nishkaama karma is
that action which is performed as an offering unto Ishwara and without desire for the fruits
thereof. Our mind gets purified as it will not think about objects and it will not get attached
or averted to objects of the world. Generally we perform actions while getting attached to
the action and seeking some fruit in return. This will taint our mind as we will get attached
to objects of the world (that are attained as fruits of actions). But through nishkaama karma
our minds will not be tainted and we will be able to make our mind pure.

Only a pure mind can concentrate on something (focus of mind can be attained). A mind
which is impure is filled with so many thoughts that it cannot concentrate on anything at all.
One second concentration might be there and the next second it will vanish. After gaining
purity of mind, we should practice dhyaana and other sadhanas in order to concentrate or
focus the mind. The mind has to focus on an object this object can be anything that
appeals to our mind but it is best and easy if we choose a form-deity or ishtadevataa whom
we like the most so that the mind easily concentrates on it. Anything that we like will be
remembered very easily therefore such an object has to be chosen in order to practice
concentration (or focus). Though initially it will be very tough indeed to concentrate on any
object for a period of time, with practice it will become very easy. Eventually our mind will
totally focus on the object of concentration.


A mind that has practiced concentration well will be able to focus or concentrate on any
object at will. Therefore a person who is able to perform dhyaana very easily on his
ishtadevataa also will be able to attain focus on any other science in this world. It is for this
reason that we find great mahatmas of the world accomplishing what even great stalwarts
of various fields couldnt achieve. Great acharyas like Varahamihira, Parasara, Vidyaranya
and others have been able to write expert works on subjects which are not their cup of
coffee (this is because they have concentration of mind and thereafter any object they will
be able to focus on very easily).

Though siddhis are very tough to attain and it often takes years and births to attain one
siddhi, still yoga vasistha shows as to how a jnaani is able to attain siddhis very easily. A
Jnaani is one who is ever abiding in the non-dual reality of Brahman and therefore will be
able to focus on anything and everything. The jnaani of Chudala in the story of Sikhidhwaja
and Chudala through practice attains the siddhi of travelling through space (aakasha
gamanam). This itself shows clearly that a person who has attained moksha will be able to
attain anything and everything with ease. But such a person is ever rejoicing in bliss and
doesnt require anything for himself. Yet he may do things in order for the welfare of the
world (not for himself but for others).

To summarize, the first set of pre-requisites before knowledge provides us with a pure and
concentrated mind. This is through nishkaama karma and dhyaanaadi sadhanas. A pure and
concentrated mind ensures that we will be able to concentrate on knowledge and we will be
able to easily implement it in our lives as well.

Knowledge of Brahman, which will directly give us moksha, isnt that easy as we think it to
be. This is because Brahman isnt an object like objects of the world. Objects of the world
appeal to our sense organs and mind. Therefore concentrating on them is very easy
(without we even wanting, we will concentrate on them). But concentrating on Brahman
which is beyond the external world (cannot be perceived and is the subject of all objects) is
very tough. If focusing on worldly sciences require lot of effort, then focusing on Brahman
will require more effort. Therefore it is important to gain a pure and concentrated mind that
can put its 100% on Brahman. Such a mind alone will grasp knowledge and thereby will be
able to convert knowledge directly into moksha (or ever rejoicing in bliss).


The first set of pre-requisites set stage for the second set of pre-requisites. The difference
between both, as we have seen, is that the first set stage for the second set which directly
makes us grasp and implement knowledge (first set indirectly leads to knowledge whereas
second set directly leads to knowledge).

Second set of sadhanas qualities required for knowledge to be effective
The second set of sadhanas or qualities are said to be required before gaining knowledge;
because without these, knowledge is impossible. Such words of acharyas have to be
understood properly here what is meant is that though we may be able to gain
knowledge, we will not reap the fruit of knowledge or knowledge will not be effective unless
we gain these qualities. It is similar to saying that we can buy a car but without having a
license and knowing how to drive, we will not be able to use it. In todays world, knowledge
can be gained very easily from the internet and therefore each and every person in the
world has access to knowledge; nothing prevents anybody from gaining knowledge but in
order to make that knowledge effective or fruitful we need these second set of sadhanas.

What are these sadhanas that directly lead to knowledge (and make knowledge effective)?
These are called as sadhanachatustaya or the four-fold qualifications of a seeker.

The first is viveka or discrimination between real and unreal. Real is that which never
changes or ceases to exist and unreal is that which changes and therefore though appearing
to be existing, doesnt exist at all times. Real is the one non-dual reality of Brahman and
unreal is the external world that we currently perceive. Brahman as ones own very nature
of Consciousness never changes whereas the world continuously changes.

What is the use of viveka? Viveka or discrimination or in a way conviction in the mind will
lead us to develop vairagya, which is the second sadhana. Vairagya is dispassion towards
the world and passion towards Brahman. When we know that something is ever changing
we will develop dispassion towards it because we know it cannot give happiness and will
only give sorrow. Similarly when we know something is eternal we will depend on it as it will
remove all our sorrows and will lead us to eternal bliss. In other words, dispassion towards
the unreal and passion towards the real is vairagya (vairagya is implementation of viveka).

Third sadhana is a set of six qualities of the mind that ensure the mind to be calm,
composed, full of faith and its ability to abide in the Self or Brahman alone. Together these

are called shamaadi shatka sampattih (six fold qualities starting with shama etc.). First is
shama or calmness of the mind. Second is dama or control of the sense organs. Third is
uparati or withdrawal of sense organs from their objects (pulling them introverted). Fourth
is titiksha or forbearance when situations arent conducive for us in the spiritual path even
though we are putting a lot of effort, then we need forbearance (patience) because it is a
time of testing and we shouldnt crack. Fifth is sraddha or faith in the Guru and the
scriptures. Here Guru and scriptures means their words of truth or words about the truth
and not the physical Guru and scriptures; the physical Guru and scriptures will eventually
vanish. Though physical Guru and scriptures can help us to focus on their words, it is the
Gurus and scriptures words that is to be remembered (faith is to be had on that). Sankara
beautifully says in Vivekachoodamani that sraddha is bhakti or devotion in the Gurus and
scriptures words. Bhakti or devotion isnt devoid of logic or knowledge it is the state of the
mind or heart when logic and knowledge has been passed over and therefore assertion,
conviction and doubtless faith has been developed or achieved. Sixth or the last among the
qualities of the mind is samaadhaana or tranquility of the mind. Here the mind is very
tranquil as it is devoid of turmoil of the world and is able to peacefully abide in the Self or
Brahman.

The last of the sadhana chathustayam is mumukshutvam or the burning desire for moksha.
Without desire for moksha, the spiritual path itself will be futile. There are many people who
are in ashrams or in the world thinking they are in the spiritual path but they arent able to
progress at all because there is no strong desire for moksha. Chinmaya therefore always
defines mumukshutva as burning desire for moksha the desire should be burning. Even as
when we are in a burning house, we will want to come out of the house instantly similarly
we should have the desire to come out of samsaara now itself only then moksha will
ensue in this birth, else we will have to take a few more births before attaining moksha.

Whenever we look at the world, we find that there is idealism and realism or ideality and
reality. Ideal is that which is strived for or is the perfect way and real is that which is
attained (or attainable) or is the feasible way. An ideal sadhaka is one who after getting a
pure and concentrated mind develops sadhana chathustayam and then gets into knowledge.
For such a sadhaka, the Guru just needs to say TAT TVAM ASI or That Thou Art and the
shishya will be realized. But this is the ideal way and ideal rarely works alone. Therefore a
real sadhaka sometimes starts gaining knowledge and then realizes that something or the
other is lacking; thereby he will try to gain that which is lacking so that knowledge becomes

effective. For example a sadhaka knows that Brahman alone is real and Brahman alone
exists as ones very nature of Consciousness but amidst the busy schedules of the world he
is not able to remember it. Often he forgets to remember this. Though again and again
remembering when he forgets should be practiced, it requires a strong mind and for this
dhyaanaadi sadhanas will help. Therefore until the sadhaka does dhyaana to control and
focus the mind, remembrance of Brahman will come and go (or will be intermittent alone).

Whenever we have more than one entities there is always a question that pops in the mind
as to which is greater or which is more important. The same question arises with sadhana
chathustayam. Acharyas like Sureshwaracharya have mentioned that Vairagya and
Mumukshutvam are most important for a sadhaka. Vivekas implementation is Vairagya and
therefore if Vairagya is practiced then Viveka is automatically implemented. Mumukshutvam
is the very basis of the spiritual path and therefore it is also important a person who
doesnt have desire for moksha will not strive for moksha though environment might be
conducive for moksha.

Vairagya the necessity
When we analyze as to what stands between our very nature of ever-blissful and ever-
realized Brahman, then the answer has to be the external world. But the world, as
Vidyaranya says, doesnt pose an obstacle and instead is helpful to us (as it is filled in and
out with the non-dual reality of Brahman). Therefore what stands in the way of moksha is
the reality-status of the world or what we think about the world in our mind.

As long as attachment to the dual world is there, we will not be able to focus on the non-
dual reality of Brahman. It is either Brahman or the world when focus is there on one,
focus will not be there on the other. The world is an illusion in Brahman even as a snake is
an illusion in the rope. When the snake is seen, the rope is not seen and when the rope is
seen, the snake is not seen. Similarly when Brahman is seen, the world will not be seen and
when the world is seen, Brahman cannot be seen (here seen means perception in the mind
or perspective of the mind and not literally seeing).

But since most of the time we are focused on the external world therefore we will not be
able to focus on the spiritual path or moksha or Brahman until this focus and attachment to
the external world is removed. This removal of focus or attachment to the world is vairagya
and therefore it is very clear that without vairagya, we will not be able to progress in the

spiritual path. A person without vairagya or dispassion towards the world though might be
in the spiritual path, will not progress at all he is like a pot that is being filled with water
but there is a hole in the pot and therefore no water gets filled in it. Similarly though the
person might perform lot of sadhanas and even learn the scriptures, it will not be fruitful
unless there is vairagya or dispassion.

Vairagya of two types
As we have seen, Vairagya is implementation of Viveka which is discrimination between real
and unreal. Real is the one non-dual reality of Brahman alone and everything other than
Brahman (the entire world that we currently perceive is unreal). Based on whether vairagya
is directed towards unreal world or real Brahman, it is categorized as two.

First is apara vairagya or lower type of vairagya. This is dispassion towards the entire world.
Second is para vairagya or higher type of vairagya which is passion towards Brahman.

Apara Vairagya dispassion towards the world
The word of dispassion is often misunderstood and looked with contempt as well. Nobody
wants to hear this word let alone implement it in their lives. It is lack of understanding of
this word that people think that just going away from the world (staying away from the
world) through taking of sanyaasa etc. is vairagya or dispassion. Just staying away from the
world externally isnt true dispassion. Aversion to the world also isnt dispassion. Such
dispassion which arises as a result of aversion or sorrow in life (incidental) is called
shmashana vairagya. It will be there for a short period of time and after that it will vanish
(cease to exist). This means that once the sorrow passes, then vairagya will also pass.
Example of this is present in the word itself when somebody near to us dies, then we
become very sad and as a result dejected with the world. Then we become as-if-
dispassionate towards the entire world. But this only lasts for a short period of time, after
which again we start interacting with the world (and all passions are regenerated once
again). Such dispassion isnt dispassion at all but temporary aversion to the world since it
is lost faster than it is attained therefore it isnt worth for a sadhaka to develop such
dispassion. Instead a sadhaka should try to develop true dispassion towards the world.

What is true dispassion towards the world?
True dispassion is that which arises out of knowledge of the world.


What knowledge of the world?
Knowledge of the temporary and sorrowful nature of the world.

The world as we currently experience is continuously changing. Such a changing entity is
subject to birth and death. This means that it appears to stay for a period of time before
that, it doesnt exist and after that it will not exist. Such an entity can only be an illusion in
a substratum. Even as water seen in desert cannot give us any happiness similarly the
world which is an illusion cannot give any happiness at all. The little happiness that we get
from the world is so short-lived that it will vanish very soon itself. Such happiness which
vanishes soon is seed of sorrow or it is sorrow alone. Therefore the Lord says in Gita that
wise people will not take resort to such temporary happiness.

The changing world therefore is sorrowful and this knowledge is true dispassion. Depending
on the conviction of this knowledge, it will have its longevity. The weaker the conviction, the
weaker the dispassion and the shorter the time dispassion stays in our mind. The stronger
the conviction, the stronger the dispassion and therefore the longer it will stay in our mind
(we will be able to maintain the dispassion for a long period of time in our mind).

Analyzing or observing the world and finding out the faults or limitations in it is the way to
strengthen the conviction of knowledge (and gain apara vairagya). This is termed in
Vedanta as dosha dristi. For example through looking at the faults of a snake, we will not go
near it or touch it or carry it around like a pet. Similarly the fault of the world is that it is
temporary and therefore will lead to sorrow alone in the long run. Finding out the fault of
the world over and over again we will be able to reduce our attachment to the world and
thereby true dispassion towards the world will be developed.

This is easier said than done as most of the times we will be attached to objects and people
of the world. Even if we want to get rid of attachments it will be very tough indeed.
Therefore one has to patiently practice finding-fault-with-the-world and remembering the
temporary-sorrowful nature of the world at all times. Through more and more
implementation eventually we will be able to develop true dispassion towards the world.

Without dispassion towards the world it is impossible to focus on the non-dual reality of
Brahman in other words, without apara vairagya we will not be able to gain para vairagya.

Thus initially a sadhaka should strive to develop apara vairagya and then strive to develop
para vairagya.

Para vairagya passion towards Brahman
Though ideally we should develop apara vairagya first and then develop para vairagya,
reality is different from ideality. Therefore sometimes it would help a sadhaka to start
focusing on Brahman first and then eventually the passion for the world will get reduced.
Though without passion towards the world reducing (or completely removed) it is impossible
to develop full passion towards Brahman still a wise sadhaka will try to gain both and
whichever is lacking will be strengthened through constant practice (and striving to
develop).

Ultimately it isnt just being dispassion towards the world that we need in life but we need
passion towards Brahman. It is this passion that leads to moksha (or realization of
Brahman). Whatever we are passionate about we will pursue it fully and wholeheartedly.
Therefore ultimately para vairagya is what is to be developed.

As Sri Ramakrishna Paramahamsa says desire cannot be removed but it can be replaced
with another desire. Similarly we cannot remove passions from our mind but we can change
the passion from that of the world to that of Brahman. Passion towards the world will lead
to sorrow whereas passion towards Brahman will lead to eternal bliss (moksha).

Even as apara vairagya is developed through knowledge of the temporary-sorrowful nature
of the world, similarly para vairagya is developed through knowledge of Brahman.

What is knowledge of Brahman?
It is knowing Brahman to be the non-dual reality behind the illusory world that we are
currently experiencing. Brahman is of the nature of Existence, Consciousness and Bliss.
Therefore seeking such an entity of Brahman alone will lead us to eternal bliss there is
absolutely no other entity than Brahman which is real and therefore there is no other way to
eternal bliss than seeking Brahman. The stronger the conviction that Brahman alone is real
and blissful, the stronger will be the vairagya. The stronger the vairagya, the quicker or
sooner we will be able to attain moksha (as only then we will not be distracted into the
external world and we will be focused constantly on the non-dual reality of Brahman).


Conviction of knowledge is gained through repeated sravana manana nidhidhyasanam. A
sadhaka should therefore repeatedly listen, reflect and contemplate on Brahman as
propounded in the scriptures. Eventually knowledge will become strengthened or the mind
will get convinced and thereby vairagya will be complete.

Complete para vairagya which means that there is total dispassion towards the world and
total passion to the non-dual reality of Brahman will lead to moksha directly (or we can say
that para vairagya itself is moksha as once we have gained para vairagya then moksha is
attained very soon itself).

Practice that which helps in vairagya
As per Yoga Sutras and the Lord in Bhagavad Gita, the way to control the mind is through
the duo of abhyaasa and vairagya or practice and dispassion. Practice is repeatedly trying to
control the mind by focusing it on some object (and in particular the object of the Subject of
Brahman). Vairagya is dispassion towards the world and passion towards Brahman, as we
have seen. Since these two sadhanas lead to control of mind, it goes without saying that
both are related to each other. If one is performed, then other will also follow suite and if
the other is performed, then the one will also follow suite. A person who has vairagya will be
practicing contemplation of Brahman and a person who is practicing focus on Brahman will
have vairagya if a sadhaka has only one, then eventually the other also will be attained as
both go hand in hand only.

Thus a sadhaka wants to gain vairagya should practice constantly. Practice what? Practice
implementation of knowledge of the world and Brahman. Implementation here means trying
to reflect thoroughly in the mind and living it in ones life. Just saying the world is an illusion
while getting sad when we dont get promoted is mere thinking in the mind or saying
through the mouth while not implementing at all (then we will not reap the fruit of
vairagya). Therefore through conviction in the mind and living it in ones life constantly,
para vairagya will be attained very soon itself. When Vedanta talks about living it is just in
the mind alone we dont have to walk around without any possessions in order to
implement dispassion towards the world; we just have to remain detached in our mind.
Even as we are detached to a snake, an ice cream which is poisoned etc. similarly we will be
detached in our mind to the world through knowledge of its nature of being temporary and
sorrowful. Though we will still be in the world experiencing the pleasures of the world, we
will be unaffected through the knowledge that the world is an illusion. Since we know that

illusions only lead to sorrow therefore we will not be overly dependent upon the world
(expectations from the world will cease to exist whatever we get from the world we will be
happy; we will try to get what we want but if we dont get we will not be affected and if we
get also we will not be too much excited about it).

Four types of apara vairagya
Apara vairagya which is dispassion towards the world through knowledge of the world being
temporary and sorrowful is further split into four. First is yatamana vairagya here a
person tries to enquire into the world as to its nature, is it sorrowful etc. Just questions pop
up in the mind (as a result of experiences from the world) and answers are searched for.
Arjuna was at the level of yatamana vairagya and therefore he started asking questions to
Krishna in the Bhagavad Gita. His vairagya wasnt mere shmashaana vairagya because he
started enquiring and questioning (a person with shmashaana vairagya will just be
introverted for a period of time and then again change to being extroverted).

Second is vyatireka vairagya here is where a person finds out as to what all are lacking in
the mind, what attachments are there towards the world etc. Third is ekendriya vairagya
where a person removes all the attachments that were there in him and it all boils down to
just one attachment (focused in a way to removal of one attachment alone). Fourth is
vashikara vairagya where a person has gained control his sense organs and mind this
means that all attachments have vanished and the mind is under his control.

Vashikara vairagya directly leads to para vairagya as here there is total dispassion towards
the world and passion towards Brahman will automatically be generated. The mind cannot
just remain without any object of focus. Therefore once dispassion towards the world is
generated, then the mind will start seeking some object to concentrate on (to focus on or to
depend upon) and there is no other entity than the non-dual reality of Brahman. Thus
vashikara vairagya leads to para vairagya which in turn leads to moksha or realization of
ones very nature of the non-dual reality of Brahman.

Yoga Sutra and other works when talking about vairagya are talking about vashikara
vairagya. Rama of Yoga Vasishta and Nachiketas of Katha Upanishad both were at the level
of ekendriya vairagya they didnt have a lot of attachments to the world and they just
were focused on one sense organ or attachment through one sense organ; they also knew
that it was wrong and therefore had to be got rid of. Their intense desire to get rid of the

attachment with knowledge that the world is temporary-sorrowful lead them to the Gurus
who provided them with knowledge (which in turn made them overcome the bondage of
samsaara itself).

Vairagya as per Jeevanmuktiviveka

Conclusion
As we have seen, vairagya is inevitable for a sadhaka to gain and implement knowledge.
Though we may learn the scriptures and try to implement it in our lives, still it will not be
fruitful until we develop vairagya. Therefore effort has to be put by sadhakas to develop
vairagya. Vairagya is of two types apara and para. Apara vairagya is dispassion towards
the world through knowledge of its temporary and sorrowful nature (through this knowledge
or finding fault with the world we should develop apara vairagya). Para Vairagya is passion
towards Brahman with knowledge of Brahman alone being real and blissful (since we all are
seeking bliss alone therefore we should strive to develop para vairagya eventually).

The ideal way to moksha is through developing apara vairagya and then developing para
vairagya which in turn will lead us to knowledge and culmination of knowledge in moksha.
But in real-life scenario, a sadhaka should try to develop both apara vairagya and para
vairagya. When one is strong then the other also will be strong. Though initially apara
vairagya isnt strong still through practice of para vairagya, the sadhaka will be able to
strengthen apara vairagya as well. Eventually when apara vairagya is total, then para
vairagya will move towards being total.

For a sadhaka, any and every sadhana that helps in gaining and implementation of
knowledge has to be practiced because he is suffering constantly in the sorrows of the world
and should strive to come out of sorrow very soon itself. Knowledge is the only direct way
to moksha but in order to gain and implement knowledge, we will have to go through other
sadhanas. Instead of arguing over which sadhana is better, which is higher etc. a sadhaka
should strive to implement all sadhanas and then gain knowledge so that it can be
implemented in day-to-day life and will lead to moksha directly (making one rejoice in bliss
at all times).


Though vairagya isnt that easy to gain, still a sadhaka who has the strong desire for
moksha will understand the importance of vairagya and therefore will be able to develop
and implement it in life soon itself.

May we all strive to attain the ultimate goal of life of moksha through learning and
implementation of mahavakyas so that through realization that I am the non-dual blissful
reality of Brahman we will be able to put an end to sorrows and we will be able to ever
rejoice in bliss here and now itself.

Anumaanas used
9P4l Pl 94, 6FPl( 4 B4 TlP |+4 |6- F4l6 {
paramalakyo moka eva, tasmdeva sarvakma nirvti syt|1|

1. The ultimate goal of life is liberation or moksha alone, because due to that only all desires
end. Putting an end to all desires is liberation for then only there will not be craving for
anything or running here and there for fulfillment of one or the other desire.

Pl Pll l+P 4, Hl+=-44-|+4lTx4l6 , 6 =|F6|P46 -
mokamrgo jnameva, ajnajanyabandhanivrakattvt, tejastimiravat|2|

2. The way to moksha is knowledge alone as it removes the bondage created by ignorance even
as darkness is removed by light. Since darkness can be removed by light, similarly knowledge
alone can remove ignorance. Ignorance is cause of bondage and therefore liberation is through
knowledge which gets rid of ignorance (which alone can get rid of ignorance).

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

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


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

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

l+Bl+ 9 4 l4 Ht4l474T , 6FPl( 4 =lF4+lH- F4l6 -
jnasdhaneu vairgyam atyvayaka, tasmdeva jagatrgasyana syt|5|

5. Among the sadhanas of knowledge (the four-fold sadhana of viveka, vairagya, shamaadi
shatka sampatti and mumukshutvam), vairagya is most important because it is only through
this that destruction of the attachment to the world ends. The world isnt a problem but
attachment to the world is a problem; this attachment vanishes only through vairagya or
dispassion that the world is temporary and sorrowful.

=lF4+lHl 5474T-, HllOl+Bl\4t4l6 , = B9 46 \
jagatrgasyano'vayaka, dhrabrahmajnasdhyatvt, rajjusarpavat|6|

6. Destruction of attachment to the world is important because only through that knowledge of
the substratum of Brahman is possible like rope and snake. We can perceive the rope only when
attachment to the snake is destroyed. Similarly only when attachment to the world is destroyed
we will be able to focus on its substratum of Brahman; until then focus will be on the world and
Brahman will not be perceived.

4 l4 ||4 9P9 , O|4H4l l|~6t4l6
vairgya dvividha paramaparaca, brahmavivayorritatvt|7|

7. Dispassion is of two types supreme and lower because of being dependent upon Brahman
and the world. Apara vairagya is knowledge of the world being temporary and sorrowful;
thereby leading to dispassion towards the world. Para vairagya is knowledge of Brahman being
real and blissful as the substratum of the illusory world this is passion towards Brahman. Both
of these are required in order to get rid of the reality-status/attachment to the world and focus
on the non-dual reality of Brahman.


4 l4 + 6ltTl|T , 6F4l|+t4t4l6 TlBl\4t4l, |(+|+l46 <
vairgya na ttklika, tasynityatvt phalsdhyatvcca, dinanidrvat|8|

8. Vairagya is not temporary because it will vanish after a period of time and it will not lead to
the desired fruit, like sleeping during day. We get good sleep only when we sleep at night as
during day it is short and will not lead to complete relaxation. Similarly Vairagya isnt
temporary as then it will vanish after a period of time and it will not lead to the fruit of
dispassion towards the world (and thereby leading to passion towards Brahman).

94 l44l l+l P, Bl\4Bl+-9t4l6 , HH+ll =+46
paravairgyayukto jn muktaca, sdhyasdhanarpatvt, aanbhojanavat|9|

9. A person endowed with supreme vairagya is a jnaani and a liberated person because of the
relation of sadhana and sadhya or means and goals like hunger and food. Even as food gets rid
of hunger, similarly sadhana of para vairagya leads to moksha and therefore a person endowed
with supreme vairagya is a jnaani and a liberated person (he alone will ever rejoice in bliss).
This also means that in order to attain moksha we need para vairagya.

Summarizing Slokas
l+Bl+P\4 9 4 l4 9P FP 6P
|4+l + F4ltB(l l+ 66l P | =-P|++{+
jnasdhanamadhyeu vairgya prathama smtam|
vin na sytsad jna tato muktica janmani||1||

1. Among the various sadhanas of knowledge, vairagya is said to be the top (best or most
important); without it, knowledge is not possible and thereby moksha in this birth is also not
possible.

H|+t4PB G l T|P|6 Pt4l + |6U|6
=|6 P+Bl 4F6 4 l4P9 66 +-+
anityamasukha lokamiti matv na tihati|
jagati manas yastu vairgyamaparaca tat||2||

2. Knowing that the world is temporary and sorrowful, never abiding in the world with a mind;
a person who does this, his vairagya is called apara vairagya (lower vairagya which is
dispassion towards the world as a result of its temporary-sorrowful nature).

9 6 l4l |( l TTlTO|T
66l l+|4l+ 6 H|ltB GP +(+
parantu rgabhavo hi lokakraabrahmai|
tato jnavijnaca labhate acirtsukham||3||

3. Para vairagya or supreme vairagya definitely is attachment or passion towards Brahman
which is the cause of the world; through this, knowledge and experience (realization) will be
attained and bliss too will be attained very soon itself.


Upanishad Vicharah

Recap
Previously we saw that there are three entities to be learned about for a sadhaka. These
three are the world, Brahman and Jeeva or ones own Self. The author had previously itself
explained in depth the nature of the world but briefly the world was summarized as just an
illusion in the non-dual reality of Brahman. Any illusion has two perspectives to it first is
the normal or empirical perspective wherein the illusion is perceived and therefore has to be
explained; second is the ultimate perspective wherein the illusion doesnt exist at all but the
substratum alone is known to exist. Taking the example of snake seen in rope, empirically
the snake is an illusion in the rope but ultimately there is no snake at all in rope (because
whatever exists is the rope alone). Similarly we have to understand the illusion of the world
as well. Empirically the world is illusion in its cause-substratum of Brahman but ultimately
there is no world at all (as any illusion ultimately doesnt exist at all). Generally we have
only knowledge about the world existing and not about its illusoriness. Considering the
world to be real we depend on it at all times and therefore experience sorrow alone. This
sorrow isnt just in one birth but it continues from one birth to another (it goes on without
any end). But once a person knows that the world is an illusion and ultimately doesnt exist,
then such a person will not be affected by the sorrows of the world (as he knows that
sorrows from the world are similar to sorrows in the dream state). As Sankara says such a
person also might run behind pleasures of the world but when they arent found, he will not
be sad. He is like a person running behind water seen in desert (running along with others)
but when water isnt found he will not be sad as he knew that there is no water and it is just
an illusion.

Vedanta, contrary to many peoples wrong knowledge, is just about changing our
perspective from that of ignorance to that of knowledge. With the perspective of ignorance
we see the entire world as composed of real objects (and the world itself being real). But
with the perspective of knowledge we know that the world being perceived or experienced is
not real and therefore we will not experience any sorrow at all. Such a jnaani isnt deluded
by the world (whatever happens in the world he will not be affected even the least).

The author after summarizing about the world described Brahman in one sloka through
various terms. Though it wouldnt be wrong to say these terms are qualities or attributes of
Brahman, technically we cannot say so because Brahman is beyond all limitations. Qualities

or attributes limit an entity and therefore we cannot say that Brahman has attributes or
qualities. It is apt to say thus that Brahman is described or defined through various terms in
the sloka. As mentioned previously, these terms are being explained in the further slokas.
But in brief it was mentioned that Brahman is Existence, Consciousness and Brahman in
nature and for such a Brahman, no world at all exists (in Brahman or for Brahman);
Brahman is supreme (beyond everything); Brahman due to being one without a second is
nirguna or without qualities or attributes and devoid of any duality as well.

Though each of these terms appear to be very simple yet they are deep and has to be
thoroughly reflected upon in order to get a strong knowledge/conviction about Brahman. It
is for this reason that they are explained through further slokas.

H+-6lTlH-9 |T|tBql + |+!T-
6l |( OTl (- F4U4=6- TP +{+
anantkarpe ca kicitsago na nikala|
tath hi brahmao bheda svapnavajjagata katham||17||
17. In the infinite space there is no association possible and it is partless; similarly
definitely is with Brahman and therefore how can difference be there of the dream-like
world that we currently experience? (this means that no difference is possible in
Brahman).

Brahman bhedavarjita
Bheda in an entity is as a result of differences either internally or externally. This means
that such an entity has parts and therefore has association as well with other entities. For
example a tree is different from a stone because both have parts and can associate with
each others. Tree has internal parts whereas stone appears to be without internal
differences (to the naked eye). But such differences are invalid with respect to Brahman.
Brahman is one without a second (ekamevaadviteeyam). This means that Brahman is
devoid of any differences, internal or external.

Differences are categorized into three that of internal, with similar entities and dissimilar
entities. Brahman is mentioned in the scriptures as one without a second, before creation.
This means that there was no internal difference in Brahman, there is nothing similar or
dissimilar to Brahman as well.

But it can be questioned as to that Brahman now (after creation) has differences or not?
Creation if it is real then brings about differences in its cause of Brahman. But creation or
the world as we have seen previously itself is just an illusion. Such an illusion definitely
cannot create any differences. Moreover Brahman being the substratum of the illusion of the
world cannot be tainted by the world (or its differences). Thus though the world is filled with
differences, they dont affect Brahman even the least. This is like snake seen in rope not at
all affecting the rope. The snake cannot bite or spread poison to the rope because rope is
the substratum and is unaffected by the rope or whatever happens with the rope. In the
same way, the entire world and its qualities, activities etc. doesnt taint Brahman even the
least. Therefore Brahman ever remains without any differences.

The author rather than just saying Brahman is one without a second also uses the logic of
association in order to prove that Brahman is without any differences. Anything that accepts
differences is filled with parts and therefore will be associated in one or the other way with
other entities. Brahman is without parts because anything with parts is subject to birth and
death and therefore is an illusion alone (that which appears as existing for a short period
of time but ultimately doesnt exist at all). Brahman being partless is devoid of any
association at all and therefore doesnt accept any differences either internal or external.

Akasha or space is an example for an entity which though is present everywhere is
unaffected and doesnt accept any differences whatsoever. It cannot be argued that air, fire
etc. are different from space because they just exist in space (rather than being different
than space). Like space is partless and without any association, similarly Brahman is also
without parts and without association. Therefore no differences are possible for Brahman.

All the above arguments are only taking into consideration that the world is real but if the
world is not real, then all such arguments are not at all needed. Hence the author says as to
how there can be any differences in or for Brahman with respect to the illusory world.

Dream is an analogy that is used to explain the waking world. The dream world doesnt
really exist but appears as existing in the dreamer. It appears very real when experiencing
it but after waking up, the dreamer realizes that all the while only he existed and the dream
world didnt exist at all. Similarly this waking world also appears in the waker of Brahman.

Even as the dream world and its activities dont taint the dreamer even a little, the waking
world and its activities dont taint the waker of Brahman even a little.

Since the world is just an illusion in Brahman therefore how can it cause any difference (or
taint) in Brahman? Even akasha whose reality-status is same as the external world isnt
tainted by the differences/activities of the world (space is without any difference and exists
as one at all times). Brahman is like akasha or space therefore Brahman cannot have any
difference with anything at its own level of reality, so what to talk about the illusory world?
This means that the illusory world doesnt cause any difference at all in Brahman.
Irrespective of whatever is present in and as the world, nothing affects or taints Brahman
even a little.

What is so wrong with differences that it is negated in Brahman?
Differences are negated in Brahman as it is Brahmans nature to be beyond all differences.
The fault with differences is that they lead to likes and dislikes. Whenever we see one thing
as different from another, we either like it or dislike it. Though we can be indifferent
towards the entity, this attitude of indifference only stays for a period of time; after that,
there will be either like or dislike towards the entity. Likes and dislikes when strengthened
become attachments and aversions. As the Lord points out in Gita, attachment gets
converted into aversion which in turn leads to delusion and eventually it leads to total
destruction of a person. Here destruction just means that sorrows and sufferings will be
experienced. Thus sorrows start with likes and dislikes. A person who is devoid of likes and
dislikes will be able to remain unaffected and blissful at all times. We all are examples of
those who partially maintain equanimity of mind (without likes and dislikes). Recently there
were floods in Uttarakhand and a cyclone hit parts of Orissa, Andhra Pradesh etc. But we
are unaffected at all of those we may just heave a heavy heart or utter a word of
compassion for them but thats it. We still continue after that with our activities because
there is no like or dislike with them. This is partial equanimity and therefore we are able to
remain blissful (though lot of issues happens in the entire world). But this isnt true
equanimity as eventually we might develop likes or dislikes with anybody or anything in the
world. True equanimity is as a result of seeing everything as one, knowing everything to be
one Brahman and the knowledge that one entity of Brahman alone exists here. Until a
person gains this knowledge, there will be likes and dislikes which eventually will lead to
destruction or sorrows.


In other words, differences, until realized or known to be just illusions in the non-dual reaity
of Brahman will lead to likes and dislikes and eventually to sorrows. Since everybody wants
to get rid of sorrows (nobody wants to be sad) therefore differences are to be negated or
removed (the fault of differences is that they will lead to sorrow alone in the long run).
Negation of difference isnt like destroying the entire world or negating the world as in deep
sleep but it is just knowing that it is just an illusion in Brahman (and that Brahman alone
exists here). Even as a dreamer who knows that dream world doesnt exist will not be
affected by the dream world though he may experience it, similarly a person who knows
that there are no differences here will not be affected by differences though he might still
perceive differences.

Differences negation is non-duality
When differences are completely negated, what remains behind? Since differences are
whatever exists for us to perceive, therefore their negation would mean that nothing exists
after that. This nothing-ness or void-ness is termed as shoonya. Since Advaita Vedanta says
that differences are to be negated, therefore it would mean that it is same as Buddhist
shoonyavada system (which is directly criticized in the Chandogya Upanishad).

All such objections are easily nullified if we remember that negation of difference leaves
behind the negator (one doing negation). Though differences vanish, the one who
experiences or gives reality to the differences still exists. Even as when the snake is
removed from the rope, the rope remains behind as the substratum similarly when
differences of the world are negated, the substratum of Brahman exists behind. Negation of
any illusion is its substratum and never void. To say that void remains behind as result of
negation itself is illogical because in order to argue there needs to be something other than
void. Therefore even arguments are impossible for those who believe in voidness. A simple
example will illustrate clearly as to how negation doesnt lead to void a person is inside a
room and there are so many items in the room. He removes them one by one. At the end,
will there be void or something will remain behind? Definitely though nothing remains
behind in the room still he himself is present (after negation or removal). Similarly the Self
or Brahman exists behind after negation.

Since duality or differences are just illusions therefore their negation is also illusory. This
doesnt mean that there is no harm in not negating them (as negation is also illusory). Until
we negate, we will experience sorrow (when we associate or identify ourselves with the

world). But through negation, we dont negate the entities of the world but just their reality-
status. We consider them to be real and this reality status is removed. They are known to
be empirically real and ultimately unreal.

After negation as well, the negator or Brahman does remain behind (as illusion is known to
be an illusion). At all times Brahman alone exists even as whether we negate the snake in
rope or not, rope always exists. But due to our ignorance we arent able to perceive the
rope until we negate the snake; similarly until we negate the entire world (reality status of
the world) we will not be able to perceive our very nature of Brahman. Therefore it is
important to negate the world and assert whatever remains behind as Brahman.

This is clarified in the next sloka through the analogy of dream and the further sloka
explains the term of svaprakaashatvam (self-luminosity).

Analogy of dream for negation
A person goes to sleep and experiences an entire world. There are activities in the world,
there are pleasures enjoyed, there are emotions and there is everything that we find in the
external waking world now. But all of a sudden the person wakes up to realize that it was
just a dream only and that nothing was real. The entire world is just an illusion in the
dreamer. The entire dream world was the dreamer alone in different names and forms.
Even as various ornaments of gold are mere names and forms in gold, similarly the entire
dream world is just an illusion of names and forms in the dreamer.

When the entire dream world is negated, though it might appear that there will be only
voidness it isnt so. What remains behind is the dreamer. When the entire dream world is
negated or known as an illusion/unreal then what remains behind is the dreamer. Similarly
when the entire waking world is negated (known as an illusion) then what remains behind is
the waker or Brahman in which the entire world appears as existing; who appears as the
entire dream world (even as the dreamer appears as the dream world). Thus it is very clear
that negation doesnt lead to voidness but to an entity which is the very substratum or basis
of the entire world (Brahman of the nature of Consciousness).


7l 6 B4 l TF4 + 746 |( B4 (l
4lT 6F4 + 4l|F6 F49TlHF4-96-+{<+
dra tu sarvalokasya na dyate hi sarvad|
vkaa tasya naivsti svaprakasvarpata||18||
18. The Seer of the entire world is definitely not seen, at all times. There is no seeing of it
because it is self-luminous in nature (no other subject can objectify it).

Seer never seen
All experiences can be split into two parts one is that of the Subject and other is that of
objects. All objects are seen or perceived by the Subject. The subject isnt mere the
individual I or the mind or the sense organs or the body; because all of these are as well
seen by another Subject. This Subject is pure Consciousness or the Self. It is the Seer of all
that is seen. But this subject is not subject to objectification. This means that this Subject
cannot be seen. Even as Sun which is the source of light for all other light sources in the
world cannot be illuminated through any other source of light, similarly this subject cannot
be seen through any other source of light. There are different ways to look at it one is that
since it is the basis of all other sources of light therefore it cannot be illumined by any other
source of light (even as the protector of police cannot be protected by anybody else, similar
is the case here too). Another is that it is beyond all objectification. Objects are part of the
illusory world but this Subject of Brahman (of the nature of Consciousness) is beyond all
objects. As a result it cannot be perceived or seen or illuminated (this is like the dreamer
cannot be illumined by the entire dream world because the dream world is dependent upon
the dreamer for its existence).

Such a Seer which is never seen or objectified is called sakshi or witness. Vidyaranya
therefore says in Drig Drishya Viveka that this sakshi is not at all seen though it is the
illuminator of everything in the world.

But there can be doubt as to whether this sakshi does exist or not? What is its proof? What
makes it shine? Since the entire world cannot illumine it, therefore what illumines it? How
does it exist?
Vedanta answers this by saying that sakshi or Brahman is svayamjyothi or
svayamprakaasha or self-luminous. Though all other sources of light require the
Consciousness for their very existence, Consciousness by itself doesnt need any other

source of light because it is self-luminous. Consciousness exists on its own and therefore
doesnt need anything else for its proof. The entire world requires the Consciousness to say
that it exists (I have to say that the world exists; else the world will not exist). But for
Consciousness to exist, we dont even need light as in a dark room as well we know that I
exist. There is no point of time when Consciousness doesnt exist this itself means that it
is self-luminous or ever-existing.

It may be argued that some proof is required for Consciousness; if we say that
Consciousness is its own proof then it leads to aatmaashraya dosha (something pointing at
itself like a witness on trial saying that he is the proof or witness to his own deeds). If
not, there would be no proof for Consciousness (as nothing can illumine or objectify it) and
this would mean that it doesnt exist at all. Either way, we will have to conclude that such a
Consciousness which is self-luminous and self-proven doesnt exist. The entire system of
Vedanta will collapse and therefore the author answers this by defining svayamprakaasha or
self-luminous in the next sloka.

F49TlHl |4+l Pll +|F6t4 B66 F46-
B 4l 4l 6 (l9l+l 6-4F4 6 4 |(+{+
svaprako vin mrgnastitva satata svata|
sryo yath tu dpn caitanyasya tathaiva hi||19||
19. Self-luminous is without any proofs or means, existence at all times by oneself
(without any other help); even as the Sun is with respect to lamps, similar is
Consciousness with respect to the entire world.

Self-luminous ever existence, without any proof
In order for anything to exist there needs to be a proof. For example if we have to say that
a stone exists it has to be proven through pratyaksha pramana or direct perception (or
through the words of elderly people aptavachanam. Without any proof, no object can
exist. But all such rules are valid for objects. The very act of proving is based on the Subject
or the Seer which provides light for the activity. Without the Conscious or luminous Subject,
no activity is absolutely possible. But the rules of proof are valid only for objects, not for the
Subject. The Subject is the very basis of everything and it experiences itself at all times.
Therefore it doesnt require any proof. Svayamprakaasha or self-luminous is defined as
ever-existence without any need for proof.

Proof is required for something which is doubtful or not ascertained. Any object proven will
not change (or be changed). For example when we prove that a stone is a stone then it
cannot change to anything else. But with respect to the Subject of Consciousness there is
no need of such proof because it ever exists as itself. It always exists without any change;
from the day of birth till the day of death it exists as itself (changeless I). It is also not
doubtful in nature the only thing that isnt doubtful is Consciousness that pulsates inside
as I-exist, I-exist. Nobody doubts I but everybody are doubtful about the nature of I. This
is due to ignorance and not due to lack of proof. For this ignorance, shaastras need to be
learned. Through the shaastras and the words of the Guru, ignorance vanishes through
knowledge about oneself. Shaastras dont objectify Brahman but point out Brahman as
ones own very Self. Shaastras dont create an entity of Brahman or prove that an entity of
Brahman exists; instead they just remove ignorance of ones own nature of Brahman
thereby revealing the ever-present Consciousness.

We can also say that self-luminous is that which exists by itself without dependency on
anything else. I as Consciousness exists by itself and doesnt require proof from anything
else. Even when we depend upon others, it is the ego that leads us into depending others.
For I to exist, no dependency is required there is no need of Ishwara or Brahman or
shaastras or anything at all in the world. I exist on my own at all times (svatah).

There is an analogy given for self-luminosity. The Sun is the light for the entire world.
Therefore lamps cannot illumine the Sun as the Sun is self-luminous. It is foolish if a person
shows the lamp to the Sun (or to illumine the Sun). Similarly Consciousness or Brahman
doesnt need any proof for existence from anything else (it is the Subject or Seer or Witness
which is the basis of the entire world and therefore doesnt need any other proof at all).

May we all strive to remember Brahman to be devoid of all dualities and the self-luminous
subject of all objects which is the Consciousness that pulsates inside as I-exist, I-exist at all
times so that all sorrows will end and we will be able to ever rejoice in bliss.


Heres is an auto-commentary on the work of Upanishad Vicharah:
(4|= 6 |6 4'4 6 H|FP+ Vl T H+-6 |6 H+-6lTlH-9 H+-6 ( HlH9||P6
HlTlH-9 |T|tBq- |T|(|9 Bql + B 4- |T TlTl6 |6 6 746
|+!T- 4l |+!T- 6F4 Bql + B 4- 4lTlHl |+FBqF6l 6|FP+ (l +
B 4- 6l OTl (l + B 4- HlTlH4tF4-9t4l6
HlTlHF4TlT-9t4l HltP+- HlTlH- B 6|P|6 ~ |64+l(lTlHF4TlT
O |6 |B&P 66l O H|9 |+!Tl |+FBq ~ 6 |9 |B&P
bhedavarjita iti varyata asmin loke ananteti| anantkarpe ananta dedyaparimita
karpe kicitsaga kicidapi sago na sambhava| ki krat iti cet ucyate
nikala| yo nikala tasya sago na sambhava| yathko nissagastath tasmin
bhedo na sambhava| tath brahmao bhedo na sambhava kavatsvarpatvt
kasyakraarpatvcca| tmana ka sambhtamiti
rutivacandkasyakraa brahma iti siddham| tato brahma api nikalo
nissagaca| ruterapi siddham|

17. Bhedavarjita thus is explained in this sloka. In the infinite space infinite means that
which is beyond limitations of space etc. there is no sanga or association, even little bit
association possible. Why is this so if asked, then the answer is that it is partless. That
which is partless, its association is not possible. Since space is without association
therefore there is no difference possible in it. Similarly difference of (or in) Brahman is
not possible due to its nature being like that of space and it being the cause of space.
From the Self (Brahman) came space thus the words of scriptures show that the cause of
space is Brahman. Therefore Brahman alone is partless and unassociated. Through
scriptures as well this is proven (that Brahman is partless, unassociated and therefore
without any difference).

++ lTlH PlTlH t4l|( (- B-6l|6 6 , + 79l| (F4
79l 4(F4lB4l6 HlTlH 9T 94, 79l|4Hl| 4 466 6l OTl 5|9
4P

nanu ghaka maka itydi bheda santti cet, na| updhibhedasya
updheyabhedasysambhavt| ka eka eva, updhivadbhinna iva vartate| tath
brahmao'pi jeyam|

Objection: there are differences in space like pot-space, room-space thus if it is said, no.
Due to the difference of adjuncts, there isnt any possibility of difference in the entity of
space. Space is one alone and appears as different as a result of the adjuncts of pot,
room etc. Similar is to be known of Brahman as well (Brahman is without any
differences but differences due to adjuncts of body, mind etc. make it appear as if there
is difference in Brahman).

4H|9 -44(l (F4lB 4|B|&- F4ll|9 9+-9 Tl46 -4l4(l|T (F4
9lPl| TO|T T(l|9 + B4 |6 T F4U4=6l ( F4l6 , B4 (l +
F4l|(|6 FT P +{+

yadyapi vyavahre bhedasysambhavasiddhi syttathpi pranarpeocyate
vyvahrikabhedasya pramrthikabrahmai kadpi na sambhava iti| katha
svapnavajjagato bheda syt, sarvad na syditi sphuam||17||

Though in empirical world, impossibility of difference is established (in Brahman) still
through question form it is said that difference in the empirical world is impossible to
exist in ultimate reality of Brahman. How difference of the dream-like world is possible,
is not possible thus is very clear. (Even as dream world differences dont affect the
dreamer, similarly waking world difference doesnt affect the waker of Brahman).

+ 4 |4H|P|6 9(BP( O|T |4HF4ll4 746 4(l |4HF4ll4- F4l(l
OTl 5Bt4t49Bq- F4l|(|6 6 , +, |4H(lTl |6 7 |6 7l O
F4F4-9 6-4F6 B4l TF4 + 746 |( B4 (l B4 (l + 746 7l O
P+l 4llPl t4lF4 4lT 6F4 |-4l|(ll + 4l|F6 |494l-9t4l6
B4 |494lTlP|9 |494l O 4

naiva vivamiti padasamhe brahmai vivasybhva ucyate| yad vivasybhva
syttad brahmao'satyatvaprasaga syditi cet, na, viadkaroti draeti| dra
brahma svasvarpacaitanyastu sarvalokasya na dyate hi sarvad| sarvad na dyate
dra brahma manovcmagocaratvttasya| vkaa tasya indriydidvr naivsti
viayrpatvt sarvaviaymapi viay brahmaiva|

In the terms of no world in Brahman there is no possibility of world, this is
mentioned. When the worlds impossibility is there, then Brahmans unreality will
happen thus if it is argued, no and is explained in this sloka. Seer of Brahman which is
of the nature of ones own Consciousness is the entire worlds Seer and isnt seen at all
times. Always is not seen this seer of Brahman because of being beyond words and
thoughts. Seeing of it (Brahman) through the sense organs etc. is not at all there because
it is the Subject (of all objectifications) of all objects and this Subject is Brahman alone
(since Brahman is subject therefore it is not at all seen by anything and in the subject
there is no object of world existing at all times).

++ 4(l O + |494l 4|6 6(l 6F4lBt4t49Bq- F4l|(|6 6 , 746 + |T ?
F49TlHF4-96- O F49TlH- 66- 6F4 9PlT +(T + B 4- 6l|9
6F4 6-4-9t4l6 + 9PlTl9 l F4ltB4 (l 7VlT F49TlHH-(F4
TP46 +{<+

nanu yad brahma na viayo bhavati tad tasysatyatvaprasaga syditi cet, ucyate
na| ki? svaprakasvarpata| brahma svapraka| tata tasya
pramenagrahaa na sambhava| tathpi tasya caitanyarpatvt na prampek
sytsarvad| uttaraloke svaprakaabdasya lakaamucyate||18||

Objection: When Brahman is not an object, then its unreality will happen thus if it is
argued, it is said no. Why? Because of being self-luminous in nature. Brahman is self-
lumious. Therefore its grasping through pramana or means of knowledge is not
possible. Still due to its being of the nature of Consciousness there is no need of
pramaana or means of knowledge at all times. In the next sloka, the definition or
characteristics of the word of svaprakaasha or self-luminous is explained.


F49TlHF4TP 46 F49TlH |6 F49TlHl |4+l Pll + 9PlTl|+ H|F6t4
Bt4t4 B66 F46- F46 94 H|F6t4 9PlT |4+l 4F4 B F49TlH- B 4l 4l
6 (l9l+l 4l B 4l (l9l+l 9|6 F49TlH- 6F49TlH (l9l+l + 94l =+ 4|6
6FPl( 4 (l9l+l 74l |6- F4l|(|6 7(l(T ((l|6 6-4F4 6 4 |(
F49TlHt4P |( |6 9|B|&Hl 6+l P

svaprakasyalakaamucyate svapraketi| svaprako vin mrgn pramni
astitva satyatva satata svata| svata eva astitva prama vin yasya sa
svapraka| sryo yath tu dpn yath sryo dpn prati svapraka
tasyaprake dpn na prayojana bhavati tasmdeva dpn jyoti syditi
udharaa dadti| caitanyasya tathaiva hi svaprakatvam| hi iti
prasiddhidyotanrtham|

19. The definition or characteristics of self-luminous is explained in this sloka. Self-
luminous is without any means or pramanas existence or reality at all times on its own.
On its own existence without any means is there for whom, he is self-luminous
(Brahman is self-luminous as Brahmans existence is there on its own without any other
means of light or knowledge it exists of its own at all times and therefore though there
is no illumination through any light or means, it still exists on its own or by itself the
Consciousness that constantly pulsates inside as I-exist, I-exist is Brahman and there is
no need of any proof for its existence). Even as Sun is of the lamps, as Sun is with
respect to lamps self-luminous; as its illumination is not possible through lamps and
through it only lamps get illumination, thus example is given for self-luminosity of
Brahman. Consciousness is as well similarly self-luminous (its luminosity is proven
through the analogy of Sun). The word of hi shows that is famous in the scriptures
(the scriptures talk about Brahman being svayamjyothi or self-light and therefore
though we have tried to prove Brahmans self-luminosity through example, it is already
proven through scripture as well).


F49TlHt4l7l + 6 746 6l|9 6F4lBt4t4 + F4l|(|6 B4 FT +{+
svaprakatvddra na tu dyate tathpi tasysatyatva na syditi sarva
sphua||19||

Due to being self-luminous, the Seer of Brahman is not seen but still its unreality
doesnt ensue; all this is very clear (it is very clear that though Brahman is not seen or
objectified still it exists as self-luminous in nature and therefore doesnt require proof of
any other entity for its very existence).


Upaadhi Dhyotanam

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

Difference illogical
When we say difference then we are talking about two entities being different from one
another. For example, a tree is different from a stone and a stone is different from a
computer. But where does this difference reside? Is it in the first entity or the second entity
or different from both?

For example, we have A and B and the difference between both is D. Now is D in A or in B?
D isnt in A or B because then upon perception of A we should experience difference
between A and B; similar is the case with D being in B as well. Therefore D isnt in A or B
but different from both A and B. Now we have A-B and D; is D different from A-B or in A-B?
We cannot say that D is in A-B because then there will be depending upon oneself (D itself
is caused as a result of A-B). If D is different from A-B then what is this difference? It has to
be called as D1. Now is D1 different from A-B-D or in A-B-D? It cannot be the latter as then
there will be depending upon oneself. Therefore D1 has to be different from A-B-D this
difference has to be termed as D2. So now we have D2 and A-B-D-D1. This will go on
without any end thereby leading to infinite regression.

Thus it is very clear that difference between two entities of A and B cannot be explained.
That which cannot be explained is illogical and therefore just an illusion alone. Even as
snake in rope cannot be really explained, similarly differences also cannot be explained
and both are illusions alone.

This doesnt mean that Brahman also is an illusion as it cannot be explained. Brahman
though cannot be explained, can be known intuitively as ones own very nature of
Consciousness. It cannot be argued that differences also can be directly perceived in the
world because such differences vanish in the deep sleep state (where only Consciousness or
Self or Brahman alone exists). Therefore we can conclude beyond doubt that differences are
just illusions in the non-dual reality of Brahman. This knowledge about differences will make

us not develop likes and dislikes towards the world. As a result we will be able to get rid of
all sorrows and through ever contemplating on the non-dual reality of blissful Brahman we
will be able to ever rejoice in bliss.

The above logic of proving that differences are just illusions is a very simple one but
Dvaitins and many others argue with hair-splitting logic. Such logic doesnt lead to any
conclusion other than showing ones control over logic (so much that one can twist it in
whatever way possible). There is a limit for logic to be used and we shouldnt go beyond
that logic.

Since Advaita also uses logic, therefore where do we put an end to logic? How do we know
whether we are following right logic or not?
Logic is always secondary to the scriptures (subservient). If we remember this, then we will
be able to use logic properly (rather than using it improperly depending on the subtlety of
our intellect or the logical skills that are provided to us by birth). As the Upanishads say the
Self or Brahman is beyond all logic it doesnt even need any logic because it constantly
pulsates inside as I-exist, I-exist. For this Self, there need be no proof at all. Though we are
learning Vedanta, it is only to remind us of our very nature of Brahman which has been
forgotten. Vedanta doesnt create a new entity or give proof to an entity that has to be
created afresh. Even as mirror just shows our face in it, similarly the mirror of Vedanta just
makes us realize our very nature of Brahman. Therefore there need be no proof for our own
existence. Nobody has to tell us that I do exist for me to exist. Even if we want to give logic
about Brahman, it isnt really possible because Brahman is beyond all objectification it is
the subject of all objects. Through any logic we only mean to remove ignorance about
Brahman and point out Brahman as our very nature of Consciousness.

As Sankara says if one person gives a logic, another person will give a more subtler logic.
This will go on without any end. Therefore logic shouldnt be used as such. Instead it should
be used as secondary to scriptures. Mere scriptural statements will not make us believe
things and therefore logic should be used to prove the scriptural statements. Such logic will
give faith to our mind and make us believe in the scriptures. The scriptures themselves also
tell us what all logic to use. Ultimately all logic should be towards realization of our very
nature of Brahman. Any other hair-splitting or high-end logic will only boost the ego. When
the ego is boosted we will still not be able to realize the Self; instead we will be constantly
suffering in the world (the higher the ego raises, the harder it will fall and experience

sorrow). Therefore wise people will always remember to use logic as per the scriptures and
to support the scriptures; and not by themselves or to prove something by hook or crook.

Upaadhi jnaapaka and not karaka of bheda
Madhva says that upaadhi or adjunct is not karaka or creator but jnaapaka or that which
illumines already existing difference. This means that differences already exists and this
already-existing-difference is illumined by adjuncts or upaadhis; rather than difference
being newly created. In this way there is no fault of differences being newly created and
therefore they being an illusion. The Advaitins arguments about differences would thus be
answered (or has no value or scope at all).

If it be argued that upaadhi is creator of non-existent difference then the following question
will have to be asked does the adjunct of pot etc. create difference in space which is
associated with it or not associated with it (means relation between pot and space exists or
not). If it is said that there is no relation or association between adjunct and space, then it
is atiprasanga as such relation is already experienced and is the basis of upaadhi (or
adjuncts) as per the Advaitin itself. If it is first (that there is relation between adjunct and
space), then it is further questioned thus does this relation exist in some place of space or
in all space? If it is in some place, then it leads to infinite regression and if it is in all space
then there is no difference at all (between pot-space, room-space etc.).

It has to be accepted that there is relation between adjunct and space, else we wouldnt
have any difference at all and we wouldnt be using the term of pot-space. But whether it is
in some place or all space this has to be answered. Either way, the dvaitin proves that it is
impossible. This means that we cannot say anything about the relation between adjunct and
space. This itself means that upaadhi causing a new difference in pot-space, room-space
etc. is wrong as the difference is always there and upaadhi just illuminates (or makes us
know) the difference.

If the adjunct between pot and space is present everywhere in space then we cannot even
have something called pot-space, room-space etc. (because it is present everywhere and
not even in the place of pot or anything else). But if the relation is present in just the place
of pot, it leads to infinite regression; how? This upaadhi which is in a particular place alone
leads to difference between itself and other upaadhis (which are in other places); this
relationship will go on and on without any end (one upaadhi is related to another and

another is to yet another etc. etc.). If it is said that one upaadhi doesnt lead to difference
between other upaadhis, then there will be atmaashraya dosha (depending upon itself).

Either way the conclusion we will have to make is that there is no possibility of upaadhi
creating difference but difference is always there and upaadhi just illumines it. This is
similar to an object of the world not being created when we switch on the light but light just
illumines the already-existing object.

Therefore all arguments that the Advaitin makes with respect to difference and its illogicality
is not valid because it isnt something that is created but it is something that already or ever
exists (and is just illumined as a result of upaadhi).

Advaitins view of upaadhi
Though we already know the Advaitins view of upaadhis, still it is good to explain it again
over here. The analogy of space is taken up in order to explain upaadhis. Space is all-
pervasive or present everywhere. But since it is devoid of any parts (nishkala) therefore it
doesnt get tainted by anything in the world; association with one another is only possible
for entities with parts. The body can hold a tree because the body has parts and the tree
too has parts. But the body cannot hold space because space is without parts. Association is
between parts and space is partless. Therefore though space is present everywhere, still it
is unattached and unaffected.

But still there are differences in space created as a result of upaadhis or adjuncts. When
there is a pot kept, then space is present inside it. Though this space is essentially one with
infinite space, still empirically it is different as a result of the upaadhi of pot. A room
similarly has space in it which is empirically different from infinite space. Pot-space, room-
space and infinite-space all are one and the same alone; but appearing different as a result
of the upaadhis. This clearly shows that upaadhis create bhedas or differences. Differences,
as has been proven by the Advaitin, are illogical and cannot exist at all. Therefore it is due
to the upaadhis that we feel as if one thing is different from another.

Even as pot-space, room-space etc. are always one with infinite space, similarly this entire
world is one with the non-dual reality of Brahman from which it has come, in which it exists
and unto which it merges at the time of its destruction. Ignorant people think of objects and

people of the world as different from another even as they think that the dream world is
something real and filled with differences of all kinds.

A person goes to sleep and dreams. In the dream world he experiences everything; even as
the waking world experiences appear real when we experience it, similarly the dream world
experiences also appear very real while experiencing them. But after waking up, the person
realizes that there never was any dream world at all. There is no scope of any dream world
existing in the future as well. Whatever exists at all times is the dreamer alone. It is the one
dreamer who appeared as the entire dream world. Though dream world is ultimately unreal,
when we experience it; it is the dreamer alone. The one dreamer appears as the various
entities of the dream world. Similar is the case with the waking world as well. When we
experience the waking world, it appears very real (and everything is different from
everything else). But ultimately it is the non-dual reality of Brahman alone. It is one
Brahman that appears as the entire waking world. Differences appear very real like in
dream but they are not at all there.

It is forgetting the two states of reality of empirical and ultimate that Dvaitins attack on the
basis of hair-splitting or high-end logic. Such logics will not change the ultimate truth that
one Brahman alone exists here. At all times, Brahman alone exists here as the substratum
of the illusory world of names and forms. Even as various names and forms of gold are gold
alone (and the differences of names and forms are just illusions) similarly the entire world is
one Brahman alone (differences of names and forms are just illusions alone).

As a result of the upaadhis of body, mind etc. we think that one entity is different from
another. But at all times one Brahman alone exists here. Even as pot-space, room-space
appear as different from infinite space, the entire world appears as different from the non-
dual reality of Brahman. As long as upaadhis are there, differences appear real. But when
upaadhis vanish, differences also vanish. This itself means that upaadhis and differences
arent real but temporarily existing. It doesnt matter whether upaadhis are perceived or not
as they are not real (even as upaadhis in dream arent real, similar is the case with
upaadhis in the waking world as well).

Fools will think of upaadhis that arent real (constantly changing) to be real or illuminating
real differences when the entire world of names and forms is the one non-dual reality of

Brahman at all times. Such people are called deluded people and their delusion has to be
removed through knowledge.

Why arent people about get rid of delusion through knowledge?
Though many people follow gurus of Advaita tradition still externally and internally they
accept differences. It is as a result that they like some people and hate some others. This
view or perspective of difference continues with the entire world. As a result they
experience only sorrow. But such people are ignorant and foolish because all the while when
they differentiate the entire world, they are forgetting that whatever exists is the non-dual
reality of Brahman. They also foolishly forget that this Brahman is their very nature of
Consciousness (that which pulsates constantly inside as I-exist, I-exist). Though we can
negate and differentiate the entire world we cannot differentiate our very Self. This Self
alone is real as everything else vanishes in the deep sleep state.

Even after gaining knowledge from the scriptures and realized masters, people arent able
to get rid of delusion because they think of the world as real. With such a prejudiced mind
alone they look at the entire world of differences. Everything in the world and the world
itself is considered real when it is experienced to be temporary and sorrowful at all times.
Being blind to the nature of the world they just open their eyes of the visible world of
differences. Therefore any amount of knowledge about the illusory nature of the world will
not sink into them.

Moreover those who have learnt the scriptures forget to accept the two levels of reality as
empirical (where the world is accepted as existing) and ultimate (where the world is known
to be unreal and the non-dual reality of Brahman alone is real). This is delusion as a result
of ignorance or non-acceptance of the truth or fact about the two levels of reality. Analogies
of dream and other illusions clearly show us that there are two levels of reality; the
scriptures also talk about these two levels of reality. The moment we forget the two levels
of reality then we will start misinterpreting the scriptures. Misinterpretation will lead to
twisting the scriptures in the way that is beneficial to us (or our concepts). Thereby duality
or differences are accepted to be real; when it is clear through scriptures, logic and
experience (as in the deep sleep state) that differences are just illusions in the non-dual
reality of Brahman which alone exists at all times.


A wise person will be able to learn the scriptures without prejudice; thereby knowing and
accepting the two levels of reality, he will be able to remember that differences are just
illusions. Not getting into likes and dislikes, he will be able to remember Brahman as
pervading the entire world. Thereby eventually he will be able to ever rejoice in bliss at all
times (in the knowledge that whatever exists at all times is the non-dual reality of Brahman
and everything else that appears as existing is just an illusion in Brahman even as the
dream world is just an illusion in the dreamer).

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

May we all strive to remember that duality is just an illusion in the non-dual reality of
Brahman 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.


Panchasutram

Panchasutram 2
Irrespective of all distinctions, the ultimate goal of life is eternal bliss untainted by sorrow.
This ultimate blissful state is termed in the shaastras as moksha which is liberation from all
bondages. Bondages are those which obstruct rejoicing in bliss and thereby give us sorrow.
Bondages start with the body and extend to the entire world itself. The shaastras say that
bondage and liberation are also a figment of the mind (imagination of the mind) because
whatever really exists is the ultimate reality of Brahman of the nature of Existence,
Consciousness and Bliss.

The system of Vedanta is found in the prasthaana traya which includes the Upanishads,
Bhagavad Gita and Brahma Sutras. In order to make people understand Vedanta easily,
many prakarana granthas were written by many acharyas. Prakarana is that which deals
with just certain concepts alone giving clarity to those concepts rather than discussing the
entire Vedanta philosophy. But many times, it is tough to learn these prakarana granthas as
well. Though Sankara has condensed Vedanta into one sloka in ekasloki and three slokas in
pratah smarana stotra, still it is very tough for majority of sadhakas to learn, understand
and remember.

Thus this work of just five sutras will set the stage for sadhakas to learn, understand and
remember the essence of Vedanta itself. Though these five sutras as such will not make
that much sense for an initial sadhaka, through this series we will be able to understand
each of sutras in depth so that then we can easily remember them. Constant remembrance
in the form of reflection and contemplation on these sutras will ensure that the sadhaka
through constant contemplation on Brahman (that Brahman which alone exists here) will be
able to attain the ultimate goal of life as eternal blissful moksha soon itself.

We saw in the first sutra of panchasutram the world being defined as temporary and filled
with sorrow (lokam anityam shokamayam). That this is not the author's own views can be
easily understood when we find that the author is mentioning the views of the Lord in Gita
where the Lord says "anityam asukham lokam" or "this temporary and sorrowful world".

When we know the world to be temporary and sorrowful, then most of our problems are
solved. Most of the problems are created because we consider the world to be permanent or

real. The moment we assert reality to this ever-changing world, we are signing up for
sorrow as that world which constantly changes can give only sorrow. Considering objects
and people of the world to be real (as they are part of the world) will soon lead a person to
sorrow when the objects and people either change or cease to exist. At such times, we start
accusations towards the other person and our attachment turns to aversion. But can
anything be done as a result of this aversion? No, nothing can be done. After a while of
aversion, we shift to another entity in the world. And thereby continues constantly seeking
eternal bliss (or changelessness) from the ever changing and sorrowful world.

Once we are able to realize that the world is temporary and sorrowful then we will not be
affected when we experience sorrow from the world as it was expected from the world.
AMMA says that this is like a bird perching on the branch of a tree. The bird lives in the tree
but it knows that anytime a huge wind comes, the branch will not protect. Therefore it is
ever ready to fly off when there is a sign of danger for the branch. Like the bird, we should
also live in this world with knowledge that the world will pave way one time or the other.
This is possible if we remember the world to be temporary and sorrowful. This attitude is
termed as dispassion or lower vairagya.

But mere dispassion with respect to the world will only make us not experience sorrow. We
have to still focus on that which is eternal in order to experience eternal bliss. Hence Swami
Tejomayananda says that if we don't stand for something, we will fall for everything.
Therefore we have to seek the eternal entity termed in shaastras as Brahman.

Is there any eternal entity? This is answered in the second sutra.

2. adhistaanam brahma
substratum (of the world) is Brahman

Any changing entity requires a changeless substratum even as a variable which constantly
changes requires a changeless constant for its existence. Thus the world we experience now
as constantly changing requires a changeless substratum. This substratum is called
Brahman in the shaastras. This Brahman is the cause of the world as the world has come
from Brahman. But it is also the substratum of the world in that this world isn't a real
creation from Brahman but just an illusion that appears as existing in Brahman even as

dream appears as existing in the dreamer (the dreamer is the cause of the world and
substratum also of the world).

What is the nature of Brahman?
Brahman being the substratum of the world is changeless. In order for Brahman to be
changeless, Brahman has to exist at all times. Thus existence is the very nature of
Brahman. For anything to exist there needs to be a light falling upon it. Since Brahman has
to exist at all times, there needs to a light which is the very nature of Brahman. This light is
the light of all lights - Consciousness, that which experiences its own existence and
illumines the entire world when the world appears as existence. Since Brahman is
changeless, Brahman is also infinite and therefore blissful. Brahman is thus of the nature of
Existence, Consciousness and Bliss.

Is there anything apart or different from Brahman?
The scriptures say that Brahman is ekamevaadviteeyam or one without a second. This
means that there are differences with respect to Brahman. There are three types of
differences possible. First is internal differences or svagatha bhedha - this like a tree has
branch, leaves etc. and a body has hands, head, legs etc. Brahman cannot have parts as
parts means changes and death whereas Brahman is eternal. Second is difference between
similar entities. Brahman is one alone - there is nothing similar to Brahman because if there
is something similar to Brahman then there should be some relativity between these two
entities and this would mean that Brahman isn't infinite or changeless or independent. Thus
Brahman is without any similar entity. Third is difference between dissimilar entities. This is
also not possible with respect to Brahman because Brahman alone is ever existing. Since
Brahman alone exists at all times, all other entities have to be not existing at all times but
appearing to exist for sometime. Such entities obviously are illusions or temporary
appearances in Brahman.

Thus Brahman is without any differences or Brahman alone exists at all times. This is shown
through AMMA's name of "aum sajaatheeya vijaatheeya sveeya bhedha niraakrithe namah"
(sajaatheeya means similar difference, vijaatheeya or dissimilar difference and sveeya
means internal difference and AMMA is one without any of these differences).

That these differences aren't there is also known through our own very experience. We see
in deep sleep that there is only I existing. There is nothing apart from I. This I is ever

existing. It is luminous and doesn't need any other entity for its existence. This I is also not
disliked at any time. Thus this I is existence, consciousness and bliss in nature. Since
Brahman is also of the nature of existence, consciousness and bliss therefore it is clear that
this I is Brahman.

This I isn't that which identifies and associates with the body, objects and people of the
world. This I is pure existence and devoid of any associations.

Once a sadhaka realizes that I which pulsates inside me as I-exist, I-exist is Brahman, then
there is only bliss and bliss alone as there is nothing apart from bliss.

Then what about the world experienced?
The world is just like a drama. This drama or play is where everything is Brahman alone.
We do experience such a play in our dream daily - the dreamer himself becomes everything
in the dream world. Similarly this entire world is Brahman and Brahman alone.

With these two sutras, the essence of Vedanta has been explained -- brahma satyam or
brahman alone is real, jagan mithyaa or the world is unreal and jeevo brahmaiva naparah
or jeeva is Brahman alone, not different from Brahman.

Attachment or passion towards Brahman as the substratum of the world is essential in order
to progress in the spiritual path towards moksha. Initially a sadhaka requires dispassion
towards the world which is knowledge of the world to be temporary and sorrowful - and
next a sadhaka also needs to remember Brahman as the changeless blissful substratum of
the world. Only when these both are there, realization that I am blissful Brahman will
happen.

Everything seems very clear but still conviction isn't achieved. And aren't there any other
means to eternal bliss than jnaana or knowledge and realization of Brahman? This is being
answered in the third sutra which we will see in the next posting.

May we all strive to remember that Brahman alone exists as the changeless blissful
substratum of the temporary sorrowful world so that we will be able to develop dispassion
towards the world and passion towards Brahman thereby making us realize our very nature
of blissful Brahman and ever rejoice in bliss here and now itself.

Vedanta Mata Sankshepah

Maya and Avidya
Brahman is the subject matter of the scriptures and the knowledge of Brahman is
emphasized in the end portion of Veda called Vedanta. Scriptures point out that Brahman is
the Ultimate Reality. Brahman is of the nature of Sat Chit and Anandam. Brahman is of the
nature of Sat or Existence since Brahman alone exists in all periods of time and beyond time
as well. Brahman is of the nature of Chit since Brahman illumines and knows own Existence
and everything else.Brahman is of the nature of Anandam because nothing exists other than
Brahman.

In Mandukya Upanishad
AUM
itietataksharamidamsarvamtasyaupavykayaanambhoothambhavatbhavishyatitisarvamAUMk
aaraeva. Yachaanyattrikaalaateetamtatapyaomkaaraeva
Aum is all this. A clear explanation of it is: All that is Past, present and future is AUM only.
That which is beyond these three times is also AUM.

In Mundaka Upanishad,
Na tatrasooryobhaatinaChandrataarakam
Nemavidyutobhaantikutoyamagnih
Tamevabhaantamanubhatisarvam
Tasyabhaasasarvamidamvibhaati
There the sun does not shine, nor the moon or the stars;
Nor do these flashes of lightning shine there. How can this fire do so?
Everything shines according as He does so;
By His light all this shines diversely.

Scriptures say that Brahman which is of the nature of Sat Chit Anandamis the nature of Self
as well. This can be known through various Mahavakyas that say that the nature of Self is
same as the nature of Brahman. So, through the knowledge of Brahman one has to realize
that nature of Brahman as ones own nature. This is termed as Moksha or Realization.

Since we saw the term Moksha, we need to know bandham or bondage. Individual Self or
Jivatma is essentially Brahman only. Though jivaatma is essentially Brahman, somehow the

jiva doesnt know that he is essentially Brahman. When the Jiva doesnt know that he is
Brahman, he thinks that he is not Brahman and thenceforth thinks himself to be limited and
gets associated with everything that is not Self. This association with not-Self leads to
bondage and thinks himself to be limited everything he is associated with. That because of
which the Jiva doesnt know himself to be Brahman is termed Avidya or ignorance.

So if we have to connect all these dots, Jiva is essentially Brahman alone but because of
ignorance he doesnt know that he is Brahman and get bonded to things that are not real.
Scriptures are the source of knowledge for Brahman and when the Jiva gets the knowledge
of Brahman as his own nature, the ignorance would vanish and he would realize that his
very nature is Brahman alone. This realization is Moksha.

When the Jiva understands that he is bondage and desires to get rid of bondage, he would
learn scriptures under the guidance of Guru to gain the knowledge of Brahman. One of the
method scriptures adopt to speak about Brahman is ChandrashakhaNyaya which is showing
that is very near first and the slowly progressing towards showing that is farthest. So for
the jiva world is the nearest thing and Brahman is the farthest thing. So, scriptures explain
creation saying that the entire universe came from Brahman. How is the world created?
Scriptures introduce term called Maya which is an indescribable power through which the
Universe is created. Brahman which is in association with Maya is called Isvara. There are
various definitions of Isvara based on different schools of advaita just like there are different
definitions of Jiva. Isvara thus using power of Maya manifests this world. Before the world is
manifested, the world is in potential form as Maya just like a tree lives in a seed in potential
form. In due course of time the potential form or unmanifested form of the world gets
manifested as the physical world. During the time of pralaya, the world goes back into
source of Maya into unmanifested form and then during the next creation process it gets
manifested.

Bheejasyaantarivaankurojagadidampraangnirvikalpampunah
Maayaakalpitadeshakaalakalanaavaichitryachitreekrtam
Maayaaviivavijrmbhayatyapimahaayogeeva yah svecchaya
Tasmaishreegurumurthayenamaidamshreedakshinamurthaye
Prostrations to Sri Dakshinamurthy, who is Guru, who, out of his free will, like the magician
or a great yogi, manifests this world, which was, before creation, undifferentiated even as

the sprout was within the seed, and became variegated later, on account of its association
with space and time, brought forth by Maya.

This power of Maya is an inseparable power of Isvara just like heat is the inseparable
characteristic of fire. As long as the world is seen we can know that it is seen because of the
power of Maya. Only way to get over the power of Maya is by surrendering to the controller
of Maya, Isvara. We can summarize saying that for a jiva who is ignorant of Brahman sees
the world and is under the influence of Maya. The jiva thus sees 3 divisions which are jiva,
jagat and Isvara. These 3 will be seen as 3 different entities thus making him bonded to the
world.

In order to gain the knowledge of Brahman scriptures provide ways to enquire into any one
of the 3 entities that Jiva sees. When Jiva begins his enquiry into oneself, the Jiva will need
to understand the cause of the bondage which is ignorance or Avidya. When jiva enquires
about the world or Isvara, scriptures speak about the Isvara as the creator of the world and
mentions about Maya, the power of Isvara that is used for creation. Thus, we can see here
that though Maya and Avidya are indescribable, one of them is emphasized more based on
the method of enquiry. But at the outset, considering the basic definitions that are provided
in various works of acharyas, Maya is at the totality and avidya is at the individual level.

In Tattvabodha Maya is defined as
Brahmaaashrayasattvarajastamogunaatmikaamayaasti
Dependent on Brahman Maya exist with three gunas of Sattva Rajas and Tamas

Vidyaranya Swami defines in the first chapter of Panchadasi defines Avidya and Maya as
follows
Cidaanandamayabrahmapratibimbasamanvitaa
Tamorajassatvagunaaprakrtirdvividhacasaa
Prakrti is that in which there is the reflection of Brahman, that is pure consciousness and
bliss and is composed of sattva, rajas and tamas and it is of two kinds.

Sattvashuddhyavishudhibhyaammaayaavidyecate mate
Maayaabimbovasheekrtyataamsyaatsarvajnaiswarah

When the element of Sattva is pure, Prakrti is known as Maya; when impure (being mixed
up with rajas and tamas) it is called Avidya. Brahman, reflected in Maya, is known as the
omniscient Isvara, who controls Maya

Avidyaavashagastvanyahtadvaichitryaadanekadhaa
SaakaaraNashareeramsyaatpraajnastatraabhimaanavaan
But the other (i.e the Jiva, which is Brahman reflected in Avidya) is subjected to Avidya
(impure Sattva). The jiva is of different grades due to degree of admixtures of Rajas and
tamas with sattva. The Avidya is the causal body. When the Jiva identifies himself with this
causal body he is called Prajna.

Thus we can we see here clearly that definitions are different in a way that one is defined at
the totality and other at the individual. Acharyas explain that Maya deludes everyone the
world and thus making them bonded into the world and Avidya is also explained in the
similar way that. Therefore in various places we could see both Maya and Avidya used
interchangeably.

Are they same or different?
As we saw above slokas from Panchadasi, we can see that they are defined differently. But
if we look carefully, they both are indescribable beginningless entity. Primarily Maya and
Avidya are the obstacle to the vision of Reality. Maya being the delusive power veils the
Isvara who is the essence of everything in the world, Avidya or the ignorance is the obstacle
for the Jiva to know ones own nature of Brahman. In order to overcome Maya, the jiva has
to gain the knowledge of Brahman as the essence of everything in the world and the world
as just names and forms in Brahman.

Isvasyamidamsarvamyatkinchitjagatyamjagat
Tenatyaktenbhunjeetahmaagratahkasyasviddhanam
All this whatsoever moves on the earth should be covered by the Lord. Enjoy by renouncing
(the names and forms). Do not covet, for whose is wealth?
In the same way, when the jiva realizes that he is Brahman only, Avidya vanishes and thus
gets liberated.

Sarvam hi etat brahma ayamatma brahma
Everything is verily Brahman; this Self is Brahman

We have to keep in mind that the ultimate goal is to gain knowledge of Brahman whichever
enquiry we undertake. Scriptures explain about Maya and Avidya just to make us aware
that Brahman is the only Reality behind everything that is seen but that Reality is not
known because there is a seemingly appearing obstacle (not a real obstacle though) and it
is somehow existing. After explaining what the Reality is, what is obstructing this vision of
Reality, scriptures give the way to remove this obstacle so that we can get the clear vision
of Reality which is called Moksha.

Mundaka Upanishad says
BhidhyatehrdayagranthiChidyantesarvasamshayaah
Ksheeyantechaasyakarmaanitasmindrishteparaavare
When that Self, which is both the high and the low, is realized, the knot of the heart gets
untied, all doubts become solved, and all ones actions become dissipated.
Sayo ha vaitatparamam brahma vedaBrahmaivabhavatinaasyaabrahmavitkulebhavati|
Taratishokamtaratipaapmaanamguhaagranthibhyovimuktoamrtobhavati||
Anyone who knows that Supreme Brahman becomes Brahman indeed. In his line is not born
anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and
becoming freed from the knots of the heart, he attains immortality.


Vairagya Nirupanam

V 4 l4|+-9TP
om vairgyanirpaam

l4|= 6 4F4Pl+BP
Hl|-6(l4T l+TlTP +{+
rgavarjita yasyamnasam|
ntidyaka jnakraam||1||

1. One whose mind is devoid of attachment (to the world), it provides peace and is the
cause of knowledge (knowledge can only be gained when the mind is devoid of
attachment to the world).

l T+lPT Pl (TlTP
-G(l4T lB 4 6P +-+
lokanmaka mohakraam|
dukhadyaka rgasayutam||2||

2. That which is termed as the world is the cause of delusion and provides sorrow when
there is attachment to it in the mind (a person whose mind is attached to the world will
be lead to delusion and sorrow).

(l 94lT l+lHTP
Pl BlT P |+lPTP +(+
doavkaa rganakam|
mrgasdhaka muktinmakam||3||

3. Vision of fault (in the world) is the destroyer of attachment to the world, it helps in
the path of liberation or moksha. Finding fault with the world is knowing the world to
be temporary and sorrowful. This will help in liberation or moksha through leading us

to knowledge.

O+lPT l TTlTP
Bl|-9T F4ltP-9TP +v+
brahmanmaka lokakraam|
skirpaka svtmarpakam||4||

4. That which is termed as Brahman and is the cause-substratum of the world is of the
form of a mere witness and ones own very Self (Brahman is the witness Consciousness
that pulsates inside as I-exist, I-exist at all times and is the very basis of the entire
world).

OT- B G lTlTP
|+t4|-6+ B4 (l T-+-+
brahmaa sukha rgakraam|
nityacintana sarvad kur||5||

5. Attachment to Brahman is caused due to the bliss of Brahman (that Brahman is
blissful will lead us to attachment towards it); ever remembering Brahman one should
follow at all times.

O|4FP |6- -GTlTP
6F44lT B4 (l T -+\+
brahmavismti dukhakraam|
tasyavraa sarvad kur||6||

6. Forgetting Brahman is the cause of sorrow and removal of that is to be done at all
times. This means one should never forget Brahman but remember Brahman at all times
in order to get rid of sorrow (and rejoice in bliss).


|-6+ B(l l+BTP
T 4 6 6 4l P9 69-++
cintana sad jnasajakam|
kurvate tu yo muktaprua||7||

7. Remembering Brahman at all times is termed as knowledge; and one who
implements it is a realized person. Realization is knowledges implementation and it is
just remembering that Brahman alone exists here.

4|= 6 |6 - OTlP+l
l+(l+Tl -G(l|4Tl+<+
varjita cite brahmakman|
jnahnak dukhadyik||8||

8. If the mind is devoid of desire for Brahman then it is devoid of knowledge and will
lead to sorrow alone. There should be desire for Brahman which in turn will lead to
remembrance of Brahman in the mind. This alone will get rid of sorrow (else we will
experience sorrow at all times).

4F4lB 9 T Pl+BP
+-(+-(+l +-(+-(+-++
yasyargasampramnasam|
nandanandano nandanandana||9||

9. One whose mind is full of attachment to Brahman, he is a happy person; he is a
happy person (he alone rejoices in bliss whose mind is filled with love or devotion to
Brahman this means he constantly remembers blissful Brahman and therefore is
blissful).


Anukramaanika Nirdesham

1. Editorial a general message.
2. Vairagya Siddhi an analysis of vairagya.
3. Upanishad Vicharah - a multi-part series on the concepts propounded in the
Upanishads.
4. Upaadhi Dhyotanam a multi-part series with slokas explaining madhvacharyas
upaadhi khandanam and answering of the same.
5. Panchasutram a set of five sutras summarizing the entire scriptures.
6. Vedanta Mata Sankshepah briefly analysis of a concept/term (and the various ways
in which it is interpreted) in Vedanta.
7. Vairagya Nirupanam a short work on vairagya (dispassion). This section is
dedicated to original work written but not explained in depth in order to help
sadhakas in reflection of the concepts themselves.

1. Comments
2. Suggestions
3. Corrections (word, sloka, content etc.)
4. Would like to see specific content
5. Would like to contribute (through research from websites, dont need to write up the
content yourself)
Mail admin@vedantatattva.org.

Feel free to forward this to anyone who might be interested.
Online download of the magazine can be found at
http://vedantatattva.org/vedantagroup/VedantaMadhuryam
Subscribing and unsubscribing can be done by mailing admin@vedantatattva.org.

VedantaMadhuryam 13.2

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

VedantaMadhuryam 13.2

Uploaded by

Copyright:

Available Formats

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 28 Oct 13

You might also like