VedantaMadhuryam 16.1

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 21 Feb 14
http://vedantatattva.org/vedantagroup/VedantaMadhuryam Page 1 of 60

Vedanta Madhuryam

Salutations to all.

Today we find our lives going at a very fast pace. Irrespective of where we are and what we
are doing, our lives are definitely very fast paced today. There isnt even much time to do
anything at all in the world. Some people focus on their personal lives whereas others focus
on their professional life; some focus on studies and others focus on business; some focus
on sports and others focus on arts. Irrespective of wherever the focus is, we find that life is
moving at a very fast pace. If we trace back and look into the past year in our life we will
find as to how fast life has moved time is moving at a very fast pace also because life
itself is moving very fast.

In such a fast paced world, there is no peace or happiness at all. Today the world is filled
with all sorts of pleasures that we can just imagine. Whatever the pleasure be, we get
everything in the world. Even mothers and fathers can be easily bought in the world
through money or other means. There are technological advancements happening in each
and every field in the world but amidst all these, we still find that there is no peace or
happiness at all in the minds of people. If any their life has become more miserable than
before. Compare and contrast this with a very poor person who doesnt have much in life
we will find as to how pitiful our life has become as a result of the fast-paced movement of
life.

Though air-condition is present in each and every place we can imagine; we can reach out
to any person in the world from anywhere; we can get anything just by sitting our home;
our effort in a lot of things are much easier than before; still we find that the mind hasnt
attained any peace it has only become worse today. Earlier people used to be happy just
sitting outside their house (on the doorstep) and enjoying fresh air their body used to be
cooled down and their mind also used to be calmed down; but today though everything is
there to make life pleasurable still there is no peace or happiness in the mind. Put in Sai
Babas beautiful words, what is the use of sitting in an air-conditioned room without
conditioning the agitations of the desirous mind? There is no use at all. Sitting amidst all
pleasures of life, people still commit suicide. We find that there is no happiness either at
home or at work. Both the places add to tensions alone. Diseases are increasing peoples
health is deteriorating and as a result life-span of people also has been constantly reducing.

All this even though science and technology has been progressing swiftly towards making
our life pleasurable.

So what is wrong? What are we really missing?
What is wrong is that we dont have knowledge. Some simple or limited knowledge is
enough to realize that all the pleasures of the world arent enough to get rid of sorrows from
our mind or calm our mind. All these pleasures do is veil our inherent sorrow and make us
experience temporary happiness from the world. This temporary happiness is so short-lived
that it eventually will lead to sorrow alone. Therefore wise people will never take resort to
pleasures of the world. Instead they will try to gain knowledge about the world.

Dont we know a lot about the world? Arent we trying to find out other planets and their
compositions as well?
Yes but in the struggle to find out a lot about the world, we are missing out on the nature of
the world which is crying out to us every minute.

What is the nature of the world?
The world as we experience every now and then is constantly changing. Therefore the
statement that change is the only permanent thing in the world. The changes of the world
are experienced through our very body and through experience of the world. Science also
clearly says and proves that the external world, consisting of our own body, is constantly
changing.

What is the harm in the world changing?
There is no harm except that anything that is changing cannot lead to eternal bliss. Such an
entity can lead to temporary happiness but no eternal bliss will ensue from such a changing
world. For example, a married couple are living happily but then suddenly the wife starts
seeing change in her husband the truth is that the husband is constantly changing; one
day he behaves very well and affectionately whereas the next day he behaves exactly the
opposite of that. When the husband is constantly changing like this, the wife has no option
but to divorce the husband. This is important and inevitable as such a changing husband will
only lead to sorrow in the long run for the wife.

Thus anything that is changing will only lead to sorrow in the long run though it might
appear to give happiness; the happiness is temporary alone and therefore wise people will

not seek out such temporary happiness. The world since it is changing is sorrowful alone.
This is true knowledge of the world knowing the world to be temporary and sorrowful. This
mere or simple knowledge of the world (that is shouting at us each and every minute) will
instantly get rid of sorrows from the world. Though implementation of the same isnt very
easy and we have to go through a lot of repetition in our mind in order to gain conviction
about the temporary-sorrowful nature of the world, still effort has to be made to do the
same so that sorrows of the world are removed. Even just remembering once that the world
is temporary and sorrowful will make us get rid of sorrows (as a result of the world and
considering it to be eternal blissful in nature).

Lack of this knowledge about the world being temporary and sorrowful will lead to sorrow
constantly. The amazing fact with respect to this is that even though majority of people in
the world know the world to be temporary and sorrowful, still they seek the world
constantly they cannot but seek the world. In a way they are addicted to the world (and
its pleasures).

What can be done in order to get rid of the addiction of the world?
Merely renouncing the world saying it is temporary and sorrowful will not lead to eternal
bliss. And renunciation of the world itself is very tough unless we seek something else. The
mind always wants to cling on to one thing or the other. When a boy clings on to his
mother, a husband clings on to his wife and a father clings on to his son or daughter
everybody clings on to something or the other because that is the nature of the mind (the
mind cannot be without grabbing hold or holding on to something or the other).

The mind if it holds on to anything temporary will lead to sorrow. And once the world is
renounced, then what can the mind hold on to?
The mind then can hold on to the substratum of the world. Anything that is changing
requires a changeless substratum in which all changes happen. Even as a variable is just an
illusion in a constant similarly this entire world is just an illusion in the substratum of
Brahman or Ishwara. Seeking this Brahman will take us to eternal bliss here and now itself.

It is tough for the mind to totally get rid of attachment or association to the world but it can
definitely start clinging on to Brahman. The more attraction towards Brahman, the lesser
will be attraction towards the world. Thus any sadhaka who is seeking the non-dual reality
of Brahman will find himself not getting attracted towards the world though he may still

experience the external world like any worldly person experiences, still he will not be
affected by it as his mind is constantly focused on the non-dual reality of Brahman.

Thus through focus on the non-dual reality of Brahman and renunciation of the temporary-
sorrowful world a person will not only get rid of sorrows but he will also be able to rejoice in
bliss.

How can seeking Brahman lead to eternal bliss?
As mentioned earlier, the world is constantly changing and therefore requires a changeless
substratum. The changeless substratum behind the external changing world is the non-dual
reality of Brahman. Brahman is changeless and therefore of the nature of Existence,
Consciousness and Bliss. Such a Brahman therefore will lead to eternal bliss the more and
more we focus on it (or concentrate on it or seek it).

How can we seek Brahman?
Focus or seeking Brahman is done through knowledge alone and knowledge happens in
three steps. The three steps are that of sravana, manana and nidhidhyasana.

Sravana is listening to the scriptures with focus on the non-dual reality of Brahman. We
cannot focus on something we dont know and something we havent listened to, we will not
know. Therefore in order to know and focus on Brahman we need to learn about Brahman.
Since Brahman is the cause-substratum of the world therefore in the world we cannot find
Brahman. In order to know about Brahman, the only proofs are the scriptures
(shaastrayonitvaat). The scriptures dont objectify Brahman but they point out Brahman
even as a mirror points out our own face (it doesnt create the face but points out the face).
It is through the mirrors of scriptures that we see the non-dual reality of Brahman.

Many people listen to the scriptures but arent able to rejoice in bliss why is it so if the
scriptures talk about Brahman alone?
Though the scriptures talk about Brahman alone, still in order to rejoice in bliss our focus
should be on the non-dual reality of Brahman. Listening to the scriptures and grasping
everything in the scriptures except Brahman will not lead to eternal bliss instead it will
only lead to more sorrow. It is worse to learn the scriptures and still experience sorrow,
compared to not learning the scriptures and experiencing sorrow after enjoyment of sensual
pleasures. Thus it is important to learn the scriptures with focus on the non-dual reality of

Brahman. If there isnt any focus on Brahman then we should just stop listening to it or
learning it. We should revisit the scriptures with focus on Brahman alone as that alone will
become fruitful. Else after learning scriptures for a while we will only become egoistic and
there will not be any happiness in the mind.

It isnt enough to just learn the scriptures but it is also important to analyze the scriptures
in our mind so that no doubts arise at a later time (or even now with respect to the
teachings of the scriptures). Analyzing the scriptures with respect to logic is called manana
or reflection. Logic isnt any logic but proper logic that is supported in the scriptures. Logic
can be applied any way and any logic can be applied depending on ones intellect but then
it will not be proper logic. Proper logic is that which is approved by the scriptures and which
substantiates the scriptures, rather than going against the scriptures. People often think
that scriptures and logic dont go hand in hand this is wrong. Scriptures are the most
logical (and the logic that we talk about in the world will not stand any test at all let alone
standing the test of time). But due to lack of knowledge of scriptures people think that
scriptures are against logic.

There are both sets of people one who go for scriptures alone and ignore logic; second
who go for logic alone and ignore scriptures. Rarely alone we will find a sadhaka who
doesnt need logic (as it has been applied previously) and therefore just merely learning the
scriptures is enough for him to attain moksha. Majority of sadhakas will have to go through
logic in order to ensure that whatever has been learned goes through the intellect thereby
getting rid of all doubts that are there now and that might arise in the future. Only then
they will be able to progress quickly towards the goal of moksha through the next step of
nidhidhyasana or contemplation.

What is proper logic?
As explained, logic that substantiates the scriptures is proper logic. The scriptures
themselves talk about few logic that are proper in that they justify the scriptural truth
(rather than going against them). One of the logic is the anvaya vyatireka yukti. This is also
mentioned in the Bhagavatham.

Anvaya is co-existence and vyatireka is co-absence. This is used to find out amongst two
entities which one is the independent entity and which one is the dependent entity. When

we analyze the world we will find two entities one is the external world and second is the
Self or Ishwara (Self as Consciousness and Ishwara as the cause-substratum of the world).

Taking the example of variable and constant anvaya is that the variable exists when the
constant exists and vyatireka is that the variable doesnt exist when the constant doesnt
exist. Through this, the inference is that variable is dependent upon the constant for its
existence therefore it is just an illusion in the constant which alone is real.

Now lets apply this to the world and Ishwara. Anvaya is that when Ishwara exists then the
world also exists. Vyatireka is that when Ishwara doesnt exist the world also doesnt exist.
Remembering that Ishwara is of the nature of Consciousness will make us understand this
very easily. Without Consciousness nothing exists and if Consciousness exists then the
entire world exists. Therefore the inference is that the world is dependent upon Ishwara or
Consciousness for its existence. In other words, the world is just an illusion in the
independent substratum of Ishwara.

Thus anvaya vyatireka yukti strengthens our knowledge that whatever exists is the non-
dual reality of Brahman or Ishwara alone and the world is just an illusion in Brahman or
Ishwara. Any doubts will easily get dispelled by use of this logic.

Other logics that we can apply are with respect to finding out what was there before the
world and after the world this itself means that the world is just an illusion that
temporarily appears as existing in its substratum which existed before creation, during
creation and after creation. The world is, during creation, as well just an illusion of names
and forms in the cause-substratum of Ishwara.

Another way of analyzing is through examples or analogies. There are different analogies
that Vedanta uses to prove that the world is just an illusion in the non-dual reality of
Brahman.

The world is an illusion in Brahman or Ishwara even as snake is just an illusion in the rope.
Even as a person unknowingly sees snake in the rope that is lying down on the ground,
similarly an ignorant person sees the entire world forgetting its substratum of Brahman.


But then after knowledge of the rope, the snake just vanishes and rope alone exists; this is
unlike the worlds existence as even after knowledge the world does exist. Vedanta
therefore uses the analogy of water in desert. A person sees water in desert on a sunny day
and while walking in the desert. But once he knows that there is no water and desert alone
exists, then he isnt affected by the appearance of water. This doesnt mean that water
never again appears water may again appear in the desert but he isnt affected by the
water as he knows that there is no water at all (and whatever exists is desert alone).
Similarly a person who knows that the world is just an illusion in Brahman or Ishwara will no
longer be affected by the world. He might still see the world but the worlds appearance
doesnt affect him as he knows there is no world at all.

But the water in desert has no purpose or utility at all whereas the world has purpose and
utility with respect to actions and enjoyment. Therefore Vedanta uses the analogy of dream.
A person goes to sleep and dreams. An entire world is created by him. He goes through an
entire life time and sometimes even multiple life times. But after a lot of experience,
suddenly he wakes up to realize that everything was just a dream. It was he who himself
became the entire dream world. Similar to the dreamer becoming the entire dream world, it
is one Brahman or Ishwara or Consciousness that has become this entire world. Even as
dream has purpose and utility within itself, the external world also has purpose and utility
within itself. While experiencing the dream, it appears real; similarly while experiencing the
external world it appears real. But after waking up both the dream and the external world
are known to be just illusions. Ignorance makes us get affected by the dream or the
external world whereas knowledge makes one remain unaffected at all times irrespective of
whether the world appears to be existing or not.

The more and more a person goes through manana, the more and more stronger ones
conviction will be; there will be lesser and lesser doubts in the mind. This will in turn ensure
that there are no confusions or conflicts in the mind and the sadhaka will be able to
progress further in the spiritual path easily.

Lastly a person has to go through nidhidhyasana or contemplation. Even after listening and
reflecting too, doubts may be there in the world in the form of contrary notions. Though it
has been learnt and asserted that the world doesnt exist and only the non-dual reality of
Brahman or Ishwara exists, still the external world is experienced. Therefore a person
cannot tally with experience and knowledge. This tallying or contrary notion vanishing

happens through contemplation. A person has to constantly remember in the mind that
whatever exists is the non-dual reality of Brahman alone and the world is just an illusion of
names and forms in Brahman. Eventually, in due course of time, one will be able to get rid
of even contrary notions and then one will abide as the blissful Self at all times.

People often ask as to how is the state of moksha this is something that cannot be
explained; it can only be directly or intuitively experienced. A sadhaka who puts even little
effort to abide as the Self will easily be able to directly experience the state of moksha.
Though we do experience the bliss of the Self in the dreamless deep sleep state, still we are
unaware about it after waking up; therefore we have to go through sadhanas and
experience intuitively the blissful state of the Self.

Once a person experiences the blissful state of the Self, then there is neither dream nor
waking nor dreamless deep sleep; there is neither happiness nor sorrow; there is neither
bandha nor moksha; whatever exists is the blissful Self alone.

Even as an actor portrays his role in a movie to perfection while always remembering that
he isnt the role, similarly a jnaani portrays his role in the world to perfection while always
remembering that the world isnt real and he as the blissful Self (non-dual reality behind the
world) alone is real. He therefore remains unaffected at all times and ever rejoices in bliss.

Since the ultimate goal of life is to ever rejoice in bliss (and to get rid of all sorrows)
therefore we should all strive to gain knowledge and implement it in our lives (through
contemplation). This is only possible when we learn the system of Vedanta. People often
think that Vedanta is only for sanyaasins or for aged people and not for worldly people
Vedanta is the one and only way to eternal bliss. Since all are seeking eternal bliss therefore
Vedanta is for each and every person in the world. Unless a person goes through Vedanta,
though he may get temporary happiness from the world, he will never be able to rejoice in
bliss at all times. Therefore Vedanta is inevitable for each and every person in the world.

Again majority of people think that Vedanta is tough to learn; but this is only because we
have no knowledge of Vedanta. Anything is tough when we dont know it an anything is
easy when we know it this applies to Vedanta as well. The more and more we learn
Vedanta we will find as to how easy, simple and beautiful it is. Then we will not be able to
give up Vedanta from our day-to-day lives. Thereafter we will find ourselves not just

learning Vedanta but implementing Vedanta (or trying to implement Vedanta) at all times.
Through implementation of Vedanta we will thereby also be able to attain the ultimate goal
of life of moksha and will be able to ever rejoice in bliss.

The purpose of this magazine is to bring out the deep nuances of Vedanta so that all are
able to learn, understand and implement it and thereby through attaining the goal of life,
are able to ever rejoice in bliss.

May we all strive to learn and implement the system of Vedanta through constant
contemplation of the truth that the non-dual reality of Brahman alone exists here as the
substratum of the illusory world so that we are able to get rid of all sorrows and are able to
ever rejoice in bliss here and now itself.

AUM NAMAH SHIVAYA
Feb 21
st
.


Anukramaanika

Vedanta Madhuryam .................................................................................................................................... 1
Ishwara Siddhi ............................................................................................................................................. 11
Upanishad Vicharah .................................................................................................................................... 37
Panchasutram ............................................................................................................................................. 50
Vedanta Mata Sankshepah ......................................................................................................................... 53
Ishwara Nirupanam ..................................................................................................................................... 56
Anukramaanika Nirdesham ........................................................................................................................ 60


Ishwara Siddhi

The ultimate goal of life
People often wonder as to what is the purpose of always discussing about the ultimate goal
of life this is something that has been read again and again in this magazine. Is it really
worth discussing this one goal at all times? Is there something called an ultimate goal that
can be achieved by people? All such doubts arising in the minds of sadhakas are
unwarranted because there does exist an ultimate goal of life. Until this ultimate goal of life
is achieved, a person will experience only sorrow in the world. Sorrow experienced is not
just in this birth but it spans across multiple births. As Sankara beautifully puts it a person
goes from birth to death experiencing nothing but sorrow and sorrow alone. Until the
ultimate goal of life is achieved, the cycle of births and deaths which only leads to sorrow
will never end. Therefore wise sadhakas will try to find out more about this ultimate goal of
life and will try to achieve it as soon as possible.

Now what is this ultimate goal of life? Is it the same for everybody or different for each
person?
Contrary to what todays human resources people believe, everybody is seeking just the one
ultimate goal of life. Just because I am somebody else from you doesnt mean that I have a
different goal and you have a different goal of life. Though from the external world
perspective both you and me have different goals (based on work, marriage, pleasures etc.)
still ultimately there is only one goal that we both are knowingly or unknowingly seeking.
This one ultimate goal of life is characterized in two ways complete cessation of sorrow
and ever rejoicing in bliss.

Everybody is seeking this ultimate goal of life knowingly or unknowingly. If we take a survey
of what people want the most we will find that it is complete removal of sorrow and ever
rejoicing in bliss nobody wants to experience sorrow and everybody wants to be blissful.
Thus it is this goal of life that is sought out by all. Wise people therefore, knowing this, will
strive to achieve this goal rather than spending futile time in the world (and its pleasures).

We cannot get something until we know we want that and we strive for it. Similarly until we
know we want the ultimate goal of life and strive for it, we will not achieve it. Not achieving
the ultimate goal of life we will just be suffering in the world at all times. Irrespective of

where we are or what we are doing, we should all therefore put effort to attain the ultimate
goal of life.

Ultimate goal of life - moksha
The ultimate goal of life characterized by complete cessation of sorrow and ever rejoicing in
bliss is termed in Vedanta as moksha or liberation. Actually speaking it is just realization of
the truth that alone exists here but considering our current state of bondage, it is called
liberation.

Bondage that we experience is of different types. We experience bondage of attachments-
aversions, bondage of sensual pleasures, bondage towards people, bondage towards
sorrows, bondage towards fear etc. All of these will lead to sorrow and will take away
happiness from us (both temporary and eternal bliss). Anything that leads us to sorrow now
or in the long run is bondage. Whatever we are doing in the world, therefore, also will lead
to bondage alone (as all actions performed without knowledge will taint us and cause
bondage). Moksha is when all bondage ends and we are able to ever rejoice in bliss.

Rejoicing in bliss isnt just a temporary state like our state of bondage. For example we
suffer pain due to headache. This pain isnt permanent but just exists for a short period of
time. After a while, the pain vanishes and we are able to remain happy. But our happiness
also is short-lived it is only there until we dont experience pain again. Since we consider
ourselves as the body therefore pain is something we will have to endure most of the times.
Therefore after a while, pain again comes and our happiness vanishes. The happiness that
we experienced after pain vanished for a period of time is short-lived. Therefore it isnt
eternal bliss or moksha.

Any happiness that is temporary or short-lived is seed of sorrow alone as eventually it will
lead to sorrow and then we will experience more sorrow. A person who hasnt become the
prime minister will not be sad or will be sad just a little but a person who has become the
prime minister and isnt the prime minister now will experience more sorrow (remembering
the previous times when he was the prime minister and experienced various pleasures of
the post). Thus any temporary happiness will lead to sorrow eventually and therefore wise
people will not take resort to such pleasures.


Eternal bliss or moksha is that which is ever present. Unlike temporary happiness, moksha
is ever there and will therefore make a person rejoice in bliss. But such ever rejoicing in
bliss amidst all the turmoil and confusions of the world is only possible when one is
unaffected by the world. This means that moksha is that state wherein a person ever
rejoices in bliss irrespective of external condition whereas temporary happiness is that
which is caused due to external conditions (and once the condition vanishes, happiness too
will vanish). Moksha since doesnt depend on the world, will be ever there once a person
attains it.

The best proof for moksha is analysis of the lives of great masters of the past. If we read
about Lord Rama or Krishna in the various puranas we will find that irrespective of all the
problems they faced in life, they were able to ever rejoice in bliss. Considering the pain and
problems they experienced, all our pains and problems are nothing at all. Their greatness
isnt that they experienced so much pain but that even during such pain they were able to
ever rejoice in bliss. These stories show us that we can and should remain unaffected and
blissful at all times irrespective of whatever happens in the world.

It can be argued that these are just stories and therefore cannot be believed to be true (or
to have really happened in the past). Then we have masters like Sri Ramakrishna
Paramahamsa, Ramana Maharshi, AMMA and many others. We also have the lineage of
Sankaracharyas starting from Adi Sankara. All these masters even today show us that it is
possible to remain blissful at all times irrespective of where we are and what we are doing.
The state of moksha isnt just a fictitious one but it is something that we all can experience
as well. If it is argued that these masters were avatara purushas and therefore they were
able to rejoice in bliss but we arent and therefore we cannot, then we have masters like
Swami Vivekananda who were like us only initially but through the grace of masters, they
were also able to ever rejoice in bliss. If such masters could realize and ever rejoice in bliss,
then we will also be able to do the same easily. What is required in order to ever rejoice in
bliss is just the desire for moksha and striving for moksha at all times.

Even as a person who wants to become successful in business will constantly strive for
success and will be totally focused on his business, similarly we should constantly strive for
moksha and should be totally focused on moksha at all times. Then alone we will be able to
attain moksha. Unlike worldly goals, moksha isnt very easy to attain and therefore our total
focus or attention is required for moksha. To illustrate this, AMMA narrates a story of Bala

Krishna. Once Yashoda was breast-feeding Bala Krishna who was very hungry. But she had
kept some milk on the stove and it would have been boiled by now. Therefore ignoring
hungry Krishna, she went to take care of the milk. After a while she returned only to find
that all the butter in the house was scattered. Krishna was very hungry and therefore he
caused havoc there. In order to take care of some milk in the stove, Yashoda renounced the
Lord and therefore more damage was done to the house. In order to take care of the Lord
she needed to fully focus on the Lord and not give too much attention to anything else.

The story where Draupadi calls out to Krishna when her dress was being removed also
shows that total focus on moksha is essential to achieve it. Draupadi initially called to
Krishna with one hand while holding on to her saree with the other. The Lord didnt come to
save her. But when she let go of her saree and called out to the Lord with both hands, then
the Lord immediately came to protect her. What this story also shows is that we need total
focus or attention on the Lord or moksha in order to attain it.

This isnt the case just with moksha but it is with any goal in the world. If we want to attain
any goal in life, we need to be totally focused on it (at least for a continuous period of time).
Unless this focus is there we will find ourselves not only not achieving the goal but
becoming sad and depressed that we havent achieved the goal. Therefore wise sadhakas
should put effort to achieve the ultimate goal of life moksha at all costs and as soon as
possible itself.

Why should moksha be attained soon?
Because we are currently suffering in sorrow in the world. The goal is always to get rid of
sorrows. Though temporarily we will be able to get rid of sorrows through worldly means we
will not be able to get rid of sorrows permanently unless we seek and attain moksha. Each
moment we dont attain moksha we will be suffering again and again in the world. More
vasanas or latent tendencies will be created and this will set the stage for more births in
which we will suffer more. Therefore in order to get rid of sorrows once and for all, we
should strive for moksha here and now itself. The sooner moksha is attained, the sooner we
will be rid of sorrows and the sooner we will ever rejoice in bliss.

Also until the ultimate goal of life of moksha is attained we will find as something is lacking
in life; we will have not the sense of satisfaction or contentment. This also will trouble our
mind constantly and make it seek anything and everything in the world (which eventually

will lead to sorrow alone). Therefore as well wise sadhakas should strive to attain the
ultimate goal of life of moksha as soon as possible itself.

Mean to moksha - knowledge
Different people think that there are different means or ways to attain moksha. Some say it
is possible through knowledge; others say it is possible through devotion; yet others say it
is possible through karma; yet others say it is possible through surrender unto Ishwara
alone; thus there are many diverse views about the means to moksha. Which one is really
true this is something that has to be thoroughly analyze by sadhakas if they want to
attain moksha. Even as a person who doesnt know the way to his destination will be stuck
on the road, similarly a sadhaka who doesnt know the means to moksha will get stuck up in
the spiritual path and will never ever attain moksha. Therefore analysis and finding out as to
what is the means of moksha is very important for a sadhaka.

Moksha as we have seen is realization of our very nature of Ishwara. For moksha to become
eternal, it shouldnt be something that is newly attained. Anything that is newly attained will
be lost as well. Therefore moksha has to be always present in us as our very nature. If
moksha is always present in us then why dont we experience it? Vedanta answers that it is
due to ignorance that we arent able to realize our very state of moksha. As to what is
ignorance, it cannot really be explained. The moment we try to explain ignorance, ignorance
just vanishes. For example, when we try to find out darkness we will find that it doesnt
exist (it just vanishes). Similarly when we try to find out about ignorance we will find that it
doesnt exist at all.

Though it doesnt exist, ignorance is a matter of direct experience for an ignorant person
(even as darkness is experienced directly by a person who is in a dark place). This
ignorance when experienced by oneself will lead to sorrow alone as it veils our very nature
of moksha. This is called bandha or bondage wherein we forget our nature of moksha and
as a result we run behind objects of the world thinking they will lead to eternal bliss.
Instead of leading to eternal bliss, the objects of the world will only lead to sorrow
eventually.

Removal of darkness is through bringing light when we will realize that there is nothing
really called darkness. Similarly removal of ignorance is through knowledge. When we learn
about our very nature of Lord, ignorance will just vanish and we will realize that there never

was any ignorance at all in the first place and it was just an illusion that appeared as
existing in the absence of knowledge of our very nature of Lord.

Even as darkness can be removed by light alone, similarly ignorance can be removed by
light alone; not by any other means. Similarly ignorance can be removed only by
knowledge, not by any other means. Therefore Adi Sankara beautifully says in
Vivekachoodamani that we may be learning the scriptures, we may be doing sadhanas, we
may be doing tapas but unless we have the direct intuitive knowledge that I am Brahman or
the Lord we will not attain moksha even in a 100 lifespans of Brahma!!! This means that
moksha is attained through knowledge knowledge here isnt mere theoretical knowledge
of oneself being the Lord but direct intuitive knowledge of the Lord as our very nature.

All other paths like devotion, karma, yoga etc. are just means whereas the final means or
step to moksha is knowledge (realizing our very nature of the Lord). All other means than
knowledge will only set the stage for knowledge and moksha (but cannot give us moksha
directly).

People often fight in the name of devotion and knowledge as to which is greater. Both are
one and the same only the emphasis alone differs in both. In devotion emphasis is on the
Lord whereas in knowledge emphasis is on the Self. In devotion we learn more and more
about the Lord whereas in knowledge we learn more and more about the Self. In devotion
we learn the glories of the Lord whereas in knowledge we learn more of the scriptures.
Ultimately in both there is only oneness a devotee should remember that the entire world
is pervaded in and out by the non-dual reality of Lord and that the Lord alone exists here;
similarly a jnaani should remember that the entire world is pervaded by the non-dual reality
of Brahman or Self which alone exists here. Until this oneness is there, there will not be any
moksha or eternal bliss though we can claim ourselves to be devotees of jnaanis, still I
there is no experience of bliss, then there is no purpose at all of being in the spiritual path
(and pursuing the spiritual path).

In devotion there is knowledge and in knowledge there is devotion therefore the Lord
often equates the both in Gita. In few places the Lord says that he is attained through
knowledge and in few places he says that he is attained through knowledge. This is only
correct if both knowledge and devotion are the same. The Lord also clearly says in the 7
th


chapter that the greatest of devotees is a jnaani who sees everything as pervaded in and
out by the Lord (such a devotee is very rare indeed, says the Lord).

Amidst all these clear statements about devotion and knowledge, those are true fools who
compare both and fight over which is greater. They are like two fools comparing as to
whether apple is great or orange is great such comparison is futile as both are great and
good for different purposes. With knowledge and devotion, both are required for a sadhaka
to attain the goal of moksha and there is absolutely no difference between both once we
progress in the spiritual path.

Since bhakti or devotion is very loosely used in the world therefore the scriptures say that
knowledge is the only means to moksha. Knowledge here isnt knowledge of the world but
knowledge of the non-dual reality of Brahman or the Lord (as our very nature of Self and
not as different from oneself). Until this knowledge dawns, there will not be any moksha
and though we may learn the scriptures and traverse the spiritual path still we will be
experiencing only sorrow.

Where can be know about the non-dual reality of Brahman or the Lord?
This is only possible through the scriptures scriptures are the irrefutable proof about the
Lord and they point out to the Lord. They are without any fault because they dont have any
author (without authorship). They are revealed after creation through the breath of Brahma
and they are collected by rishis during their times of intense meditation.

The three texts that point out Brahman or the Lord very clearly (beyond doubt) are the
Upanishads, Bhagavad Gita and Brahma Sutras. Therefore these three are called prasthaana
trayas. It is through learning of these that we can learn about Brahman or the Lord. Other
texts like puranas, prakarana granthas written by various authors etc. will give different
perspectives or specific knowledge of the Lord they are definitely useful for a sadhaka but
whenever doubts and conflicts arise, he should refer to the prasthaana trayas for
clarification and correction of views.

Many think that prasthaana trayas are very tough to learn; but this is wrong. Prasthaana
trayas are very easy indeed to learn, we just need an open mind and a proper Guru or
proper perspective. Then we will find that the truth and concepts propounded in the

prasthaana trayas are very easily understood by us and we will very soon progress towards
the ultimate goal of moksha here and now itself.

Who is the Lord?
This is a question that people have been trying to find answers too. It is not just spiritual
people but even the scientists and many others also have been trying to find out the answer
to this question. It is a question which if answered will answer all other questions that might
arise in the mind. How is this so? Because the Lord is one knowing whom everything
becomes known.

Mundaka Upanishad starts with the shishya asking the Guru to teach that by knowing which
everything becomes known. The Guru slowly starts from the cause of the world and finally
concludes by saying that everything that is there is the Lord alone and one who knows the
Lord knows everything. But before getting to this truth, lets try our analysis slowly from the
effect of the world.

The world an effect
Everything that is part of the world is part of cause-effect theory. This theory means that
whatever is an effect requires a cause and without the cause, the effect can never come into
existence. Now, what is an effect? An effect is that which is created out of a cause. Any
effect therefore isnt permanent but temporary only existing for a short period of time.
The best example for this is the creation of pot from mud or clay. Mud is the cause of the
pot and the pot is the effect of mud. This is because pot only exists for a short period of
time before its creation, mud alone existed and after its destruction as well only mud will
exist. The effect of pot exists only in between creation and destruction.

The world that we currently perceive is undergoing constant change. Therefore it is clear
that the world should have been created and will be destroyed as well. Thus it is proven
beyond doubt that the world is an effect of a cause. If we go from the effect of the world to
its cause, then we will find a permanent entity.

The ever changing world requires a changeless cause. If this isnt the case then the cause of
the world itself will be an effect (any cause is permanent and an effect is just temporary). In
order to avoid infinite regression, we have to conclude that the cause of the world itself is
permanent or eternal.

There also needs to be a cause of the world because though the world appears to be
independent, it isnt so. Everything in the world follows a rule or a law. Anything that follows
a rule or a law definitely needs to be governed by a force or a person higher than what
follows the rules. For example there are many vehicles driven in the road. But they arent
driving of their own will or with their own rules there is a rule that is made and there is
also a way to ensure or enforce that these rules are followed. This is done by the traffic
police who are above the drivers of the road. If drivers of the road do any mistake, then the
traffic police will catch them and appropriate punishment will be given to them (we are
talking about the ideal situation and not the corrupt situation that we find in India or other
countries today). Similarly this world also follows a rule. Though when we look at countries
and people living in countries, there is no real rule though rules are there for namesake,
people still commit mistakes; still such mistakes arent there for the world as a whole (here
we mean the entire universe). The sun, the moon, the stars, the prime elements of fire, air
etc. and even death follow a clear-cut rule. This rule is something that can never be broken
(corruption is impossible for this).

If in an office people have to work then there should be a supervisor so what to talk about
the world as a whole? Therefore it is clear that there is a supervisor of the entire world who
controls the entire world or oversees the entire world so that everything is happening as per
rules or laws. Without this controlling force, everything will be in chaos. Katha Upanishad
says that this force is the Lord (termed as Brahman in the scriptures) and everything does
its activity properly fearing this force.

Now this force isnt itself under the control of another force because then it will lead to
infinite regression. Therefore this force is the supreme force that controls the entire world
and itself is without any control.

But control or power always leads to misuse and laziness so why isnt this power also so?
Because this power is the perfect power. It is perfect and therefore it never gets corrupted;
it never does any misuse and it never is lazy. But all this is fine theoretically and not
practically. Practically it is impossible for any power or controller to remain without getting
corrupted by power etc. The only way to answer this is that this power that controls the
entire world is totally unaffected and a mere witness to everything that happens in the
world. Even as a judge gives judgement to a case while himself remaining totally unaffected
to the case, similarly this judge of the supreme force of the world is just a judge who gives

judgement based on rules for the world. The rules of the world are the rules of karma or
action any action has an equal and opposite reaction any person who does an action will
have to reap the fruit of the action whether it is in this birth or in future births. This eternal
rule of the world happens without any break even for avatara purushas (hence Rama who
killed Bali had to be killed by Bali as a hunter in the krishna avatara). It is the presence of
this supreme force of the Lord that ensures that this eternal rule of karma is followed at all
costs.

If we look at the world we are in, we find a lot of chaos with respect to countries and people
but if we look at the universe as a whole, there is less chaos. This itself shows that the
universe or the entire world is controlled by a force which is called in the scriptures as the
Lord.

Lord cause of the world
The direct or simplest way to define the Lord is as the cause of the world. This is also known
as causation theory. Any effect that is present now has to be created by a cause. The world
as an effect is created by the cause of the Lord. But then the question comes as to what is
the nature of this cause for this, Vedanta says that the Lord as the cause of the world is of
the nature of Existence, Consciousness and Bliss.

The cause of the world has to be eternal (if not it will lead to infinite regression, as has been
explained before itself). The eternal cause of the world exists at all times and therefore is of
the nature of Existence. But existence is only possible when light falls upon it for example
we say that a chair is there or exists if light falls upon it. But light of tube light or other
sources of light are temporary sources alone, the ultimate light source is that of
Consciousness because if Consciousness exists, then everything in the world (or the world
itself) exists and if Consciousness doesnt exist then nothing at all exists (even in the
world). For the cause of Lord to ever exist, he should be of the nature of Consciousness
(only then he will exist at all times). Therefore the Lord is of the nature of Existence and
Consciousness. Anything that exists at all times is also infinite or unlimited. Any finiteness
or limitedness will make an entity non-eternal. That which is limited will lead to temporary
happiness alone and that which is unlimited will lead to eternal bliss. Since the Lord is
unlimited, therefore he is blissful in nature. Thus the Lord is of the nature of Existence,
Consciousness and Bliss.


In short, we can say that the Lord as the cause of the world is of the nature of Existence,
Consciousness and Bliss. The Lord is also the supreme or uncaused cause of the world
there is nothing that causes the Lord as the Lord ever exists.

But before creation, what was the nature of this cause and after creation how does it exist?
Before creation, there is no duality at all as duality that we see is the world alone. If the
world doesnt exist then there is no duality whatsoever. Thus before creation, the Lord alone
exists, one without a second. Sruthi says this in the Chandogya Upanishad that before
creation only existence existed, one without a second.

Duality or differences are of three types internal, of similar types and of dissimilar types.
Internal difference is when there are parts for an entity. For example, a tree has parts of
branch, fruit, root, leaves etc. This means that there are internal differences in the tree.
Difference between similar types is when one object of a particular type is different from
another object of the same type. For example one tree is different from another tree.
Difference between dissimilar types is when one object of a particular type is different from
another object of a different type. For example one tree is different from a stone (as both
stone and tree are of different types or kinds).

With respect to the Lord as the cause of the world, all three differences doesnt exist before
creation. There are no internal differences as the Lord is partless anything that has parts
is subject to changes whereas the Lord is eternal and changeless. There is nothing like the
Lord because then there would be two Lords (of the type of Lord) this would make the
Lord finite or limited. There also cannot be anything different from the Lord as then there
would be relationship between the Lord and that something else this relationship will bring
in limitedness and the Lord would cease to be eternal. Therefore it is clear that the Lord is
without the three types of differences, before creation.

But then what about differences after creation?
For this we have to first analyze as to what is creation. Creation is the dual world getting
created as an effect of the cause of Lord who is one without a second or non-dual in nature.
Now how can creation come out of the Lord? Though there are broadly different types of
creation theories, we can classify or categorize all of them into two the origination theory
or the modification theory. Origination theory says that something new (or different from
the cause) is created newly. We can say that the pot is newly created from mud.

Modification theory says that an existing entity changes form or shape and therefore
something new is created. This is like milk changing into curd.

There cannot be any origination of the world from the non-dual reality of Lord because the
Lord is non-dual there is nothing different from the Lord to be created (and there is no
efficient cause like the potter to create a new entity). There also cannot be any modification
of the Lord because the Lord is changeless and eternal. Therefore both these theories of
creation fail with respect to the non-dual reality of Lord (as the cause of the world).

But creation still has to be explained as we see the world as existing now (and different
objects and people put together in it). Therefore Vedanta says that the world is created
through the theory of projection or appearance (vivarta). In this theory, there is nothing
new created from the cause but the cause appears as the effect and due to lack of
knowledge, people are deluded into thinking that something new is created. For example, a
person sees a snake lying on the road during evening (dim light time). But there is no snake
at all created, it is just a rope that appears as the snake. Similarly this entire world isnt
created from the Lord but the Lord appears as the world due to ignorance we think the
world to be something new but at all times the world is the non-dual reality of Lord alone.

Even as in the dreamer, the entire dream world appears to be very real similarly this entire
world appears to be very real in the non-dual reality of Lord. But once we know that it is the
Lord who appears as the entire world, then there is no world at all existing then where is
creation happening? There is no creation at all happening but it is just an illusion in the
cause of Lord. This is like dream world which is never created in the dreamer but it just
appears to be existing for a short period of time in the dreamer.

The dream world appears very real when we experience it but is known to be an illusion
when we realize that it just appears in the dreamer and ultimately there is no illusion also
as only the dreamer exists at all times. This means that there is no real dream world
created at all. Similarly when we perceive the world we try to find out the cause of the
world but there is no real world at all existing it is just an illusion in the non-dual reality of
Lord. Even as any illusion is an illusion when we perceive it and when we know it as its
substratum it is just non-existent (or not at all present). Similarly the world is an illusion in
the non-dual reality of Lord when we experience it but it just not at all there or not at all
created. This theory of no world being created is called ajaativaada which is very tough to

apprehend for normal people who perceive the world and therefore cannot consider it to be
non-existent.

Lord the substratum of names and forms of the world
Any effect is just an illusion of names and forms in its cause. At any point of time, it is the
cause that exists in a different form. Vedanta therefore says that the world is just an illusion
of names and forms in the non-dual reality of Lord. Vedanta also uses the analogy of gold
ornaments and objects made of mud and iron pieces to explain this. There are many gold
ornaments created like gold chain, gold necklace, gold ring etc. All these are different from
one another but essentially they are all gold alone. The differences (or creations) are just an
illusion of names and forms in gold. Similarly all objects made of mud like pot, wall etc. are
just an illusion of names an forms in mud as at all times they are mud alone.

If these illusions of names and forms are the cause-substratum alone then why dont we
perceive it that way?
That is the problem of our perception. Perception is of two types based on ignorance and
based on knowledge. Perception or perspective of ignorance makes us think the names and
forms to be real (forgetting the essential substratum). When we have this perspective we
will be lead into sorrow alone as we will get affected by the changes that happen to the
names and forms. Any name and form will have birth, change and death. Unless we know it
to be essentially the substratum we will get affected by it and will experience only sorrow.
Rather than having the perspective of ignorance we need to have the perspective of
knowledge wherein we see all names and forms as their essential substratum.

Taking the example of gold, normal people have the perspective of ignorance as they
differentiate between each and every names and forms of gold. Therefore when one gold
ornament dies, they are sad and go to the goldsmith to mend it. When one ornament is out
of fashion then also they become sad ad run to the goldsmith. They are always affected by
the changes happening to the names and forms. But the goldsmith has knowledge that all
gold ornaments are just names and forms in gold (or they are gold alone). Therefore he
remains unaffected at all times. Even when people go to him and ask to create new
ornaments, he is unaffected as he knows them all to be gold alone. This perspective of
knowledge of the goldsmith makes him remain ever unaffected amidst all the changes that
happen to the names and forms.


Similarly with respect to the world as well we can have the perspective of ignorance or that
of knowledge. Majority of people have the perspective of ignorance wherein they see
everything as different from one another and as real. Therefore any changes that happen
they will get affected very soon ultimately they are only lead to sorrow at all times. But if
this perspective is changed to that of knowledge then they will be able to see everything as
just an illusion of names and forms in the Lord. With this perspective they will be able to
remain unaffected amidst all the changes that happen in the world as they know that the
world is the non-dual reality of Lord alone. Such people are called jeevan muktas or jnaanis
as they are not bound by the rules of the world but they ever remain unaffected and
blissful. Even as an actor portrays his role to perfection while remembering at all times his
real nature similarly these jnaanis remain unaffected while performing actions in the world
like any other worldly person.

True knowledge of the Lord is not just as the cause of the world but as the substratum of
the world or as the world itself. The world as names and forms is an illusion and ultimately
non-existent but the world as the non-dual reality of Lord is the Lord alone. Until a person
remembers this nature of the Lord as pervading the entire world as its substratum, he will
not benefit at all from knowing about the Lord. Merely learning puranas or even the
scriptures will not help until and unless we gain this knowledge about the Lord as pervading
the entire world and as the entire world (and are able to abide in this knowledge at all
times).

The Lord ones very nature of Consciousness
The Lord is the cause of the world and is the world as its substratum but what about me?
Who am I? How am I related to the Lord? Until these questions are answered, we will still
be unclear about the Lord and therefore knowledge of the Lord as pervading the entire
world will not lead to eternal bliss for us.

Lets first analyze our very nature before trying to find out as to how we are related to the
Lord.

Generally we consider ourselves as the body-mind-intellect complex hence when
somebody asks us as to who we are, we reply back with our name, our age etc. Name, age
etc. are not really about ourselves but about our body. Even various qualities like spiritual,
philosophical etc. are only for the mind and not for me. But normal people consider

themselves as one with the body-mind-intellect. Therefore any change that happens to the
body-mind-intellect is considered as change for themselves. Thus after a few days we say
that we have grown fat, we are sick, we are improving, we are tensed, we are sad etc. All
these are changes that happen to the body or the mind or the intellect and not to ourselves.
It is ignorance that makes us think that we are the body-mind-intellect. The I that
identifies and associates itself with the body-mind-intellect is called the Ego. As Advaita
Makaranda says, Ego is constantly changing. But even amidst all these changes we are able
to identify ourselves without any change. These changes are also perceived by us this is
only possible if we arent the changes but are the witness of all these changes (changeless
substratum behind these changes).

In order to understand the changing I and changeless I we need to analyze the three
states of waking, dream and dreamless deep sleep. A person undergoes these three states
in a day (and since a day is the shortest period of time therefore it is taken up for analysis).
In the dreaming state, there are lot of changes happening to me as the changing I. But all
these changes temporarily vanish in the dreaming state. In the dreaming state there is
another I that is there which is sometimes same, other times different and sometimes
totally different from the waking I therefore a beggar dreams that he is a king and a king
dreams that he is a beggar. In the dreaming state as well, the I constantly undergoes
changes. But both these I-s of waking and dreaming vanish in the dreamless deep sleep
state. This is the state where a person is neither awake nor dreaming but just sleeping. But
in this sleep as well there is awareness as after waking up there is the recognition that I
slept peacefully or blissful and I didnt know anything. It is clear that the dreaming and
waking I arent present in the dreamless deep sleep state.

But in all these three states, there is an I which is constant and which is able to relate to all
of these states. The dreaming I isnt there in the waking state and the waking I isnt there
in the dreaming state and both arent there in the dreamless sleep state. Therefore this
changing I isnt real I as I am able to put together all of waking, dream and dreamless deep
sleep. This I which is the basis of the three states and is ever changeless is the real I and
substratum behind the changing I. This changeless I isnt related to the body-mind-intellect
but it is the very basis of the body-mind-intellect. This I is our real nature and is rarely
realized by people majority of people just consider themselves as the changing I.


Even as the snake is superimposed on the rope, similarly this changing I is superimposed on
the changeless I and therefore we undergo all changes. These changes in turn leads to
sorrow in the long run. Though our nature is changeless I (changeless means blissful) still
due to wrong knowledge or superimposition we constantly suffer. This is like a dreamer
suffering in the dream state while not knowing that it is just a dream and he is ever
unaffected by the dream world. A jnaani is one who realizes his very nature of changeless I
that is the substratum of the entire world and is ever unaffected.

What is the nature of this changeless I?
This changeless I ever exists (there is no point of time where I dont exist) and therefore is
of the nature of Existence. For it to always exist, it has to be ever shining. It is ever shining
and illumines itself and others at all times therefore it is of the nature of Consciousness.
There is no point of time that this I is hated therefore it is blissful in nature. It cannot be
argued that a person commits suicide and therefore he hates himself it isnt hate for
himself that causes him to commit suicide but love towards himself and himself not being
able to remain blissful as a result of surroundings or situations that causes him to commit
suicide thus suicide is due to love for oneself. Therefore this changeless I is never hated
but ever loved and blissful in nature.

Since this changeless I is of the nature of Existence, Consciousness and Bliss therefore it is
one with the Lord or Brahman (as Advaita Makaranda beautifully puts it). There cannot be
two entities of the same nature of Existence, Consciousness and Bliss since the I am of
the nature of the Lord therefore I am one with the Lord (and not different from the Lord).

But why do I feel myself to be different from the Lord?
Difference is due to the limitations that are present in the empirical state. Empirically I am
part of this world and an individual whereas the Lord is the controller or cause of the world.
I am limited-pervasive and limited-knowing whereas the Lord is all-pervasive and all-
knowing. Both these qualities are with respect to the external world alone considering that
the world is just an illusion and ultimately unreal, these differences arent real differences at
all. Therefore I am one with the Lord at all times.

Ramana Maharshi thus beautifully puts it
Ishajeevayorveshadheebhidhaa
Satsvabhaavato vastu kevalam

The difference between Ishwara and Jeeva is that of dress (body) and intellect (one is
limited-pervasive and limited knowing whereas other is all pervasive and all knowing).
Essentially both are of the nature of Existence alone.

Veshahaanatah svaatmadarshanam
Ishadarshanam svaatmarupatah
When the difference of body and intellect vanish then a person realizes his own Self this is
vision of Ishwara as ones own nature.

Thus it is very clear that essentially I am of the nature of Lord and differences between me
and Lord is only as a result of the external world. The world being ultimately unreal, I am
always one with the Lord. Until a person gains knowledge of this truth about the Lord being
ones very nature of Consciousness there will not be any true knowledge any knowledge
but this non-dual knowledge of the Lord as all-pervasive Consciousness (ones own very
nature) will not lead to eternal bliss; instead it will only lead to temporary happiness and
eventually will lead to sorrow alone for a person.

We find a lot of people running hither and thither in search of the Lord but they fail to find
the Lord as eternal bliss because they are searching for the Lord in the external world. The
Lord is present as our very nature of Consciousness. As Yoga Vasishta says, when a person
forgets the Lord as ones own Self (inside ones heart) and searches in the external world it
is like a person searching for jewels when he has the king of jewels of kaustubha in his very
hand. He is definitely a fool and will never attain eternal bliss but will ever suffer alone in
this illusory world.

So what is the purpose of various puranas, temples etc. that preach that the Lord is in
heaven and talk about the glories of the Lord?
These are meant to take us inward into our own very Self. Currently our mind is focused on
the external world attachments and aversions to the external world is too much that we
cannot but get rid of it easily. All of a sudden trying to meditate and seek the Lord in our
mind is impossible and therefore we have to slowly bring our focus away from the world
unto the Lord. This is through temples, stories etc. which focus on the Lord as a supreme
power or cause of the world. When we hear about such a Lord, our mind will not get
distracted into the world but will go away from the world and unto the Lord. Eventually
through focus more and more on the Lord, we will be able to become calm. A calm mind

means that we are seeking deeper into ourselves rather than into the external world. The
more and more we achieve this, the more and more we will become blissful. And eventually
the puranas or temples etc. will lead us to the ultimate truth (through knowledge) that the
Lord alone exists as the very substratum of the entire world and as our very nature of
Consciousness.

Any person who forgets to remember the Lord as the substratum of the entire world and as
their very nature of Consciousness will not be able to achieve the ultimate goal of life of
moksha or eternal bliss. Though such a person might get temporary happiness from the
world or through worshipping of the Lord, still he will not be able to ever rejoice in bliss.
Therefore ardent sadhakas should always try to remember that the non-dual reality of Lord
alone exists as pervading the entire world of names and forms and as our very nature of
Consciousness (that which pulsates inside as I-exist, I-exist at all times). This is the one
and only way to moksha or eternal bliss (fulfillment of life is only possible through this).

Ishwara different views
We have seen till now that Ishwara is the cause of the world the supreme eternal cause of
the nature of Existence, Consciousness and Bliss. The world that we currently perceive is
just an illusion of names and forms in Ishwara even as various objects made of mud are
mud alone at all times. The Lord isnt different from ourselves but our very nature of
Consciousness that which is the witness of the three states of waking, dream and
dreamless deep sleep. It is this knowledge of the Lord that will take us beyond all sorrows
of the world and will make us ever rejoice in bliss.

Though essentially the individual of Jeeva and the supreme of Ishwara are the same, still
different acharyas opine differently about Ishwara. Some of the views will be discussed here
but it should be remembered that ultimately Ishwara is none other than the non-dual reality
of Brahman. All different interpretations or versions of Ishwara is only when we consider the
external world of duality to be real when we remember that the world is just an illusion
and ultimately unreal then we will find that it is only Ishwara who exists here pervading the
entire world (and is none other than Brahman as propounded in the scriptures).

Generally acharyas say that Brahman along with the power of Maya is called Ishwara. Jeeva
is Atman along with the avidya or ignorance. Though jeeva is bonded by avidya, Ishwara is
never bonded by Maya instead Ishwara controls his own illusory power of Maya. When

Maya is there, then Ishwara appears as different from Brahman but ultimately (and at all
times) Ishwara is one with Brahman alone. It is Maya that is the material cause of the world
and it creates names and forms. As Sankara puts it in Dakshinamurthy Ashtakam, it is Maya
that makes the external world appear to be very real when it isnt existing at all the world
is just an illusion like the dream world; it appears very real when experiencing it but is
known to be an illusion once we wake up from it. But it is the power of Maya that makes the
impossible possible and deludes us into thinking that the world of names and forms is very
real.

Even though Ishwara is Brahman with Maya, since Maya is just an illusory power of Ishwara
that is assumed for explaining the external world therefore Ishwara is one with Brahman
alone (and not different from Brahman at any point of time).

Another view is that Ishwara is an illusion like jeeva essentially both are Brahman but
empirically Ishwara exists. Even as a person is the father and grandfather towards son and
grandson, similarly it is one Brahman that appears as Ishwara and Jeeva with respect to
Maya and Avidya. Since both Maya and avidya are just illusions therefore Ishwara and Jeeva
also are illusions and they are essentially Brahman alone.

Yet another view is that Ishwara is the bimba chaitanya from which the jeeva or reflection
of Consciousness comes into picture. Even as a face is reflected in a mirror, similarly
Ishwara is reflected in the intellect and becomes jeeva. Even as the original face is ever
real, similarly Ishwara is always real alone. Irrespective of whether jeeva is there or not,
Ishwara is ever the original Consciousness and unaffected at all times.

All of the above views are maintained by different acharyas and it is in order to explain
empirically to a sadhaka who is progressing as to what is Ishwara, what is jeeva etc.
Ultimately all such explanations are not at all required for an ardent sadhaka who has full
faith in Vedanta. For such a sadhaka, whatever exists at any point of time is the non-dual
reality of Brahman. Brahman is called Ishwara when there is the world to control and
thereby he becomes all-pervasive and all-knowing. It is this Ishwara who appears to be
limited (as if limited) in an individual (body-mind-intellect) and becomes kutastha. It is
kutastha that gets reflected in the intellect and becomes the jeeva. Since reflection doesnt
exist without original therefore jeeva is essentially kutastha alone. Kutastha appears to be
different from Ishwara as a result of adjuncts of body-mind-intellect since adjuncts arent

real therefore kutastha is essentially Ishwara or Brahman alone. Even as pot-space appears
different from infinite space when the adjunct of pot is there, similarly when the adjuncts of
body-mind-intellect are there, then kutastha appears as different from Brahman but at all
times pot-space is infinite-space alone and not different from it. Similarly kutastha (and
jeeva as well) is at all times Brahman or Ishwara alone not different from it.

There can be a question that if jeeva is Ishwara alone then how come jeeva is not able to
control the world like Ishwara is able to?
The answer lies in the truth that there is no world at all to control. It is just an illusion like
water in desert. Even as a person can never control water in desert, similarly controlling the
external world is not at all possible. We all know of all avataras who themselves werent
able to control the world this is because there is no world at all there to control. And if
really we want to control the world, we just have to put effort in concentrating the mind
then we will find that controlling the world is possible (to an extent). Since the world is an
illusion only a foolish person will try to control the world. A wise person knowing that there
is no world at all will never try to control the world; instead he will just enact his role in the
world like an actor portrays his role to perfection in a movie, while remaining unaffected at
all times.

A jnaani is one who realizes that the entire world is just an illusion in Ishwara or Brahman
or ones very nature of Consciousness and therefore though he lives in the world like any
worldly person, he is never affected by the world. Like the lotus leaf that lives in water but
isnt tainted or wet by water, similarly such a jnaani though lives and acts in the world is
never affected by the world. Instead he ever remains unaffected and blissful amidst all the
chaos, sorrows and sufferings in the world.

The ultimate goal of life is to ever rejoice in bliss amidst all the sorrows of the world even as
a dreamer is unaffected by the dream world after knowing that it is just a dream. Then
alone we will find all sorrows ending and then we will be able to ever rejoice in bliss. Since
until we achieve this blissful state that is devoid of sorrow, all sorrows will continue from
one birth to another therefore we should strive to put effort to achieve this blissful state. It
is only possible through knowledge of the non-dual reality of Ishwara as the cause-
substratum of the world and as our very nature of Consciousness. Through this knowledge
alone we will be able to put an end to all sorrows and will be able to ever rejoice in bliss.


Sankara beautifully says in Vivekachoodamani thus
Vadantu shaastraani yajantu devaan
Kurvantu karmaani bhajantu devataah
Aatmaikyabodhena vinaa vimuktir na
Siddhyati brahmashataantare api

Scriptures may be learnt; yajnas may be performed; actions may be performed and various
devatas may be pleased but without knowledge of ones own very nature of the non-dual
reality of Brahman there will not be any liberation; not even in hundred lifespans of
Brahmaa.

Summary of Ishwara
Ishwara can be defined using the below points:

1. Ishwara is the supreme uncaused cause of the world.
2. Ishwara is of the nature of Existence, Consciousness and Bliss.
3. Ishwara is one without a second (without any differences).
4. Ishwara is the substratum of the world (even as dreamer is the substratum of the dream
world).
5. Ishwara is ones own very nature of Consciousness (that which pulsates at all times as I-
exist, I-exist).
6. Knowledge of Ishwara as non-dual reality of Consciousness (that is the substratum of the
world and our very nature, beyond the body-mind-intellect) alone will lead to eternal bliss
or moksha.

Conclusion
Though there are different opinions or views about Ishwara, still ultimately we can say that
Ishwara is the non-dual cause of this world and considering the world as an illusion, Ishwara
is the substratum of the world. The duality that we currently perceive in and as the world is
just an illusion of names and forms in Ishwara even as various ornaments of gold are mere
names and forms in gold. Even as the dreamer alone appears as the entire dream world,
similarly one Ishwara appears as the entire world.

This Ishwara is not somebody who is sitting amidst the skies and offering his blessings on
selected individuals but he is the indwelling Consciousness in all beings. That which pulsates

inside as I-exist, I-exist at all times is Ishwara alone and not different from Ishwara. Lack of
this knowledge of Ishwara as the very substratum of the entire world makes people search
for him all over the entire world. But such search will not lead us anywhere other than to
sorrows.

A wise person instead of searching in the entire world will try to control his mind and go
inward thereby through knowledge of Vedanta (after gaining purity and concentration of
mind) he will be able to find out Ishwara dwelling in his very heart. And then he will realize
that the entire world which appears as different objects is just an illusion in the non-dual
reality of Lord in other words, whatever exists is the Lord and the Lord alone. This
knowledge of everything being one non-dual reality of Lord alone is the way to eternal bliss.
It is only through this knowledge and acceptance (or intuitive experience) of Ishwara alone
will put an end to all sorrows (caused as a result of duality and considering duality to be
real) and will make us ever rejoice in bliss. All sadhakas therefore should put effort to
realize this Ishwara as ones very nature of Consciousness and that which pervades the
entire world in and out as its substratum. Then slowly and eventually, sadhakas will be able
to ever rejoice in bliss.

May we all strive to remember the entire world to be pervaded by one Ishwara who is our
very nature of Consciousness so that we are able to get rid of all sorrows and are able to
ever rejoice in bliss here and now itself.


Anumaanas used
H|4l- T6 -4-, 6FPl( 4 P |B 4l6 {
varavicra kartavya, tasmdeva muktisambhavt|1|

1. Enquiry into Ishwara is ones duty because moksha or liberation is possible only through
that. It is moksha of the nature of complete cessation of sorrow and ever rejoicing in bliss that
we all are knowingly or unknowingly seeking. This moksha is only possible through
knowledge of Ishwara therefore enquiry into Ishwara is essential and ones duty (this means it
has to be carried out at all costs).

Hl l TF4TlT , 6FPl( 4 l TF4 B |7|F|64B 4l6 -
varo lokasyakraa, tasmdeva lokasya sisthitilayasambhavt|2|

2. Ishwara is the cause of the world; because from him alone, the worlds creation, protection
and destruction can happen. The world is created, protected and destroyed not by itself but by
some superior force this force is the cause of the world (that from which the world has come,
that in which the world exists and that unto which the world merges at the time of its
destruction); therefore it is clear that Ishwara is the cause of the world.

Hl l TF4l|Ul+-, |P4ll TF4TlTt4l6 , B9 = 46 (
varo lokasydhihna, mithylokasyakraatvt, sarparajjuvat|3|

3. Knowledge is fruitful only as a result of the four-fold qualification because due to that alone
knowledge is fruitful, like eyes and objects. Even as objects of the world are perceived as a
result of eyes alone, similarly knowledge is fruitful only as a result of the four-fold
qualifications. Even though objects of the world may be there, still they will not be perceived
unless a person has eyes which are functional similarly for knowledge to become effective or
fruitful (means to lead to the ultimate goal of moksha) the four-fold qualifications are required.

F4- B|(l+-(F4-9-, |+t4t4l6 l TF4TlTt4lv
svara saccidnandasvarpa, nityatvt lokasyakraatvcca|4|

4. Ishwara is of the nature of Existence, Consciousness and bliss, because he is eternal and the
cause of the world. That which is eternal will be of the nature of Existence, Consciousness and
Bliss (existence as it always exists, consciousness as that is the light to illumine existence and
bliss as it is unlimited or infinite). Ishwara as the cause of the changing world is also changeless
and that which is changeless is eternal (or without any changes and ever remaining the same).


H 9TP 4l|6l4-. 6F4|P4lt4l6 l TF4l|9 -
vara ekamevdvitya. dvaitasyamithytvt lokasypi ca|5|

5. Ishwara is one without a second, because of the illusory nature of duality and that of the
world. Duality or differences are caused as a result of the world alone. If the world doesnt exist
then duality or difference also doesnt exist. Before creation the world didnt exist and after
destruction the world will not exist. Therefore temporarily it appears to be existing but is just an
illusion in its cause-substratum of Ishwara. Since the world or duality or difference is an illusion
therefore Ishwara is one without a second (or devoid of the three differences of internal
difference, difference between similar and dissimilar entities).

Hl+P 4 Pl Pl -, 6F4 4 Bt4t4l6 ~ t4 T6t4l\
varajnameva mokamrga, tasyaiva satyatvt rutyukatatvcca|6|

6. Knowledge of Ishwara alone is the way to moksha, because Ishwara alone is real and due to
being proclaimed by the scriptures. Ishwara alone is real and that which is real alone can lead to
moksha of the nature of complete cessation of sorrow and ever rejoicing in bliss. Therefore
knowledge of eternal Ishwara alone will lead to moksha this is what scriptures also say and
therefore it is clear that knowledge of Ishwara alone is the way to moksha or liberation.

H|6l4 Hl+l( 4 Pl -, 6F4F4-9t4l6
advitya varajndeva moka, tasyasvarpatvt|7|

7. Moksha is as a result of knowledge of non-dual Ishwara alone because Ishwara is non-dual in
nature. Moksha is knowledge of Ishwara since Ishwara is non-dual in nature therefore it is
knowledge of non-dual Ishwara that alone will lead to moksha; knowledge of Ishwara as
something else will not lead to moksha but will lead to sorrow alone in the long run (this means
that sadhakas should remember Ishwara to be non-dual in nature in order to attain moksha).

H- F4F4-9 6-4-, B|(l+-(-9t4l6 , F4ltP46 <
vara svasvarpacaitanya, saccidnandarpatvt, svtmavat|8|

8. Ishwara is ones own very nature of Consciousness because of being of the nature of
Existence, Consciousness and Bliss, like the Self. The Self is of the nature of Existence,
Consciousness and Bliss. Ishwara also is of the nature of Existence, Consciousness and Bliss.
Therefore it is clear that Ishwara is ones very nature of Consciousness (and not different from
Consciousness, that which pulsates inside as I-exist, I-exist at all times).


=l4 H (F6 4 Hl-9 94, 4t4l6 P(|9 Tl 7t4l
jva vara bhedastu veadhrpa eva, yuktatvt mahari uktatvcca|9|

9. The difference between jeeva and Ishwara is with respect to intellect/knowledge and form
alone, because it is logical and it has been mentioned by Maharshi. Jeeva is limited-knowing
and limited-pervasive whereas Ishwara is all-knowing and all-pervasive. Since the world is an
illusion therefore there is neither knowledge nor space thus both Ishwara and Jeeva are one
alone essentially. Since Ramana Maharshi also says the same therefore also both Ishwara and
Jeeva are the same (words of realized masters are never wrong and true alone they are
resonances of the scriptures and therefore authoritative like the scriptures).

H 94 HF6l(, H|F6t4-9t4l6 l TF4ll-9t4l, F4U46 {
vara eva astha, astitvarpatvt lokasydhrarpatvcca, svapnavat|10|

10. Ishwara alone exists here, because of being of the nature of existence and being the
substratum of world, like dream. Even as the dreamer alone pervades the entire dream world
due to being its substratum similarly the entire world is pervaded in and out by Ishwara who
alone exists here. Also since Ishwara alone is real therefore whatever exists is essentially
Ishwara alone (just the names and forms make it appear as if the world is different from
Ishwara). This statement also means that whatever exists is Ishwara and Ishwara alone exists
here nothing else exists (this knowledge and abidance in it is the direct way to moksha or
eternal bliss here and now itself).

Summarizing Slokas
l TF4 TlT |4|& 6F4l|Ul+-9T-
H- B|(l+-(- 6( 4lF6l( B4 (l{
lokasya kraa viddhi tasydhihnarpaka|
vara saccidnanda tadevstha sarvad|1|

1. Know the cause of the world and of the nature of its substratum to be Ishwara who is of the
nature of Existence, Consciousness and Bliss. Such an Ishwara alone exists here at all times
(irrespective of whether the world appears as existing or not, Ishwara alone exists here as the
cause-substratum of the entire world).


H- F4ltP 6-4- B|(l+-(-96-
( 6 |P44l |4|& 66l P | F4 t4 -
vara svtmacaitanya saccidnandarpata|
bheda tu mithyay viddhi tato mukti labhasva tva|2|

2. Ishwara is ones very nature of Consciousness due to being of the nature of Existence,
Consciousness and Bliss. Difference is just an illusion, know thus and attain liberation.


Upanishad Vicharah

Recap
Previously we saw the nature of Brahman as nirguna or one without any qualities. Gunas
which are sattva, rajas and tamas are born out of Maya. They constantly bind people into
the sense objects of the people. As the Lord says in Gita, sattva binds people to knowledge
or happiness, rajas binds people to actions born out of desires (or wanting more and more)
and tamas binds people to the darkness of ignorance. All these gunas constantly bind
people. This binding leads eventually to sorrow alone.

If it is argued that the happiness born out of sattva doesnt lead to sorrow then it is wrong;
the three gunas of sattva, rajas and tamas are always present at a particular time in a
particular person. But only one is predominant and the other two are secondary. But this
doesnt mean that one alone is or will be there. After a period of time, sattva will change to
rajas (predominant) which in turn will change to tamas. Therefore by being not permanent
but just temporary in nature, sattva also will lead to sorrow alone in the long run. Only that
which is permanent is eternal and will lead to eternal bliss or ever-lasting happiness.
Everything else will eventually lead to sorrow alone.

Now, since the three gunas are born out of Maya therefore they are not real. Maya itself
isnt real. It is just an illusory power of Brahman or the Lord which leads to the external
world that we currently perceive. The very fact that the world takes birth and goes towards
death itself means that it is temporary or illusory. Therefore the cause of the world is also
illusory alone and not real.

Even as darkness is not at all real but appears as existing as a result of lack of light,
similarly lack of knowledge of ones very nature of Brahman leads to thinking that the world
is real. Thinking the world to be real (and Maya to be real) a person gets bound by the three
gunas.

Jeeva isnt real at all jeeva which is association with the body-mind-intellect-objects-
people is just an illusion in the non-dual reality of Brahman. Vedanta says that jeeva is
reflection of Brahman in the intellect. Since intellect itself is an illusion therefore the
reflection of Brahman in the intellect also is an illusion. And even as the reflection of ones
face in the mirror doesnt exist without the actual face, similarly the reflection of Brahman

doesnt exist without Brahman. This Consciousness or Brahman which is the original is our
very nature. It is that which pulsates constantly inside as I-exist, I-exist. We have somehow
forgotten our very nature of Consciousness and therefore whatever isnt real is
superimposed on the Consciousness. We think ourselves to be the jeeva that is bound by
the three gunas and living in the world as an individual.

If we just analyze the three states of waking, dream and dreamless deep sleep we will
realize that I or jeeva isnt just a reflection but it is the non-dual reality of Brahman alone.
Jeeva as reflection is constantly changing since it is reflection in the medium of intellect,
whenever intellect changes jeeva also changes (even as whenever water moves, the sun
reflected in water also moves). But in essence, the action sun which gets reflected in the
water is without any changes (it doesnt have any change at all). Similarly jeeva as the
essence of Brahman is changeless. Though in the three states I appear to be changing, I am
changeless at all times. If I am changing then how can I relate myself with the three states
of waking, dream and dreamless deep sleep? That which is changing is specific or limited to
one of the three states but since I who am awake now was dreaming earlier and was
sleeping before that, therefore it goes without saying that I am changeless. I am the
changeless substratum behind all the changes that happen in the three states. But due to
ignorance I think myself as being bonded by the three states. This wrong knowledge of
myself being bonded leads me to think that I should attain happiness. Seeking happiness
we run around the entire world not realizing that our very nature is that of happiness.

It is only in Vedanta that a person realizes himself to be the changeless blissful
Consciousness that is the very essence of the entire world. But then who was changing
earlier in the state of bondage? Brahman of the nature of Consciousness alone exists at all
times irrespective of whether we accept this or not, whatever exists or appears as existing
is Consciousness and Consciousness alone. Therefore even in the state of bondage,
whatever existed is Consciousness alone.

Though I might consider myself to be bonded, still I am the non-dual reality of
Consciousness alone (as this is my very nature). But I appear as bonded as a result of
ignorance. When this ignorance vanishes as a result of knowledge of Vedanta, then I will
realize that I am ever-liberated. Liberation isnt something that is newly attained by a
person but it is just remembrance of ones very nature that was somehow forgotten.


As to how my very nature was forgotten, there is no explanation or answer at all possible.
The moment I realize my very nature, I realize that there is no ignorance and there never
was any ignorance at all. An analogy for this is the dream state. A person dreams and
therefore he enters into a number of activities in a world. An entire lifetime is spent in the
dream and sometime he may even take another birth. But after a while, suddenly he wakes
up and realizes that everything was just a dream (and nothing really existed). While
dreaming, the dream appeared very real but after waking up the realization dawns that
there never was any dream at all. And it is the truth that there never can be any dream
created but while experiencing the dream, it appears very real. Similarly when a person is
bonded or in ignorance, everything appears very real (the entire world) but after realization
a person knows that nothing exists and whatever is there is the non-dual reality of
Brahman. The person also realizes that though he appeared as experiencing sorrow, he was
ever blissful alone even the experiencing of sorrow was just an illusion and not real.

Even as the dreamer is ever a witness to the entire dream world (and its activities) similarly
the waking person is just a witness to the entire waking world that is currently perceived.
Knowledge of oneself being just a witness to the entire world a person never gets bonded
by the person (even as a person who knows that he is dreaming and the dream world isnt
real will not affected even while experiencing the dream world).

Even as in dream a person appears as different, similarly the jeeva appears as different
from the non-dual reality of Brahman. But through knowledge, jeeva realizes that I am one
with Brahman and I just appeared as if bonded. Then all bondage will vanish. Similarly will
vanish all sorrows (that are caused as a result of bondage). Thereby such a person will ever
rejoice in bliss (in the knowledge that I am the non-dual reality of blissful Brahman alone).

He who ever rejoices in bliss has realized Brahman as nirguna or beyond all gunas. Beyond
all gunas just means that he realizes that there are no gunas and therefore even though
the gunas might appear as existing, still he will not be affected by them (even as the
dreamer who has realized that there is no dream will not be affected by activities in the
dream world).

But what about duality? Is there any duality in Brahman? If duality is there in Brahman then
Brahman will become limited and therefore sorrowful. Therefore Brahman has to be non-
dual in nature and this non-dual reality of Brahman is explained in the next two slokas.

9TP 4l|6l4t4l|Tl O B4 (l
|P4lt4 6|4HF4 F97 |B& 4 - ~ 6 -+-+
ekamevdvityatvnnirguo brahma sarvad|
mithytva dvaitavivasya spaa siddha yukte rute||27||
27. Being one without a second, Brahman is nirguna or without any qualities at all times; te
illusoriness of the dual world is very clearly proven through scriptures and logic.

Differences three types
Differences or bheda is of three types svagatha, sajaateeya and vijaateeya. Svagatha is
internal differences. Any entity that has parts has internal differences (as a result of the
parts). For example, a tree has internal differences as it has trunk, roots, leaves, fruits etc.
A body has internal differences of hands, legs, face etc. Sajaateeya bheda is difference
between similar entities or entities of same type or category. For example, a tree is different
from another tree a body is different from another body. Vijaateeya bheda is difference
between dissimilar entities or entities of different category. For example, a tree is different
from a rock, a body is different from a tree etc.

When we look at the entire world we find that these three types of differences are always
there in entities. Anything and everything that is created has internal differences. And since
the world is composed of different types of entities, therefore we find that there are
sajaateeya and vijaateeya bheda also in the world.

What is the harm in having differences?
Differences or bheda leads to attachments and aversions when they are objects that are
perceived by us. Though sometimes we can remain indifferent towards the world of objects,
still majority of people we will get into likes and dislikes that becomes attachments and
aversions (eventually indifference also will lead to attachments and aversions). Moreover
anything that has differences is subject to the cycle of birth and death. Therefore being non-
eternal it will only lead to sorrow in the long run. Therefore wise people should always strive
to attain that which is devoid or beyond all differences.


But is there any entity that is beyond differences?
Differences or the world is something that has taken birth and will eventually die. Such a
temporary or non-eternal entity has to be just an illusion in an eternal entity that is
permanent or changeless. Even as a variable is an illusion of names and forms in a
constant, similarly the changing world also has to be an illusion in its changeless substratum
(which alone exists at all times and the changing world is just names and forms in it even as
various objects of gold are mere names and forms in gold).

Before the changing world came into existence, the changeless substratum alone has to
have existed. This is proclaimed by the scriptures through the statements that Sat or
existence alone existed before creation, one without a second. Logic also supports this view
that one non-dual Brahman as the substratum of the world alone existed before creation of
the world. Though we find the world as existing or appearing in its substratum of Brahman,
it isnt real and therefore before its creation, only Brahman existed.

Were there any differences in Brahman?
Definitely no. Brahman was one alone and without a second or without any differences. This
is mentioned through the words of ekamevaadviteeyam. Ekam means one, eva means alone
and adviteeyam means without a second.

The word of ekam negates any internal differences in Brahman. The word of eva removes
any similar entities like Brahman and adviteeyam says that there is nothing apart from
Brahman. In short, Brahman is devoid of the three differences of svagata, sajaateeya and
vijaateeya. It cannot be argued that Brahman was devoid of these three differences before
creation and now Brahman has these three differences an entity which is devoid of three
differences will always be devoid of the differences (even as an entity that is filled with
differences will always be filled with differences alone).

Logic also proves that Brahman is devoid of any differences. We have already seen that
Brahman is of the nature of Existence, Consciousness and Bliss. Any entity that is of the
nature of Existence, Consciousness and Bliss is devoid of any parts or internal differences.
This is because parts makes an entity non-eternal this means that it isnt of the nature of
Existence (exists at all times). Since Brahman is eternal therefore Brahman is devoid of any
parts or internal differences.


Now can there be anything similar to Brahman? This is also not possible as we cannot have
two existence or two consciousness. If this be the case, then there should be a relation
between both and that would mean that they are limited (any two entities that are related
to each other will be limited). It cannot be argued that there is no relation between the two
Brahmans yet they are unlimited only wherever there are more than one, there will
always be relationship and therefore limitation as well. Therefore it is very clear that
Brahman is one alone and without any sajaateeya bheda or differences between similar
entities (there is nothing similar to Brahman).

Though there cannot be any second Brahman, can there be anything different from
Brahman?
Definitely not as before creation, Brahman alone existed as the cause-substratum of the
entire world. The world is what creates differences and such a world didnt exist before
creation. It is this state where Brahman alone exists and there is nothing second or different
to Brahman that we experience in the deep sleep state. We are sleeping and not dreaming.
There is neither experience of the external gross world or the internal subtle world. Yet we
are existing and rejoicing in bliss. This is the state of dreamless deep sleep that shows that
Brahman is without a second.

It cannot be argued that there is something other than Brahman or ourselves in deep sleep
state as we dont experience it. It cannot be said that without any experience of the world,
the world still exists as then anything and everything will come into existence (as currently
we dont experience a lot of things in the world but that doesnt mean that they do exist).
Sruthi also says that in deep sleep there is no duality (there is nothing to be seen in deep
sleep as there is no duality or anything different from oneself).

But is one Brahman alone in the state of dreamless deep sleep?
Yes, as long as the world of duality exists one appears as different from Brahman (and as
the individual or ego) but in the deep sleep state there is no duality at all. Moreover
Brahmans very nature of eternal bliss is experienced in the dreamless deep sleep state.
This bliss that lasts through the entire deep sleep state is that of Brahman alone (as
Brahman alone is unconditionally blissful). Therefore it is very clear that bliss as present in
the dreamless deep sleep state is Brahman alone.


The state of deep sleep clearly proves beyond doubt that one Brahman alone ultimately
exists and duality is just an illusion. The duality seen in the waking state is similar to the
duality seen in dream state. In dream, everything appears very real but once the dreamer
wakes up then he realizes that everything was just an illusion in himself. The entire dream
world was himself alone and everything appearing as himself.

As long as duality is there, there will be sajaateeya and vijaateeya bhedas but since
Brahman alone exists here and there is no duality whatsoever in Brahman, therefore there
are no differences of sajaateeya and vijaateeya in Brahman. Thus Brahman is beyond all
differences. This is what sruthi says through the terms of ekamevaadviteeyam (one alone,
without a second).

But what are differences that appear as existing or present now?
They are just illusions in the non-dual reality of Brahman. Scriptures give the analogy of
gold ornaments and objects made of mud to illustrate as to how these differences are just
illusion in Brahman. There are a lot of ornaments in a goldsmiths shop gold necklaces,
gold rings, gold chains etc. All these appear different from one another but really speaking
they are all gold and gold alone. The differences are just names and forms in gold.
Essentially all ornaments are gold alone. A normal person forgets this essential or true
perspective and therefore suffers in sorrow (he gets affected when one form dies and
another form takes birth). But the goldsmith is unaffected at all times because he knows
that all gold ornaments are just names and forms in gold alone. Therefore even when one
form dies and another takes birth, he is unaffected. Similar is the case with the world and
its objects.

Another analogy used is that of objects made of mud. There are many objects made of mud
like pot, wall etc. All these appear different from one another but essentially they are mud
alone. The differences are just names and forms in mud. Similarly this entire world that we
currently perceive is just names and forms in Brahman. Differences are mere names and
forms as essentially everything is Brahman alone (that world which has come from
Brahman, exists in Brahman and merges unto Brahman at the time of its death can be
nothing but Brahman alone). An ignorant person considers the world as different objects
and therefore suffers in sorrow whereas a learned person (a jnaani) sees the world as just
names and forms in Brahman. Names and forms dont have any reality whatsoever but they
are just illusions or appearances in their essential entity. Thus the entire world is just an

illusion of names and forms in Brahman this knowledge makes a jnaani ever rejoice in
bliss or remain unaffected at all times (irrespective of whatever changes happen in the
world of names and forms).

Brahman - nirguna
Gunas as we have seen limits entities. But they are only present when there is duality (an
entity is different from its guna or quality). Since the entire world is just names and forms
in the non-dual reality of Brahman (which alone exists), therefore there is no duality and
gunas. Since gunas are not there in Brahman therefore Brahman is nirguna or without any
gunas or qualities. Also since Brahman is the substratum in which gunas appear as existing
and limited objects of the world, therefore Brahman is nirguna or beyond gunas.

A person who realizes himself to be beyond gunas (as Brahman) will not be affected by
gunas that control the entire world. It is the gunas that make us seem affected by the
world. Gunas make us go from one nature or character to another frequently. Though we
might seem to be sticking on to one guna, after a while we will change from one guna to
another. Constantly being whirled from one guna to another, we experience only sorrow.
The only way out of sorrow is to realize ourselves to be beyond gunas.

People often think that through Vedanta we will attain moksha or remove bondage. Really
speaking there is nothing new to be attained or nothing to be removed. We appear as if
bonded by maya or gunas. This seeming-bondage has to be removed through knowledge of
ourselves being nirguna or Brahman that alone exists and is therefore beyond all gunas.
Vedanta therefore only removes the ignorance of our very nature of blissful non-dual
Brahman.

AMMA narrates a story to illustrate as to how there is no bondage and whatever is required
is just knowledge that will remove ignorance and make us realize our very nature of
Brahman. Once a person was sitting near a tree; there he saw another person bringing few
cows. The cows werent tied with any ropes. But the person showed as if he was tying the
cows to the tree. Later in the evening he came back and showed as if removing the ropes
and then the cows went back with him. This viewer was surprised by it. Next day he tried to
push the cows away when they were just near the tree but not tied to it. But the cows
wouldnt move. The reason was that they thought that they were bonded to the trees. When
questioned, the person owning the cows said that first day he tied the ropes and next days

he realized that he didnt have to really tie but just to show as if tying was enough. Similar
is our bondage in the world. There is no real bondage as whatever exists is the non-dual
reality of Brahman. But we appear to be bonded ignorance of our very nature of Brahman
makes us think we are bonded. This ignorance thereby bonds us to the world and makes us
as if suffer in the world. All the while we appear as suffering, we are the non-dual reality of
blissful Brahman alone. Even as a dreamer is never affected by the dream but appears to be
affected while in the dream, similarly we appear to be bonded in the world while we are
never bonded. Like the cow that refuses to move because it thinks it is tied to the tree,
similarly majority of people in the world refuse to accept themselves to be the non-dual
reality of Brahman.

Wise people will always reflect in their mind (and through proper knowledge) that they are
the non-dual reality of blissful Brahman. Thereby they will ever rejoice in bliss remembering
that everything happening in the world is just an illusion in the non-dual reality of Brahman.

Illusoriness of the world
The statement that Brahman is one alone, without a second doesnt negate the world as it is
still experienced. Therefore an argument can be raised as to what happens to the world is
it real or unreal? The world isnt real because then it wouldnt undergo any changes (the
world constantly changes). This is following the Lords words that the real never ceases to
exist and the unreal never has any existence. That which ceases to exist undergoes changes
(as it is one of the six modifications that any non-eternal entity undergoes). The world since
undergoes changes is non-eternal and therefore isnt real. The world also cannot be said to
be unreal like the castle in sky or hares of a horn or son of a barren woman this is
because the world appears as existing. Unreal has no existence whatsoever and will never
even appear to exist.

Vedanta says that the world is an illusion it is neither real nor unreal (it isnt real as it
changes and it isnt unreal as it temporarily appears as existing). But this illusoriness of the
world is something that has to be proven unless it is proven, all assumptions or
statements about Brahman will be false and Vedanta will fall apart completely.

How do we prove that the world is an illusion?
Anything that appears as real while perceiving it and ultimately is unreal is an illusion.
Example of an illusion is snake seen in rope. While perceiving the snake, it appears to be

real but once it is known as the rope it is unreal. It is not real because it vanishes and it
isnt unreal as it is currently perceived. Therefore it is just an illusion in the rope (an illusion
is something which appears to be real but is ultimately unreal).

A simple analysis of the world will also prove that it is just an illusion in Brahman as it
appears to be real when perceived or experienced but is ultimately known to be non-
existent in Brahman. This can be proven through both logic and scriptures (scriptural
statements).

Scriptures say that before creation, Brahman alone existed. This means that the world is
created out of Brahman and exists only for a short period of time. Scriptures also repeat
again and again that the entire world is pervaded or filled in and out with Brahman.
Therefore it is very clear that the world is just an illusion in Brahman (that which appears as
real but is unreal ultimately or essentially).

How can it be proved logically that the world is just an illusion in the non-dual reality of
Brahman?
This is explained in the next sloka.

Hl(l H-6 4l|F6 46 Pl+ 5|9 6l
+ Bt4t4 6 6F4l|F6 l+ |( F4U4tB(l+-<+
dau ante ca yannsti vartamne'pi tattath|
na satyatva tu tasysti bhna hi svapnavatsad||28||
28. That which is not there in the beginning and the end, that is same in the present as
well; there is no reality for it and its existence or appearance is like dream at all times.

Before creation and after creation
The world as we currently perceive is something that is created from the non-dual reality of
Brahman. It cannot be argued that the world ever existed as the world is constantly
changing. Anything that is changing is subject to birth and death therefore such an entity
would have had its creation and will also undergo destruction. So the eternal entity behind
the world is that which was there before creation and is there after creation as well. The
entity that is there before creation is the non-dual reality of Brahman (as the cause-

substratum of the world). That which is there after creation is also the non-dual reality of
Brahman.

Even as the dream world comes from the dreamer and merges unto the dreamer, similarly
the external waking world comes from Brahman and merges unto Brahman. This means
that before creation and after creation (or destruction) only the non-dual reality of Brahman
exists.

That which didnt exist yesterday and will not exist tomorrow is just an illusion even if it
appears as existing today. No court will accept anything that exists for a short period of
time. Since the world didnt exist before creation and will not exist after destruction or after
creation, therefore it is illogical or insensible to accept the world to be real. Though it might
appear as existing for a very long period of time, still it is just an illusion in the non-dual
reality of Brahman.

Yoga Vasistha thus says that anything which didnt exist in the beginning and doesnt exist
at the end also doesnt exist in the middle (even if it appears as existing in the middle).
Such an existence in the middle cannot be called existence at all for it is very short.
Considering such existence to be real is like considering the dream world to be real. Though
while experiencing the dream world, it appears to be real still after waking up it is known to
be an illusion (or non-existent). Only a fool will think that the dream world is real and will
dwell upon it constantly. Instead a wise person will accept the world to be just an illusion
and therefore he will live in the present alone.

Similarly a wise person will not accept the world to be real as it appears to be existing now;
because he knows the world didnt exist in the beginning and will not exist in the end;
therefore he will always remember that it is just an illusion that appears to be existing for a
period of time (now). Such a temporary non-existent worlds existence is just an illusion
alone no wise person will accept it to be real. Instead a wise person will set aside such a
world and will remain unaffected at all times by the world and its activities.

Even as a person who knows that there is no water in desert will not be affected by the
appearance of water in desert; even as a person who knows that there is no snake but rope
alone exists will not be affected by the rope, similarly a person who knows that the entire
world that is currently perceived is just an illusion in the non-dual reality of Brahman (and

ultimately doesnt exist at all) will not be affected by the world. Instead like an actor
portraying his role to perfection in a movie while always remembering his true nature, such
a wise person will remain unaffected at all times; all the while he will be portraying his role
to perfection in the world. The Lord therefore says that even as a worldly person gets
affected by actions and performs them, a wise person will perform actions in the world like a
worldly person but he will never be affected by actions or the results of actions. Instead he
will ever rejoice in bliss.
Sankara summarizes this state of moksha or ever blissfulness in Bhaja Govindam beautifully
thus:

Yogarato vaa bhogarato vaa
Sangarato vaa sangavihiinah
Yasya brahmani ramate cittam
Nandati nandati nandati eva

Whether in yoga or bhoga; whether attached or detached; one whose mind is ever in the
non-dual reality of Brahman (remembering that whatever exists here is the non-dual reality
of Brahman), he rejoices in bliss; he verily rejoices in bliss at all times.

It is generally misunderstood that once a person realizes Brahman then the world of duality
will just vanish. The world of duality doesnt really exist for it to vanish. It is just an illusion
that appears to be real. It will cease to have any effect when we know and remember it to
be just an illusion. Then though the world might appear as existing still it will not make us
affected. Even as a person who sees water in desert but knows that there is no water will
never be affected by water (even though he might run behind the water, following other
people of the world), similarly a person who remembers that the non-dual reality of
Brahman alone exists as the substratum of the world (which is just an illusion in Brahman)
will not be affected by the world though he might still live in the world, perform actions and
behave like any other worldly person. He will not experience any sorrow internally and will
ever rejoice in bliss.

We will continue with analysis of the lakshanas of Brahman in the next edition.

May we all strive to remember that the world is just an illusion in the non-dual reality of
Brahman which alone exists, one without a second, so that we will be able to get rid of all

sorrows and will be able to ever rejoice in bliss in contemplation of our very nature of non-
dual blissful Brahman.


Panchasutram

Panchasutram Summary
We have thus come to the end of this short series on pancha sutras, a set of five simple
sutras that summarize Vedanta in very simple terms. We will see a summary of this short
work in order to ensure that we are able to benefit out of this work and through
implementation of Vedanta, will be able to attain the ultimate goal of moksha.

When starting Vedanta the question that has to be convincingly asked and answered is "why
Vedanta". There are so many means in the world through which a person can live a peaceful
and happy life. And these means are very simple to practice. And majority of people are
already used to these means from their childhood (being groomed in this society). What is
so specific about Vedanta that makes it not just attractive but inevitable for all sadhakas.

This is answered in the very first sutra which says that the world is temporary and filled
with sorrow. All the means that we have are of the world. Everthing that we know is just the
world. And this world is temporary or constantly changing. There needs to be no proof given
for the changing nature of the world as it is matter of direct experience for all people. Since
the world is temporary therefore it is sorrowful. Happiness though attained from the world
in a limited way is limited in that it doesn't last long. Such happiness which is attained after
much effort and doesn't last long is source of sorrow. It only leads to sorrow therefore wise
people will not take resort to such temporary happiness of the world. Thus the world being
temporary in nature is sorrowful in nature.

If we argue that we can, through means of the world, attain a higher world like svarga and
enjoy the pleasures of svarga then that world is also temporary like this world. And when
we attain a higher world we should remember that it is like getting a paid vacation to
hawaii. The vacation will definitely end. As long as punyas are there, a person will enjoy in
svarga. Once punyas are exhausted, then the person has to come back to this world.
Therefore svarga or any other higher world also is temporary and seed of sorrow.

Now since the world is temporary and sorrowful, is there any way out? Is there any way to
eternal bliss?
The second sutra says that there is a way out and this way out is through the substratum of
the world. Any changing entity requires a changeless substratum. Example is a variable

which is at any point of time a constant - the name of the variable is just an illusion in its
substratum of a constant. Similarly this changing world has for its substratum the entity
called Brahman. Brahman is that from which the world has come, in which the world resides
and unto which the world merges after its destruction. This Brahman is defined in the
shaastras as of the nature of Existence, Consciousness and Bliss. Brahman is existence in
nature as Brahman exists at all times (never ceases to exist). Since Brahman exists at all
times therefore the light of Consciousness which illumines all existence has to be the very
nature of Brahman. That which exists at all times is unlimited (that which is limited doesn't
exist at all times). That which is unlimited is blissful in nature as its happiness isn't limited.
Thus Brahman is of the nature of Existence, Consciousness and Bliss.

This Brahman as the substratum of the world is the way out of all sorrows and to the goal of
eternal bliss (which is the ultimate goal of life for each and every person).

Now how can we attain Brahman? If we attain Brahman then will it not be temporary as it is
newly attained (that which is newly attained will be lost too).
Hence the third sutra that realization of Brahman happens. There is no attaining of
Brahman. Brahman is our very nature of Consciousness, that which pulsates inside as I-
exist, I-exist. Currently ignorance makes us forget our own very nature of Brahman.
Therefore realization of Brahman has to happen through knowledge and knowledge alone.
Knowledge gets rid of ignorance and then I realize that I am Brahman (and that I was
Brahman at all times, never was I different from Brahman - the illusion of world is just a
dream and in this dream we get deluded into thinking that I am the body, these are my
people and objects etc.). Since ignorance is the cause of not knowing Brahman (and
sorrow) therefore knowledge is the one and only way to eternal bliss (there is absolutely no
other way). Though other means of karma, yoga, bhakthi etc. help in the path still
knowledge is the one and only way to moksha or realization of Brahman.

Now what is knowledge?
The fourth sutra says that knowledge is comprised of sravana, manana and nidhidhyasana.
It has to be remembered that knowledge of Vedanta (or the philosophy of Upanishads) is
what is meant by knowledge and this alone can remove ignorance as Vedanta alone
explains about Brahman as one's own Self.


Knowledge begins with sravana or listening to the scriptures with import on Brahman. This
means when we listen we should remember and be able to hear about Brahman and
Brahman alone, in one or the other way. After listening next a sadhaka should go through
manana or reflection on whatever has been listened to in order to remove doubts and
through logic. Lastly when doubts are resolved in the mind then the sadhaka should do
nidhidhyasana or contemplation - here the sadhaka always contemplate in the mind that
Brahman and Brahman alone exists here.

Though sravana and manana seem tough, they are easy indeed. As Prof. Balakrishnan Nair
says, even a child can easily understand. Therefore any wise person will be able to
understand easily the import of the scriptures and thereby will be able to realize Brahman
through constant contemplation at all times. And wise people should go for moksha through
contemplation of Brahman because as the fifth sutra says, if the goal of moksha isn't
attained then a person continues in this ocean of samsaara (characterized by birth and
death) experiencing nothing but sorrow alone. Instead of letting go of moksha if a person
attains moksha through contemplation of Brahman at all times then such a person will be
able to ever rejoice in bliss here and now itself.

Remembering the ultimate goal of life as eternal bliss and that this can be attained only
through knowlege of Vedanta and lastly through constant contemplation of Brahman at all
times, ardent sadhakas should strive to contemplate on Brahman at all times. Life is
precious and if we miss out on moksha this birth then we don't know if we will get the
opportunity in the next birth. And we don't know how long we will live. Therefore we should
all strive to attain moksha here and now itself, without any waste.

May we all strive to contemplate on Brahman at all times through knowledge of the
scriptures that Brahman alone exists so that we will be able to put an end to sorrows and
will be able to ever rejoice in bliss here and now itself.


Vedanta Mata Sankshepah

Avastha Thrayam - II
Scriptures very clearly say that of all the human goals that are available for all human
Moksha or liberation is the Ultimate Goal. This is because Moksha is the only goal that is
permanent whereas every other goal is not permanent. Scriptures are also very clear that
there is one way to attain Moksha that is through knowledge of Brahman alone. Any one
desiring to attain the goal of Moksha the only way is to gain the knowledge of Brahman as
ones own nature. The end portion of Veda called Vedanta is considered as the source of
Knowledge of Brahman and so the scriptures prescribe the study of Vedanta under the
guidance of a Guru.

Brahma vid aapnoti param
Knower of Brahman reaches the Ultimate.
Tam eva vidvan amrita iha bhavati na anyah panta vidhyate ayanaaya
Only the Knower (of Brahman) would attain immortality, there is no other means than
knowledge.

Scriptures prescribe the 3 step process which are Sravanam, Mananam and
Nidhidhyasanam. Sravanam is consistent and systematic study of scriptures under the
guidance of Guru for a length of time. After learning the scriptures Mananam is reflecting on
the scriptural statement so that there is intellectual conviction about the scriptural truth.
After gaining intellectual conviction about the scriptural truth, meditating or internalizing or
owning up the scriptural statement is Nidhidhyasanam. Before beginning the Jnaana
sadhana of Sravanam, Mananam and Nidhidhyasanam, the seeker would first have to
realize that everything in the world is not permanent and the bondage is because of
ignorance of that which is Permanent. Along with knowing that bondage is because of
ignorance it is important to realize that liberation is possible only through knowledge. Only
when there is realization that liberation is possible only through knowledge, would this
sadhana of Sravanam, Mananam and Nidhidhyasanam would yield benefit. Through
Sravanam self-ignorance would go away and the seeker gets Self-Knowledge through the
study of scriptures. After gaining the knowledge, through Mananam the seeker gains
conviction about the knowledge and the scriptural statements. After gaining conviction
through Nidhidhyasnam the knowledge strengthens by assimilating the knowledge.

Analaysis of different states of experience is one of the way of gaining conviction about
Brahman as ones own nature. The three states of experience are Jagrat (Waking state),
Swapa (Dream state) and Sushupti (Deep sleep state). In the previous article, we analyzed
the Jagrat avastha or waking state. We saw through various scriptural statements and logics
presented by various acharyas that all experiences during the waking state is because of
Consciousness illuminating everything. If Consciousness is not there, then there is no
experience at all. In this article we shall analyze the Swapna Avastha or dream state.

Shankaracharya in Panchikarana explains about Swapna as
Karaneshu upasamhrteshu jaagaritasamskaarajah pratyayassavishayassvapna ityuchyate.
Tat ubhayaabhimaanyaatmaa taijasah. Etat trayam ukaarah.
As the person sleepys by withdrawing the sense organs (from sense objects), the deep-
rooted impression of the waking state project thoughts. These thoughts together with their
objects constitute what is called the dream state. Atman as it identifies with those two (the
dream experience and the dream body) is called Taijasa. These three are the sound U.

In the waking state we experience the objects of the world through the sense organs. Based
on these objects are experienced impressions would be formed in the mind. Some
impressions would be intense, some would be less intensive, some would be mild and so
forth. Some thoughts which formed strong impression in our mind would be at the top of
our mind and if we have observed our mind whether we like it or not such strong impression
thoughts would stay in our mind for very long time. There would be many such thoughts
which form a strong impression. When we sleep we will not have awareness about the
external world and its objects because the sense organs would be withdrawn. But the mind
would still be active and the strong impressions formed during the waking state would get
projected as dream. During the dream state, the objects and peoples seen in the dream
would appear as real as the waking world.

In Mandukya Upanishad,
Svapnasthaano anthah prajnah saptaangah ekonavimshatimukah praviviktabhuktaijaso
dviteeyah paadah
Taijasa is the second quarter, whose sphere (of activity) is the dream state, whose
consciousness is internal, who is possessed of seven limbs and nineteen mouths, and who
enjoys subtle objects


How is Self witness of dream state?
In the waking state, we experience various objects of the world through sense organs.
Sense organs are directed by the mind and mind is illuminated by the Consciousness. Mind
is the medium through which we have the experience of the external object, but it
functions because it is illuminated by Consciousness. In the dream state, sense organs are
withdrawn but mind projects the dream world with the impressions formed during waking
state. In the dream state, the function of the mind is illuminated by Consciousness only.
Consciousness just remain as the illuminator and is not affected by the dream world.
Whether the dream world exist or not, Consciousness simply stays as the illuminator.

Ahamkaaram dhiyam saakshii vishayaanapi bhaasayet
Ahamkaaraadhyabhaavepi svayam bhaatyeva poorvavat
The witness-consciousness lights up the ego, the intellect and the sense-objects. Even when
ego etc are absent, it remains self-luminous as ever.

Nirantaram bhaasamaane kootasthe jnaptiroopatah
Tadbhaasaa baasamaaneyam buddhirnrtyatyanekadhaa
The unchangeable witness is ever present as self-luminous consciousness; the intellect
functions under its light and dances in a variety of ways.

Thus, we can see in the analysis of 3 states of experience so far that Self is the witness of
both the states untouched and unaffected. In the next article we shall analyze the Sushupti
avasthaa or deep sleep state.


Ishwara Nirupanam

V H|+-9TP
om varanirpaam

H+lPT BtF4-9TP
|tF4-9T l TTlTP +{+
anmaka satsvarpakam|
citsvarpaka lokakraam||1||

1. One who is named as Ishwara who is of the nature of Existence and Consciousness, is
the cause of the world (Ishwara always exists and therefore is of the nature of
Consciousness as without the light of Consciousness there cannot be existence at all
times).

l T-4l9T O+lPTP
F4ltP-9T H = +-+
lokavypaka brahmanmakam|
svtmarpakam vara bhaje||2||

2. That which pervades the entire world and named as Brahman is of the nature of Self
and such an Ishwara I contemplate or worship (Ishwara as the cause-substratum of the
world is termed in the scriptures as Brahman).

TlTl|-46 Tl4 |Pt46-
l T-4l8 6-4-9TP +(+
kranvita kryamityata|
lokavyptacaitanyarpakam||3||

3. The effect always pervades the effect; therefore Ishwara pervades the entire world in
the form of its cause of Consciousness.

( P4tB(l -4l8TlTP
T '7l(4 H =+v+
hemavatsad vyptakraam|
kualdaya vara bhaje||4||

4. Like all gold ornaments are pervaded by the cause of gold, similarly the entire world
is pervaded by one Ishwara that Ishwara I contemplate (even as various ornaments
are names and forms of gold, similarly the entire world of names and forms is pervaded
by Ishwara).

H(P( |( FT |6 4- B(l
BTl4+ 46 6 9+-+
ahamaha hdi sphurati ya sad|
sakalabhvane vartate prabhu||5||

5. That which pulsates inside as I-exist, I-exist at all times and that which is present in
all notions (or thoughts of beings) he is the Prabhu or Lord of the world (termed as
Ishwara Ishwara isnt different from oneself but ones very nature of Consciousness
that pulsates inside as I-exist, I-exist at all times).

(TlT H=l44l -
4 Hl 66 HFt4(P +\+
bhedakraam ajvayo|
veadh tata varastvaham||6||

6. That which is the cause of difference of Ishwara and jeeva is just intellect and form;
therefore I am Ishwara alone essentially. Ishwara is all-knowing and all-pervasive
whereas jeeva is limited-knowing and limited-pervasive therefore essentially Ishwara
is jeeva and therefore I am Ishwara alone at all times (I not as the individual but as
Consciousness or pure I which is unassociated with the body-mind-intellect).


H T |( l+B4l6
B4 TlT H =++
varea hi jnasambhavt|
sarvakraam vara bhaje||7||

7. From Ishwara alone knowledge is possible and therefore such a cause of all Ishwara I
contemplate. Contemplation of Ishwara leads to knowledge of Ishwara and knowledge
of Ishwara alone is the way to moksha or eternal bliss (the scriptures clearly say that
knowledge and knowledge alone will lead to moksha knowledge of the non-dual
reality of Brahman or Ishwara).

4-P |( 4F4l4+P
6Pl4( H B(l+<+
bandhamuktida yasyabhvanam|
tannammyaham vara sad||8||

8. One whose contemplation will lead to both bondage and liberation, that Ishwara I
prostrate always. Contemplation of Ishwara is unavoidable but it depends whether
we contemplate on Ishwara as names-forms of the world or as the substratum of the
world. If we see Ishwara with a name-form or Ishwara as the world alone, then we will
be experiencing bondage. But if we see Ishwara as all-pervasive Brahman then we will
be able to directly attain the goal of moksha in due course of time.

4F4Pl+B H B(l
+-(+-(+l +-(+-(+-++
yasyamnasam vare sad|
nandanandano nandanandana||9||

9. One whose mind ever abides in Ishwara, he is a blissful person; he is a blissful person
It is through contemplation of Ishwara (as the non-dual reality behind the world) that a
person attains bliss and therefore he ever rejoices in bliss there is absolutely no other
way than knowledge of Ishwara or Brahman in order to rejoice in bliss.

Ishwara is generally wrongly understood as somebody sitting amidst skies and
showering his blessings upon selected individuals. But the scriptures including puranas
dont talk about Ishwara as this Ishwara is impartial and the cause of the world. Mere
contemplation of Ishwara as pervading the entire world will take us from our state of
sorrow to state of bliss here and now itself.

In todays world people fight over the nature of Ishwara and therefore make claims of
my Ishwara, your Ishwara etc. But all these are wrong notions and they should
vanish through knowledge of Ishwara. The more a person learns about Ishwara, the
more closer he will go towards eternal bliss. And eventually he will realize that his very
nature of Consciousness alone is Ishwara and there is nothing but Ishwara present here.
Thereby all sorrows will end and he will ever rejoice in bliss here itself.


Anukramaanika Nirdesham

1. Editorial a general message.
2. Ishwara Siddhi an analysis of ishwara.
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. Ishwara Nirupanam a short work on Ishwara (God). 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 16.1

Diunggah oleh

Informasi Dokumen

Judul Asli

Hak Cipta

Format Tersedia

Bagikan dokumen Ini

Bagikan atau Tanam Dokumen

Opsi Berbagi

Apakah menurut Anda dokumen ini bermanfaat?

Apakah konten ini tidak pantas?

Hak Cipta:

Format Tersedia

VedantaMadhuryam 16.1

Diunggah oleh

Hak Cipta:

Format Tersedia

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 21 Feb 14

Anda mungkin juga menyukai