AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6
Vedanta Darshanam
Salutations to all.
We have come to the next month of December. When we analyze as to how fast time is passing by, we are reminded of Sankara’s words “kaalah kreedati, gacchati aayuh, tadapi na munchati aashaavaayuh” – time plays, age passes by and still there is no end to the desires of the mind. Though we are progressing in many ways in the world (in ways which we cannot even imagine or think about), still something is lacking in our mind. There is no contentment or satisfaction or peace. We always want more and more – there is no dearth to desires or expectations.
Compared to how the world was with respect to external pleasures or possessions in the past century, we are now very far advanced or ahead. But amidst all these advancements in all walks of life, there is still no progress at all with respect to the mental state of people. The mind remains, as ever, discontent. It is only discontentment that is common from all the centuries of the past and today.
As much as we try to get rid of discontentment from my mind through changing the external world, we will not be successful at all; because discontentment is due to our mental notions and not due to the external world. As AMMA says, we have learnt all sciences under the Sun but we haven’t learned to control the mind.
Controlling the mind is easier said than done. When Krishna talks about samatva yoga in the sixth chapter, Arjuna replies by saying that controlling the mind is as tough as controlling air. But the Lord replies back saying that it is possible through practice and dispassion.
There are different ways to control the mind but those will only lead to temporary results of the world. In order to get eternal fruit or eternal bliss through control of mind, we should seek nothing but Vedanta. Vedanta is that science which deals with not just the mind but everything under the Sun. Vedanta teaches us about that by knowing which everything becomes known. Vedanta therefore takes us from our state of sorrow to the state of eternal bliss; state of ignorance to state of knowledge; state of discontentment to contentment.
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If Vedanta can directly lead to eternal bliss then why aren’t people seeking it? People are not seeking Vedanta due to many reasons. One is that they think that the world can still lead to happiness. This is a wrong notion as the temporary world is only sorrowful and cannot lead to anything other than sorrow. Second is that they think Vedanta is only meant for those who have renounced the world and are doing tapas in some forest (just sanyaasis). This is yet another wrong notion. Vedanta is that which is to be implemented by everybody every day and every moment of their life. It is meant to be implemented so that living in the world will become peaceful and blissful. Third is that they think Vedanta is only to be learned after one has grown old and cannot do anything in the world. This is yet another wrong notion. Vedanta used to be studied when young – it is when young that samskaaras haven’t fully formed and therefore it is easy to learn and implement Vedanta. But this tradition of learning Vedanta at a young age has vanished and therefore those who have nothing else to do in the world try to learn Vedanta. But are they successful? Definitely no. As Sankara says, when one grows old one only has time to think (brood over the past and worry about the future). Having cultivated so many vasanas in the years till old age, such people will not even be able to spend little time in Vedanta; let alone learn and implement it.
Due to all these wrong notions and since majority of people are running behind worldly pleasures, people are unable to seek Vedanta. Not seeking Vedanta, they only always experience sorrow in the external world. If we think that sorrow will end with this birth and next birth will bring us happiness, we are again wrong. All births will give sorrow and sorrow alone. We see that even the richest people are sad for one or the other reason. Therefore having a smooth life or birth doesn’t ensure happiness.
Happiness or eternal bliss is only possible through learning and implementation of Vedanta. But there are many who though want to learn Vedanta aren’t able to learn it because they think it is very tough and only for those with peak intellect. We find lot of peak intellect people – do they learn Vedanta? Not at all as their intellect is used for name, fame etc. in the world. And there are those who aren’t intellectually strong but they are able to learn Vedanta due to the grace of Guru and their own efforts towards surrender and learning.
The Lord says in Gita that Vedanta is very very simple to implement. He doesn’t talk about learning – if implementation is very simple then learning will be simpler. Therefore it is a wrong notion that Vedanta is tough to learn and implement.
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The direct way to implement Vedanta is through remembering that this entire world of names and forms is just an illusion in the non-dual reality of Brahman as cause-substratum – this is like the dreamer being the cause-substratum of the names and forms of the dream world. It is this Brahman that pulsates inside as I-exist, I-exist at all times. If we are able to remember this much, then Vedanta has been learnt and implementation is through remembrance at all times and not getting affected by the world or actions of the world.
Since many think that Vedanta is tough to learn and implement, therefore the purpose of this magazine is to bring out the nuances of Vedanta in the simplest way possible so that everybody will be able to not just understand it but implement it in their own lives. Thereby through implementation of Vedanta, they will be able to quickly attain the ultimate goal of life of moksha.
May we all strive to learn and implement Vedanta so that all sorrows end and we are able to ever rejoice in bliss in contemplation of our very nature of all-pervasive cause-substratum of Brahman that pulsates inside as I-exist, I-exist at all times.
AUM NAMAH SHIVAYA Dec 6, 2014
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Anukramaanika
Vedanta Darshanam ...... 1 Upanishad Vivaranam ...... 5 Gitaamritham ...... 17 Prakarana Prakaashah...... 29 Madhuraamritham ...... 39 Praadeshikam - I ...... 48 Praadeshikam - II ...... 58 Ishwara Samkshepa ...... 60 Acharyakritismrithi ...... 72 Vedanta Kathaa ...... 77 Anukramaanika Nirdesham ...... 81
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6
Upanishad Vivaranam
Recap After talking about ignorant people and how they are lead to their own destruction, the Upanishad then spoke about wise people. Wise people are those follow various penances in order to progress in the goal of moksha. As a result of these penances, they are able to worship Hiranyagarbha (from whom the entire world has come). This Upasana takes them to the brahma loka.
Moksha can be attained in two ways – one is sadhyo mukti or liberation now itself and other is krama mukti or gradual liberation. A person who implements the pre-requisites for knowledge, gains knowledge and implements it here will attain moksha here itself. This is sadhyo mukti and it is much easier to attain than krama mukti. Krama mukti is wherein a person does lot of good deeds as well as tapas. As a result of these, he goes higher the worlds finally to brahma loka. Brahma loka is the world of Brahma. There Brahma teaches the scriptures to everybody. As a result of learning the scriptures, such people attain moksha there (as knowledge directly leads to moksha). But the disadvantage of this is that their limited existence will still continue until the end of brahma loka (which is very long compared to that of worldly beings). Contrary to this, those who attain moksha here itself, they will get rid of embodiment by the end of this life itself.
Considering that sadhyo mukti brigns end to embodiment in this birth itself and it is easier to attain than krama mukti which requires lot of good deeds, it is advisable for a sadhaka to strive for sadhyo mukti.
In order to attain sadhyo mukti, a person just needs to implement the three of sravana, manana and nidhidhyasana. Sravana is listening to the scriptures with import on the non- dual reality of Brahman. Manana is reflecting upon whatever has been learned through listening – this is applying logic as per what the shaastras say in order to assert in our mind/intellect that one non-dual reality of Brahman alone exists here. Nidhidhyasana is contemplation on the truth that one non-dual reality of Brahman alone exists here. The world that is perceived now is just an illusion of names and forms in Brahman. Even as various gold ornaments are mere names and forms in gold, similarly is this world names and forms in Brahman. Names and forms create no reality at all but they are just illusions. Ignorant people get deluded into thinking that names and forms are real. This causes them http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 5 of 81
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 sorrow when names and forms changes or gets destroyed. But a wise person who knows that names and forms are just illusions will not be affected at any point of time.
A normal person gets deluded by the names and forms of gold. Therefore when one gold ornament gets spoiled, he becomes sad and runs to the goldsmith to mend it. Or he goes to the goldsmith to get a new fashion (name and form). But the goldsmith is ever unaffected by whatever happens to the names and forms – as he knows that all ornaments are gold and gold alone. Therefore even when somebody goes to him to change the fashion, he changes it without getting affected the least.
Similarly ignorant people think the world of duality is real and therefore get affected by the changes that happen to it whereas wise people know that the world is just names and forms in Brahman. Therefore irrespective of whatever happens to names and forms, wise people ever remain unaffected. They will consider everything that is happening in the world as just things happening in a drama. They are a mere witness to whatever happens to the world.
Contemplation is also remembering that the Consciousness that pulsates inside at all times as I-exist, I-exist is the non-dual reality of Brahman alone (the substratum of the entire world). More and more a person does contemplation, the closer he will move to realization. Realization is nothing but natural absorption in the knowledge that I am one Brahman that alone exists here.
When a person is able to ever remember that I am Brahman, then he is liberated then and there. It is this liberation that has to be sought out at all times through various penances. Without austerities practiced a person cannot get the necessary purity and concentration for knowledge. If one is not eligible to implement knowledge, then there is no point of gaining knowledge. Even as a small vessel cannot contain an entire river though the river might flow over it, similarly a person who doesn’t have pre-requisite for knowledge will not be benefitted by knowledge – or he will not be lead to the ultimate goal of life of moksha through knowledge. Knowledge is meant to take us to the goal of moksha where we ever rejoice in bliss. But knowledge without pre-requisites will not give us bliss – instead it will only help in boosting the ego and thereby we will be constantly suffering in this and the future births. Therefore wise sadhakas should always strive to do proper austerities in order to gain pre-requisite for knowledge so that through knowledge and its implementation they will be able to easily and quickly attain the ultimate goal of life of moksha.
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After explaining about ignorant people and wise people, the Upanishad concludes this topic in the next two slokas. The first one talks about the futility of actions and as to how one should ascertain this. It also talks about the qualities of a Guru whom a disciple should approach in order to gain knowledge and moksha. The second talks about to whom the Guru should impart knowledge that may lead to moksha. These are important slokas in that it tells us about both the Guru and the shishya (as to how they should be). It also is important as it summarizes in just few words that moksha can be attained only through knowledge and not through anything of the world (or any worlds).
Mundaka Upanishad – 1.2.12 prIúy laekan! kmRictan! äaü[ae inveRdmayaÚaSTyk«t> k«ten, tiÖ}anaw¡ s guémevaiÉgCDeT simTpai[> ïaeiÇy< äüinòm!.1,2,12. parékñya lokän karmacitän brähmaëo nirvedamäyännästyakåtaù kåtena| tadvijïänärthaà sa gurumeväbhigacchet samitpäëiù çrotriyaà brahmaniñöam||1|2|12||
Let a Brahmin after examining the three worlds that are gained by actions acquire freedom from desires; nothing that is eternal can be produced by the non-eternal. In order that he may understand that eternal, let him fuel in hand approach a Guru who is well versed in the scriptures and is directly intuitively experiencing or established in Brahman.
Analysis of the world The world is a matter of experience for us and most of the times we are focused on the world alone. This focus on the world leads to a strong attachment in the mind and therefore a sadhaka first has to strive to get rid of attachment to the world before starting towards realization of Brahman through knowledge.
Even as a pot that has holes is filled with water will not get filled at all similarly a person who has attachment to the world will not be able to progress in the spiritual path towards
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 goal of moksha. Hence vairagya or dispassion towards the world is a pre-requisite to gain knowledge or make knowledge fruitful (leads to the goal of moksha or bliss).
A simple analysis of the world itself will reveal that it is temporary in nature. Everything that we see or find in the world is constantly changing. We see everything taking birth and dying in the world constantly. Such an ever changing world cannot lead to eternal bliss as it is changing in nature. Therefore it can only lead to sorrow in the long run. Though initially it might appear to lead to happiness, the happiness is so short-lived that it is seed of sorrow or will lead to sorrow alone.
Therefore wise sadhakas should remember that the world is constantly changing and sorrowful in nature. Even as a person who knows that a lizard has peed in the coffee will not drink the coffee, similarly a person who knows that the world is temporary and sorrowful will not depend on the world.
But the world is a place of actions and nobody can get rid of actions in the world. The Lord says in Gita that not even for a moment a person can remain without doing actions in the world. Therefore everybody is forced to do one or the other action in the world. But while performing action, there are two other factors that are important – one is the way action is performed and the other is desire for the fruits thereof. When we do any action, we do it deserving something or the other (fruit). Without any desire, action cannot be performed (unless it is selfless action or nishkaama karma).
Thinking action will lead to desired fruit we keep on performing actions. But this doesn’t lead to any good at all and only to sorrow in the long run. As a result of performing actions again and again we get attached to it and its result. Thereby is caused bondage of vasana or latent tendencies. Vasanas are so strong that they even continue from one birth to another for a person.
A wise person is one who realizes that this world of actions will not lead to any eternal fruit. Therefore such a person gets rid of desires for actions or its fruits (as he knows that nothing eternal can come from the external ever changing world).
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A proper or complete analysis of the world is wherein we realize it to be temporary- sorrowful and actions that is the basis of the world to be also temporary (and not leading the ultimate goal of life of moksha).
Brahmins – intelligent and with intellectual discrimination Ultimately Brahmanas or Brahmins are those who have know the non-dual reality of Brahman and are ever abiding as Brahman at all times. But empirically we can say that Brahmins are those who are smart or intelligent and well versed in the scriptures. Even if not versed in the scriptures, they have intellectual discrimination to differentiate between the real and the unreal.
Currently in the world intellect is only used to assert things of the world – what to do, what not to do, what will give more profit or benefit etc. But true intellect is that which will lead us towards the real as its nature is to discriminate between the real and the unreal.
Real is that which never ceases to exist or never changes and unreal is that which never exists or ever changes. The world that constantly changes is therefore unreal alone and not to be sought out whereas the cause-substratum of the world, Brahman, is real and to be sought out. Brahmanas are those who have intellectual discrimination and therefore will not seek out the external world and instead seek out the non-dual reality of Brahman alone.
Therefore in ancient times brahmanas used to be learned in the scriptures and brahmanistas or established in Brahman. And they used to be preaching the scriptures and spreading realization to everybody. But this isn’t the case today – today we find brahmanas sometimes being worse than other people. Instead of learning the scriptures, implementing them and preaching them they just go around enjoying pleasures of the world. As a result of this as well, they don’t get any happiness but only have sorrows and sufferings with respect to everything.
True brahmanas thus will have discrimination and therefore they are eligible to learn the scriptures. As per Vedanta, one needs the sadhana chathustaya in order to learn the scriptures or make knowledge of scriptures fruitful. Sadhana chathustaya is viveka or discrimination between real and unreal, vairagya or dispassion towards the world, shamaadishatkasampatti or the six fold qualities of the mind and mumukshutva or burning desire for liberation. Since the first is discrimination therefore a person cannot learn
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 scriptures or make scriptures fruitful without having it. Therefore the Upanishad says here that a brahmana, with discrimination, should analyze the world and get rid of all desires for any fruits of this world or the world hereafter.
Eternal cannot be achieved through non-eternal This is a simple rule that is mentioned by the Upanishad here. Though it is a simple well- known rule, still majority of people don’t know this; and those who know it are still not convinced of it; and those who are convinced of it struggle to implement it in their lives. A wise sadhaka is one who analyzes this statement thoroughly and is able to implement it in his day-to-day life.
Though we have already analyzed this statement, let’s analyze it once again so that we gain conviction about it. That which is non-eternal will only lead to non-eternal; for example through a brick which is temporary we can only get a temporary house. Though the house will last for a long period of time, still it is temporary and will be destroyed after a period of time. Similarly the body which is temporary will lead only to temporary happiness. Long- lasting or ever-lasting happiness isn’t possible from the body.
Generally we achieve things in the world through actions. Without actions, nothing can be achieved in life. But can actions lead to eternal bliss? Definitely no – because actions themselves are limited. That which is limited or non-eternal can only lead to non-eternal result and not eternal result. The body cannot lead to eternal bliss as the body itself is temporary – bricks cannot lead to eternal house as they themselves are non-eternal; similarly actions cannot lead to eternal fruit but only non-eternal fruit.
Thus the statement that the eternal cannot be achieved through non-eternal is easily proven. It is our experience also that nothing eternal can be achieved in the world through actions as actions and the world itself is non-eternal. But then why do we still suffer in the world? Because we think that eternal can be achieved through the non-eternal. We think that through actions we can attain eternal fruit or eternal bliss.
Why are people deluded though their direct experience proves that they cannot attain eternal through non-eternal? This is because they don’t have proper knowledge. Knowledge is required in order to gain conviction that there is no eternal bliss possible from the world and through actions. Since
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 majority of people are ignorant, therefore they get easily deluded into thinking that the world or actions in the world will eventually lead to eternal bliss (in one or the other way or one or the other case).
And those who have gained knowledge don’t have the pre-requisites of purity and concentration of mind; as well as they lack the sadhana chathustaya. Therefore though they gain or have knowledge, they aren’t able to convert into its fruit of eternal bliss. A sadhaka who has all the pre-requisites and has gained knowledge will not get deluded by the world – he will know at all times beyond doubt that the world and actions cannot lead to any eternal bliss but only will lead to sorrow in the long run.
Shishya – fuel in hand The Upanishad summarizes the qualifications of a sadhaka as just one who has fuel in hand. Here we can say that this symbolizes one who has the fire or thirst for knowledge burning inside him. This fire or thirst of knowledge is what Sankara terms as mumukshutva or burning desire for liberation.
Desire for liberation should be such that one would want to attain it here and now itself. There is no postponing or later with respect to liberation. True sadhaka will want it here and now itself. But such strong desire can only be developed if one understands the state of sorrow that is being experienced in the world.
Even as only a person who is inside a house on fire alone will be having the strong desire to come out of the house, similarly only a person who has the knowledge that he is in the sorrowful world constantly suffering will be having the strong desire to get liberated. Majority of people in the world don’t know that they are suffering in the world and they think that they will get the eternal fruit of bliss from the world itself. Therefore not having the strong desire for liberation, they aren’t able to strive towards the goal of liberation.
The stronger the desire for moksha, the quicker one will progress towards moksha. It can e questioned as to why one should progress quicker towards the goal of moksha – the answer lies in the fact that one is constantly suffering in the world. As long as moksha is attained, a person will still be suffering in the world and therefore haste should be made in order to get rid of the sorrows and ever rejoice in bliss.
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It should also be remembered that knowingly or unknowingly everybody is seeking the ultimate goal of life of moksha characterized by complete cessation of sorrow and ever rejoicing in bliss. Until this goal is attained a person will be going around in the ocean of samsaara (of birth and death) while experiencing only sorrow. As Sankara puts it, a person goes from birth to death to birth death. This ocean of samsaara is very tough indeed to conquer. In order to conquer this never-ending ocean of samsaara, one needs to have the strong desire for moksha.
Among the sadhana chathustaya, it is proclaimed by acharyas that vairagya and mumukshutva are most important. If these both are there then the other two will automatically follow suit. Viveka is discrimination between real and unreal. Vairagya is implementation of viveka wherein one has dispassion towards the world knowing it to be unreal and passion towards Brahman knowing it to be real. Since Vairagya is practical implementation of viveka therefore viveka automatically is implemented or follows suit if vairagya is there.
If mumukshutva is there then one will automatically know the world to be unreal and Brahman alone to be real. If this desire is strong then one will have vairagya as well (as without that, one cannot get the strong desire for liberation). All the various qualities of the mind (shamaadishatkasampatti) are based on it not seeking the world and calming down while focusing on the Self or Brahman. This means that if vairagya is there then the six qualities of the mind will automatically follow suit. And if mumukshutva is there, vairagya will follow suit (as explained earlier). Therefore is mumukshutva is there then shamaadishatkasampatti will also follow suit.
Thus a sadhaka who has mumukshutva or burning desire for liberation will have all the other sadhana chathustaya and therefore he is eligible to gain and implement knowledge. Such a sadhaka alone should approach a Guru.
If others, without eligibility, approach a Guru then they will find that the Guru or the knowledge imparted by the Guru is of no use at all. It will just boost the ego and lead to sorrow in the long run when the goal of moksha is not attained after persisting in the spiritual path for a long period of time.
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Even as a person who has completed +2 alone is eligible to take degree, else he will not pass the degree at all, similarly only a person who is endowed with the sadhana chathustaya should approach a Guru to gain knowledge.
But what are the qualifications of a Guru? How can one identify a Guru?
Guru - qualifications Ramana Maharshi beautifully says that peace is the sole criterion of a realized master. Peace here is synonymous with bliss, happiness, contentment, satisfaction etc. The one and only true way to find out a realized master is by the bliss that emanates from his very presence. The Lord therefore says in Gita that around a man of wisdom, bliss of Brahman will be dancing.
The Upanishad being compassionate gives us two qualities in order to find out a Guru or a realized master. It should be remembered that Gurus cannot be externally judged like other people. There are Gurus who behave different from other people and this doesn’t mean that they are not realized and are crazy. The different masters we have had in the past are all different from one another. Sri Ramakrishna Paramahamsa was a Devi bhakta but wouldn’t go out of Dakshineshwar whereas Swami Vivekananda roamed around the entire world. Ramana Maharshi was a Siva bhakta and would only stay in Tiruvannamalai. Though Sri Ramakrishna would talk a lot, Ramana Maharshi would talk rarely and not much. In contrast to these masters, we find AMMA constantly traveling the entire world and spreading words of the scriptures through discourses. Any where AMMA is called, AMMA goes in order to talk about the scriptures and spread the knowledge of the scriptures. Thus we find that all these masters are different from one another. Therefore it should be kept in mind that judging realized masters from their external appearance or actions of the world isn’t correct and it would only serve to delude us.
That being said, there are two qualities of a Guru that can be used to identify the Guru. Guru is first a srotriya and second a brahmanista.
Srotriya is one who is well versed in the scriptures. There are ofcourse masters who haven’t directly learned the scriptures but are well versed in the scriptures and the concepts of the scriptures. Therefore here we have to understand a Guru as one who is well versed in the concepts of the scriptures.
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Words of such a Guru will be resonances of the scriptures. They will not go against the scriptures but they will upheld the views of the scriptures and spread the words of the scriptures. Since scripture are very tough to apprehend as such therefore Gurus often give us the meaning of the scriptures in simple terms. Using every day simple logic, their words which are resonances of the scriptures can be understood even by a layman. Though they don’t add anything to the scriptures or change the views of the scriptures, still their words are such that everybody will be able to understand. We find that all realized masters have used examples that cater to the particular time – this would be apprehended easily by people. Whatever is application in today’s life is something that is experienced by everybody and therefore there would be no doubt or confusion with respect to these. If these are used in order to explain the deeper concepts of the scriptures, then it would be apprehended and understood by everybody. Therefore realized masters often use examples from real life situations.
The second quality of a Guru is that he is a brahmanista. Brahmanista is the state wherein one is established in Brahman. Knowing Brahman theoretically isn’t what is meant here but such a Guru intuitively experiences Brahman and therefore abides as Brahman at all times.
Though Swami Vivekananda had learned all the scriptures still he wasn’t realized as he hadn’t experienced God intuitively. Therefore he roamed around seeking out a master who has experienced God. Finally he came across Sri Ramakrishna. When asked as to whether he has seen God, Sri Ramakrishna replied that he sees God like he sees other beings. The master of Sri Ramakrishna was ever abiding as Brahman and therefore for him everything was God or Brahman alone.
There is only way to find out whether a person is abiding as Brahman – as explained previously, it is peace or bliss that alone determines whether a person is abiding as Brahman. A realized master is one who is ever abiding as Brahman and therefore he is ever blissful. Any person who sits in the presence of such a master with an open mind will be able to ever rejoice in bliss.
Those who aren’t able to experience any bliss in the presence of such masters don’t have an open mind. Without an open mind, it will be our own interpretation about the master and therefore we will not be able to experience anything at all. But if we have an open mind
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 then very easily we will be able to experience the bliss that emanates from the very presence of such masters.
Attitude of surrender It isn’t just enough to approach a Guru who is well versed in the scriptures and ever abiding as Brahman. It is essential that such a shishya surrenders unto the Guru. It is only through surrender that the shishya gives up his ego and therefore is eligible to not only learn from the Guru but apprehend and implement whatever the Guru teaches him as well.
The word of surrender is sometimes wrongly understood. It doesn’t mean just falling at the feet of the Guru or praising the Guru. Surrender is wherein one gives up one’s individuality and therefore it is only the Guru and his words that remain behind. The Guru’s words are orders that are implemented without any thinking. There wouldn’t be any counter question as to whether to do what the Guru said or not.
Surrender shouldn’t be partial wherein one surrenders just for a period of time or in a particular place alone. It should be total and complete. Even as a child surrenders unto his mother knowing that the mother will take care of it, similarly a shishya should surrender unto the Guru knowing that the Guru will impart knowledge and show the way to the ultimate goal of life of moksha.
Without faith in the Guru or the scriptures, surrender is impossible. Therefore a shishya should also remember that the scriptures are without any authorship and the direct source to the goal of moksha. The shishya also should remember that the Guru is a living embodiment of the scriptures and without the Guru, knowing the scriptures is impossible. Therefore with utmost faith or devotion on the scriptures and the Guru, the shishya should approach the Guru.
The Lord says in Gita about the three qualities required in a shishya:
Tadviddhi pranipaatena pariprashnena sevayaa Upadeshyanti te jnaanam jnaaninastattvadarshinah
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In order to know about Brahman, one should approach a Guru, surrender unto him, be of service to him and then question it appropriately. Then the Guru will instruct knowledge as he is well versed in the scriptures (a knower of Brahman).
Along with surrender one needs to be of service to the Guru as this alone will get rid of ego and make surrender complete. There is no service required for the Guru but it is for the shishya to get purity of mind through nishkaama karma. Questioning the Guru with the right questions shows the shishya’s intent on moksha alone. Therefore right questions with respect to moksha alone have to be asked. Thereafter such a Guru will impart knowledge that will take the shishya quickly and directly towards the goal of moksha thereby making the shishya ever rejoice in bliss.
As to what the Guru should do when a shishya approaches, the Upanishad tells in the next sloka which we will see in the next magazine.
May we all strive to gain pre-requisites for knowledge and seek out a Guru so that we are able to gain knowledge and thereby are able to put an end to sorrows and ever rejoice in bliss here and now itself.
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Gitaamritham
Previously we saw the last sloka of this chapter which is sort of like a phalasruthi or that which gives the effect of devotion (what would happen if we follow devotion). But devotion shouldn’t be lightly taken. It isn’t just mere actions in the world like singing bhajans or going to temples that determines devotion; though these are means to attaining devotion, true devotion is much beyond all these (which are just means alone). True devotion as the Lord explained is total focus on the Lord in our mind at all times and with the knowledge or conviction that the Lord is the ultimate goal of life. Unless such conviction that the Lord is the ultimate goal of life is there, though we might focus on the Lord here and there, our focus will not be ultimately on the Lord. Such focus wherein the Lord is remembered sometimes and forgotten other times isn’t true devotion but only part-time devotion. Part- time devotion will only lead to sorrow in the long run whereas true devotion will lead to eternal bliss in the long run.
AMMA gives this short story to illustrate as to what will happen if we have part-time devotion and no true or full devotion on to the Lord. Once Yashoda was feeding baby Krishna who was very hungry. Krishna was happily drinking milk when Yashoda remembered that she had put some milk to boil. The milk would be spilled over if not checked. Therefore leaving Krishna hungry she went to see the milk. She was right on time and saved the milk from spilling over. Happy that she had saved the milk, she returned back to Krishna only to find that the butter in the house has been all spilled by Krishna who was very hungry. In order to save few glasses of milk, she lost all the butter in the house; because she lost focus from the Lord and focused on petty things of the world.
Generally majority of people are focused on the external world alone and not on the non- dual reality of Lord. Such focus wherein a person just remembers the Lord sometimes isn’t worth following as it will make the person not get anything of the world and not the Lord as well – he will not get eternal bliss from the Lord and he will not get worldly pleasures as well. Therefore wise people will strive to implement true devotion through ever focusing on the non-dual reality of Lord. Irrespective of whatever comes or goes, focus should always be on the Lord.
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If we have true love towards the Lord, then like a lover remembering his love at all itmes we also will be able to remember the Lord at all times in our mind. Ever rejoicing in bliss, the Lord will slowly take us towards the ultimate goal of life of bliss (or moksha).
The Lord mentioned that a person who follows the path of devotion prescribed by the Lord in the proper way and with sraddha or faith alone will attain it. Sraddha or faith is something very important in a sadhaka’s life. It is ok in the world not to have faith as we can verify most of the things in the world but the spiritual path is such that we cannot verify it; there is no trial run; everything happens actually and simulataneoslly that we cannot verify it; the only way of verification is the master who has attained the goal of true devotion; but to have faith in the master’s words also we need to go beyond proof. St. Augustine beautifully defines faith as belief in that we which don’t know so that we may come to know what we believe. This simple statement is very deep indeed. We set out to know that which we don’t know, by accepting it to be true and the result is that we will know what we set out to find out. It is through accepting something and trying out that we will attain anything in life. A person who doesn’t will to try out cooking will not be able to cook and get the result of appeasing hunger through eating. Similarly a person requires faith in the scriptures and the Guru (collectively called as sraddha) in order to progress in the spiritual path and attain the ultimate goal of life of moksha. Sraddha is not mere faith but full faith in the scriptures. Even as a person holding an object in his hand will know that he is holding the object and there is no doubt in this regard, similarly a person with sraddha will fully know that the scriptures and Guru are true; and he will follow it with full faith; thereby alone he will eventually attain true devotion.
What is the use of true devotion? True devotion is that which will bring culmination or fulfillment to life. Currently we are all living in a world where we aren’t fully fulfilled – or we aren’t fully satisfied or content with life. We desire one thing or the other – as we don’t know that the ultimate goal of life we are seeking is complete cessation of sorrow and ever rejoicing in bliss. But all these desires lead to more and more desires only. Manu says that if we think that by enjoying one desire we will put an end to desires, then it is like trying to extinguish fire by pouring ghee into it. The fire will not be extinguished; instead it will burn more vigorously. Similarly one desire will lead to another and another and another – this will go on without any end.
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A person desires to get a job but are his desires done after getting a job? Definitely no; he wants promotion and after getting promotion he wants more promotion; meanwhile since he is in a good position therefore he wants to get married. After getting married he wants children. After children grow up he wants them to get married. After children are married he wants grand children. When he nears the end of his life, still many desires are pending. Therefore in order to fulfill these desires he will have to take birth again. Birth leads to death and death leads to birth – he goes through infinite cycles of birth and death; all the while his desires haven’t yet ended but they only grow exponentially.
A wise person should realize that desires cannot be ended until we attain the ultimate goal of life of moksha through true devotion unto the Lord. There is absolutely no other way to moksha than this. He is a fool who thinks that through worldly possessions or achievements he will be able to attain the goal of moksha. Instead of moksha, what he gets is total discontentment at all times. Leading a sorrowful life always, there is no purpose at all to life also.
The Lord through this chapter therefore beautifully says that it is true devotion that brings culmination to life, fulfillment to all desires, contentment to the mind and ever peace and bliss in life. Until true devotion is attained, a person will be always suffering. Therefore all sadhakas or all people who desire for the ultimate goal of life should strive to attain true devotion (as prescribed by the Lord).
We are in the Kali Yuga where people come up with their own rules or ways for anything and everything. This will not work with spirituality as spirituality has its way set from ancient times and nobody can change it. Therefore all masters say that there is nothing new to be taught here – what has to be taught has already been taught previously and explained in the scriptures – we can only redefine it in current situations using current terms and analogies. That moksha is ultimate or absolute is only possible if the path or means also is ultimate or absolute – there cannot be any change in it and nobody can create any change in it.
The Lord says in the 4 th chapter to Arjuna that this truth that is propounded by the Lord to Arjuna isn’t something new and it has been given by the Lord to Surya long ago. If we find anybody preaching a new path then we should immediately remember to just ignore it. We don’t have to attack or expose the person; instead we should just ignore the person and
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 follow the spiritual path set by the shaastras. Then following this path we will attain the ultimate goal of life in due course of time and our life will become blessed.
All paths – one and the same Aren’t there other paths than devotion like karma, yoga, jnaana etc? Though we find a lot of paths in the world that are mentioned to be leading to the goal of moksha, there is only one – and that is what focuses on the non-dual reality of Lord or Brahman. All other paths are just means that will take us to the final step of the path of devotion or knowledge.
Now let’s briefly analyze the different paths that are available in front of us. The path of karma is not something that can give us permanent goal of moksha as karma itself is temporary in nature (and the fruit of karma is also part of this or other worlds – considering that the various worlds are temporary, the fruit of karma also will be temporary and therefore will not lead to the goal of moksha).
If karma doesn’t lead to moksha then what is its purpose? Karma yoga is performing actions without the attitude of doership and without craving for the fruits thereof. There is no alternative for anybody in the world to be without performing actions. Actions are inevitable and everybody is forced to do one or the other action in the world as the world is that of action alone. Nobody can get rid of actions in the world – actions will go on irrespective of whether we like it or not. Therefore a wise person will not strive to get rid of actions. Instead he will strive to overcome the bondage of action.
Action binds a person to the fruit as well as to the way the action is performed. It is seeking fruit that we keep performing actions and depending on our attachment to the action, we develop vasanas or latent tendencies. For example we eat a tasty food and therefore we get attached to it. This attachment becomes strong and thereby we develop vasana. Thus we cannot but be without performing the action of eating the tasty food. This is bondage of action that it binds us to the action always. Vasanas are so strong that it will vanish even after many years or many births.
AMMA narrates this small story to illustrate the strength of vasanas. Once a Guru was traveling with his disciples and they stopped at a place to take bath in a river. They took bath in the river and after coming out, the Guru realized that he had lost his artificial tooth.
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They then tried to find the tooth but they figured that he lost it in the river and how can they find it in the river? It was a big river and therefore finding it was impossible. Then suddenly a disciple came with an idea. They tied a laddoo at the end of a fishing rod and fished the lake. Immediately the tooth got stuck in the laddoo and therefore they were able to find the lost artificial tooth. The Guru was found of laddoos and his vasana was so strong that even the artificial tooth was bound by it. Therefore on finding laddoos nearby the artificial tooth got attracted to it and got stuck by it.
Vasanas thus are very strong that they will bind us permanently. Their strength will never diminish but keep on growing. In order to overcome vasanas, a person has to perform actions without any expectation of fruit and without getting attached to the action. Then like a witness he will perform actions. Even as a judge gives verdict without getting attached to or affected by the people involved in the case, similarly a witness performs actions without getting attached to it or its fruits.
Actions that are offered unto the Lord and performed without any desire for its fruits will purify the mind of the bondage of action. Only a pure mind can concentrate and only a concentrated mind can learn the shaastras or progress in the spiritual path towards the goal of moksha. Many people learn the shaastras or try to learn but they aren’t able to progress at all. Even after many years of progress they find that they are nowhere. There is no contentment in the mind and they only find that they are sad as a result of following the path. If we analyze we will find that they don’t have the pre-requisite of purity and concentration of the mind. A pure mind is that which doesn’t focus anything overly at all. Though the mind might still perceive objects of the world like any normal person perceives, it doesn’t create any vasana. Therefore there is no bondage or preoccupation in the mind. Such a mind will be able to concentrate. And concentration is important to learn anything and with respect to spirituality where the goal is unknown, concentration is very important. Therefore only a person who has achieved purity of mind through nishkaama karma or actions that are performed without any attachment to it or its fruits alone will be able to progress successfully in the spiritual path.
Thus actions are only meant to purify the mind and not to lead to the goal of moksha. If it is argued that many sadhanas like dhyaana etc. do lead to realization or moksha, then we are wrong. Dhyaana on Brahman or the Lord will lead to moksha but other dhyaana will only give concentration of mind. That dhyaana wherein we remember the Lord to be the non-
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 dual reality behind the world is nidhidhyasana or jnaana or bhakti – therefore it isn’t a sadhana but that which directly leads to the sadhya of moksha.
A wise person should therefore remember at all times that all sadhanas only lead to concentration and not to the goal of moksha. If it is argued as to whether hatha yoga and other yogic practices will lead to moksha, the answer is the same – they will not lead to moksha but they will only set the stage for moksha. Moksha is only through knowledge or devotion wherein one realizes the non-dual reality of Lord behind the entire illusory world of names and forms.
Though we find different paths towards the goal of moksha, those will eventually set the stage for bhakti or jnaana which alone will lead to moksha directly. Since all paths lead to jnaana or bhakti, therefore it wouldn’t be wrong to say that all paths are the same. But if we say that any other path is enough in order to attain the goal of moksha, then we are wrong as other paths will only lead to bhakti or jnaana – without either of these we will not attain the goal of moksha.
What about the path of Yoga? Generally by Yoga we mean either Raja Yoga which is the astaanga yoga prescribed by Patanjali as means to samaadhi. Patanjali’s Yoga Darshana by itself will not lead to moksha that is propounded n the scriptures. The yoga darshana is contrary to Vedanta in many ways and therefore a sadhaka should only follow the darshana of moksha. With respect to astaanga yoga, the goal is samaadhi wherein the mind is not at all there or mind is there without thoughts. But Vedanta clearly says that everybody will be in the world and therefore thoughts will be there. It is just a matter of whether thoughts are considered to be real or not. If thoughts are considered to be real, then there is no moksha possible. Instead moksha is when we remember that thoughts are of the world and therefore they are just illusions in the non-dual reality of Lord.
Yoga as propounded by the Lord in Gita isn’t Patanjali’s yoga but it is samatva yoga wherein the mind merges unto the Self through vision of oneness. With this vision of oneness, a person sees and remembers everything as the one non-dual reality of Lord; thereby whenever he performs actions, he doesn’t as he knows that it is just a drama in the non- dual reality of Lord. This Yoga therefore isn’t different from bhakti or jnaana – though different terms are used, everything points out to the non-dual reality of Lord alone.
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Jnaana and Bhakti – one and the same It is important to analyze the two of bhakti and jnaana as there are many who think that both are different and contrary in nature. We have some saying that they are meant for the path of jnaana and others say that they are meant for the path of bhakti. Needless to say both are wrong only as both bhakti and jnaana are the same only. Fools only think it to be different and therefore get deluded into following one.
Any person who doesn’t understand or accept oneness will not be spiritual at all and therefore will not be lead to the ultimate goal of life of moksha. Irrespective of whether one is following bhakti or jnanaa, one should remember this at all times – that non-dual reality of Lord or Brahman alone exists here. It is when we perceive duality or consider duality to be real that we get into thinking that one might be better than the other and one should be followed etc. When everything is perceived as the non-dual reality of Lord, then where is there any difference at all? When there is no difference then where is there any question of which is better or greater.
The Lord gave this beautiful sloka to denote as to what is true devotion:
Mayyeva mana aadhatsva mayi buddhim niveshaya Nivasishyasi mayyeva atah urdhvam na samshayah Fix your mind unto me, fix your intellect unto me; then you will fix yourselves unto me, there is no doubt in this.
Fixing the mind unto the Lord is remembering the Lord at all times and fixing the intellect unto the Lord is remembering the nature of the Lord as the non-dual reality behind the entire world of names and forms.
Put in Chinmaya’s beautiful words, where the emotions of the mind and thoughts of the intellect merge, it is the heart – the abode of the Self.
Devotion is wherein focus is primarily on the mind and knowledge is wherein focus is primarily on the intellect. But both cannot exist without the other. As long as the mind is thinking about something, the intellect will have to discriminate or assert it to be true. As long as the intellect is asserting something, the mind will have to think about it (or would have to be thinking about it). Thus true devotion is one with true knowledge.
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The Lord says in Gita that he is attained through devotion and another place he says that he is attained through knowledge. This is only possible if both devotion and knowledge are one and the same. The goals of both are one and the same – not at all different. Devotion focuses on the non-dual reality of Lord and love towards the Lord whereas knowledge focuses on the non-dual reality of Brahman and intellectual conviction towards Brahman. Since the Lord and Brahman are one and the same, therefore devotion and knowledge both are the same alone.
The Lord while explaining the four types of devotees says that a jnaani is the greatest or true devotee of the Lord as he remembers that everything is the Lord. The Lord extols the jnaani by saying that such a jnaani is rare indeed and the state of jnaana is attained after many births alone. The Lord finally tells that he is one with the jnaani as the jnaaani is the Self alone.
Narada says in Bhakti Sutras that there is no fault of not having knowledge in devotion as the devotee knows the greatness of the Lord (mahimaa). The greatness of the Lord is that he is the creator-substratum of the entire world (or that whatever exists here is the Lod and the Lord alone). A devotee thus has knowledge about the Lord.
We can therefore conclusively say that both devotion and knowledge are one and the same only. But if it is questioned as to what is the difference between both, the difference or differences only exist with respect to the sadhana performed. A bhakta sings the praises of the Lord, listens to the Lords glories etc. whereas a jnaani learns the shaastras, implements sravana, manana, nidhidyaasana etc. The focus with respect to sadhana is different. A bhakta focuses on the mind whereas the jnaani focuses on the intellect. Ultimately the goal of both are the same and both are essentially the same – though emphasis with respect to sadhana is different.
A sadhaka therefore has to analyze thoroughly and assert that both devotion and knowledge are one and the same only and not different from one another. We are in a world where there is always fight or argument about which of these two is greater – or for that matter, which other path is great. Until this argument is resolved we will not be able to progress in the spiritual path as we will be deluded into thinking one is great. Therefore through analysis we should gain conviction that all paths are the same and focus should be on the non-dual reality of Lord at all times. If focus is lost from the non-dual reality of Lord then
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 there is no gati irrespective of whether one is following bhakti or jnaana. Therefore at all times, focus should be on the non-dual reality of Lord.
Bhakti – leads to moksha Ultimately what matters to a person is whether or not he attains the ultimate goal of life of moksha. Anything that doesn’t lead to moksha isn’t worth following as it will only lead to sorrow in the long run. Currently we are living in the world in a futile way – there is no purpose to life at all; eating, drinking, mating and sleeping are things that even animals do. So if we also do the same then we cannot claim to be different from animals. Though we have the sixth sense of intellect, if we don’t utilize it then it will be of no use at all. And intellect shouldn’t just be used to analyze anything and everything; it is the faculty of discrimination and should be used to discriminate between real and unreal. That which is ever changeless is real and that which is changing is unreal. The real should be sought out as it will lead to eternal bliss (that which is changeless alone can lead to eternal bliss). The unreal should be renounced as it will lead to sorrow (that which is changing will only lead to sorrow). Renunciation of the unreal isn’t externally but in the mind – in the mind we should renounce its notion or consideration of being real.
But discrimination is easier said than done. Even understanding or applying it properly is tough so what to speak about its implementation? It is true implementation of discrimination that leads to dispassion or vairagya which in turn will lead to gaining knowledge and attaining moksha.
Majority of people are attached to the world strongly in one or the other way and therefore for them, vairagya is very tough to implement. Even discrimination is tough. Therefore the easiest way is to get attached strongly to the goal of life of moksha determined or denoted by the non-dual reality of Lord or Brahman.
That wherein we get attached to the Lord strongly is called devotion. Devotion gives us discrimination and dispassion easily. There is no lack of knowledge in devotion (as explained earlier). If we have to love something dearly then we should know about it clearly. Therefore it is knowledge about the Lord that attracts us towards the Lord. Then through constant contemplation of the Lord at all times, we will attain the ultimate goal of life of moksha.
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How does devotion lead to moksha? A devotee is constantly protected by the Lord. The Lord says in Gita “kaunteya prathijaaneehi na me bhaktah pranashyathi” or “O Arjuna! Know that my devotee never perishes”. A devotee’s life isn’t in his hands but the hands of the Lord. If we were to travel ourselves to an unknown destination it would be tough and there is a high probability that we will get lost. But if we are guided by a person who knows the destination as well as the route and our travel is in his hands, then we will not ever be lost and quickly we will be taken to the destination.
Similarly a person who tries to traverse the spiritual path himself will find it tough whereas a person who is guided by a master will find it easy. What if the master is the non-dual reality of Lord? Then there is nothing at all to worry for the person. Such a person is a true devotee who is guided by the Lord towards the goal of moksha.
The Lord says that one who has surrendered unto him is taken by the Lord himself to cross over the ocean of samsaara and this isn’t slowly or after a long period of time but quickly (aciraat).
But how is he taken by the Lord to cross over the ocean of samsaara? Through focus on the Lord; nothing else is required but ultimate or absolute focus on the Lord at all times. If we are able to remember the Lord in our mind at all times with steadfastness and considering the Lord alone as everything (as our very goal or life of life itself) then we will be quickly taken by the Lord to moksha.
It is only when we surrender unto the Lord that the Lord will be able to guide us towards the goal of moksha. Even as only when we surrender unto the bus driver to take us to the destination, can the bus driver take us to the destination; similarly only when we surrender unto the Lord, the Lord will guide us towards the goal of moksha. Until then though we might still be in the spiritual path and seeking out the Lord, there will be no progress at all as there is lack of surrender. Surrender is something that has to be total and complete. AMMA says that surrender shouldn’t be like keeping one feet on the boat and the other on the shore – then we will only fall into the water; instead it should be like putting both feet on the boat; the boat will then guide us to our destination. Similarly surrender unto the Lord should be total and complete.
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We easily surrender to people in the world like our parents, relatives, friends etc. But when it comes to the Lord or spirituality then we will be worried or wondering or thinking a lot. This is the nature of the mind and as to how we have been tuned in the world. This has to change in order for us to progress in the spiritual path. Spirituality isn’t something that will work if we do it part-time. Anything in the world might work part-time but spirituality will not as it takes us beyond the world and therefore full attention is required.
Even in worldly love, our attention should be fully on the object of love in order to acquire it; similarly with respect to love towards Ishwara (or devotion) we need full attention; else it will not work out. Those who think they are devotees but aren’t able to rejoice in bliss in mere contemplation of the Lord haven’t surrendered unto the Lord and therefore they will be suffering in the world. Eventually, thinking that there is no use of the spiritual path or seeking the Lord, they may even become atheists. Therefore care should be taken to ensure that the pre-requisite to devotion of surrender is implemented by us. Then alone we will find ourselves progressing and quickly as well towards the goal of moksha.
Needless to say, bhakti directly leads to moksha as constant contemplation of that Lord who alone exists here itself is moksha. When we are able to remember, like natural breathing, that the Lord alone exists here, then we are liberated and we will be rejoicing in bliss.
Bhaktas as the Lord has beautifully explained aren’t those who just sing the praises of the Lord alone. They also live in the world like any of us. But unlike any of us, their very presence is blissful to the Lord. Whoever approaches them will find the presence of the Lord near them. Through such devotees others will be able to experience the bliss of the Lord and even realize the Lord.
They also perform any kind of activities in the world and therefore we shouldn’t be judgemental about them. Just looking at them externally we will not be able to judge them. We should just experience the bliss or peace or happiness that emanates from their presence and this itself is the sign of a true bhakta.
Whatever activity a bhakta takes, he will perform it as an offering unto the Lord and therefore there will be full dedication towards it. Not only will the action lead to appropriate fruit but it will also help out a lot of people who are involved in the action. Actions cannot
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 really be explained or understood well, but we just have to remember that actions of true bhaktas will always be helpful to everyone in the long run.
Since the ultimate goal of life is to ever rejoice in bliss and this is easily and quickly attained through bhakti therefore we should all strive to become true bhaktas of the Lord and attain fulfillment of life.
Finally we have come to the end of this chapter of Gita. We will start with another chapter from the next month.
May we all strive to become true bhaktas of the Lord so that we will be able to get rid of all sorrows and very soon itself we will be able to ever rejoice in bliss here and now itself.
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Prakarana Prakaashah
Panchadashi – MahavakyaVivekaPrakarana Summary of second mahavakya Previously we have finished the second sloka of explanation of the second mahavakya of aham brahmasmi. Let’s see a summary of the same now.
Mahavakyas, as we know, are four in number though we can say that there are many mahavakyas that are found in the Upanishads. In order for sadhakas to easily remember the ultimate truth in the form of essence of the Upanishads, four mahavakyas were taken from the four Vedas (Upanishads from the four Vedas). Contemplation on these remembering their import or intent will make a sadhaka quickly progress towards the goal of moksha – as they are essence of Upanishads.
Learning the entire dasha Upanishads itself is very tough as we have to learn it along with the bhashyas of acharyas for proper understanding of them. And if we think about learning an entire Veda, it will take not just one lifetime but many lifetime. We haven’t even considered the other prakarana texts written by acharyas or the brahma sutras which is voluminous (having 500 odd sutras split across many adhikaranas or topics). Therefore, truly speaking, it is a herculean task for a sadhaka to learn the entire scriptures. Without learning of the scriptures, it is impossible to attain the ultimate goal of life of moksha. The scriptures themselves say that moksha is only possible through knowledge of Brahman. Brahman is beyond everything (words and thoughts) therefore we can only find about Brahman in the scriptures (shaastrayonitvaat). Therefore in order to gain knowledge for moksha we have to learn the scriptures. But scriptures are voluminous and therefore it would appear that majority of people will not attain moksha.
In order to ease our pressure as well as effort, the mahavakyas were given to us. These aren’t coined by various acharyas but are found in the Upanishads itself.
It can be questioned as to what is called a mahavakya? Or what vakya can be called a mahavakya? Vakyas or sentences are combination of words that have a meaning to offer as a whole (mere words will not give any complete meaning). But vakyas can have any meaning and the meaning can be anything from worldly to spiritual.
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Even when vakyas are giving spiritual or Vedantic knowledge, they can explain any topic in Vedanta. Though such vakyas which explain Vedanta also are required for a sadhaka, they will not ultimately or directly lead to moksha. Therefore they have to used in the proper context for proper purpose and then renounced.
But amongst vakyas there are those that point out the ultimate truth of the Upanishads. These vakyas therefore are essence of the Upanishads and just learning them is enough rather than learning the entire Upanishads. Since they are great vakyas that give the essence of the Upanishads therefore they are called mahavakyas.
Essence of Upanishads In order to understand the mahavakyas, the essence of Upanishads has to be understood or learned. When we come to learning the essence of Upanishads, we should remember that Upanishads talk about everything under the Sun and it is therefore that through knowledge of the Upanishads, knowledge itself will end. In the Mundaka Upanishad, the shishya of Shaunaka asks the Guru of Angiras as to what is that by knowing which everything becomes known; the shishya requests the Guru to teach that entity.
The goal of life is to ever rejoice in bliss or remain in complete perfection. This is only possible when we know everything or our spectrum of knowledge includes everything and there remains nothing that we don’t know and want to know. The Upanishads say that it is through knowledge of Brahman that a person comes to know everything (through knowledge of Brahman, everything becomes known).
When we analyze whatever is to be known, we will come to three entities of world, individual and Brahman. It is only through knowledge of these three that a person will gain knowledge of everything (or essence of Upanishads will be known).
In brief, knowledge of these three terms are thus: the world is temporary and sorrowful in nature; individual is just an illusion associated with body-mind-intellect and Brahman is the non-dual reality behind the entire world. Brahman is of the nature of Existence, Consciousness and Bliss – it is in Brahman that the illusion of world appears. The individual Self appears as limited jeeva or limited Consciousness (ego I or ahamkaara). But essentially it is the ever changeless Self-I or Brahman of the nature of Consciousness (that which pulsates inside as I-exist, I-exist at all times).
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Since the world is an illusion in Brahman and jeeva is essentially one with Brahman, therefore we can say that the essence of all knowledge is that I am that Brahman which alone exists here as the cause-substratum of the illusory world. Due to ignorance, one thinks oneself to be the Ego-I but one is essentially and at all times the non-dual reality of Brahman alone. It is this essence of the Upanishads that is pointed out through the mahavakyas.
It should be remembered that merely learning or repeating the mahavakyas isn’t enough and a sadhaka has to understand the meaning of the mahavakayas; after having analyzed the mahavakyas thoroughly alone one can contemplate on it. Through contemplation on the mahavakya one will be implementing contemplation or nidhidhyaasana that will directly lead to the goal of moksha. Acharyas understanding that analysis has to be done prior to just repetition of the mahavakyas in the mind have given explanation of mahavakyas in their works.
As we have been learning, Vidyaranya has explained the four mahavakyas in the fifth chapter of Panchadashi with each mahavakya explained in two slokas. The way of explanation of a mahavakya is through first explaining the individual words in the mahavakya and finally explaining the mahavakya as a whole or equating the individual words through another word in the mahavakya.
Four mahavakyas The four mahavakyas that are found in the four Vedas are as below:
Rig Veda – Aitareya Upanishad – Prajnaanam Brahman – Consciousness is Brahman Sama Veda – Chandogya Upanishad – Tat tvam asi – thou art that Yajur Veda – Brihadaranyaka Upanishad – aham brahmaasmi – I am Brahman Atharva Veda – Mandukya Upanishad – Ayamaatmaa brahma – this Atman is Brahman
Prajnaanam Brahman is the lakshana vakya that explains the characteristic or nature of Brahman. Tat tvam asi is the upadesha vakya that is in the form of instruction from the Guru to the shishya. Aham brahmaasmi is the anusandhaana vakya that is used for contemplating on Brahman as one’s own very nature of Consciousness. Lastly ayamaatmaa brahma is the anubhava vakya or the direct experience of a sadhaka after realization that this Self or I am Brahman alone.
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Vidyaranya initially explained the mahavakya of prajnaanam brahma in the first two slokas. Then he explained the mahavakya of aham brahmaasmi in the third and fourth sloka (which we saw previously).
Aham Brahmaasmi This is the mahavakya that is found in the Brihadaranyaka Upanishad. It is anusandhaana vakya which means that it is used for contemplation. A sadhaka who has gone through the stages of sravana and manana should constantly contemplate on Brahman. Contemplation shouldn’t be on Brahman different from oneself but Brahman as one’s very nature of Consciousness. This mahavakya helps in such contemplation that will directly lead to moksha or aparoksha anubhuti.
The mahavakya consists of three terms of aham, brahma and asmi. The simple meanings of the terms are thus – aham means I or the individual being, brahma means Brahman or the supreme cause-substratum of the entire world and asmi means am or denoting oneness between aham and brahma.
Though essentially we all are the non-dual reality of blissful Brahman, still we don’t experience this nature of Brahman. If it is asked as to why, the answer is given by Adi Sankara in his brahma sutra as adhyaasa or superimposition (which is based on ignorance or false knowledge).
Nobody can deny the truth that they know themselves. Though Brahman is to be known, nobody needs to be taught about themselves or I – everything is based on this I only. Without this I, even Brahman or the world or anything else will not exist. It is the basis of all existence itself. But if I is already known then there is no use of Vedanta at all – the use of Vedanta is because we don’t know I as Brahman. The I we know currently is the Ego I or ahamkara.
The Ego I is that which associates and identifies with the body-mind-intellect-objects-people of the world. Its association causes sorrow in the long run due to changes happening in all of these of body etc. It is a matter of direct experience that all these constantly change and therefore they will only lead to sorrow if one is associated with them. It is one’s notion that I am the Ego at all times. Even if an effort is made to get rid of this Ego I, it will not be possible. It is for this reason that majority of people get affected when they are attacked in
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 one or the other way. Ego works in the two modes of I and mine. Therefore even if some attacks befall mine (those whom I like or are my people), the ego gets affected. This affected-state leads to either anger or sorrow. The brave people get into anger whereas meek people get into sorrow. Nonetheless both get affected in one or the other way. Any state of being affected hinders our natural inertia of being happy and therefore it leads to sorrow only.
When it is analyzed as to the true nature of this ego I we will find that it is just a superimposition on the real I which is changeless and blissful. The best way to analyze this is through enquiring into I with respect to the three states of waking, dream and dreamless deep sleep. In the waking state a person experiences the entire world and himself as an individual who is part of the world. In the dream state, there is an entirely different world created and he experiences himself as part of the dream world. In the dreamless deep sleep state, he just rests and there is only the two experiences of I slept well and I didn’t know anything.
Now, the waking I is different from the dream I and both are different from the sleeping I in the dreamless deep sleep state. In other words, the waking I is negated in the dream and the dreaming I is negated in waking; and both these are negated in the deep sleep state. Thus we cannot say that it is this I that we know as “I”. I say that I am awake now and after sleep I say that I dreamt and slept well. This association with all the three states is only possible if there is an I which is same in all the three states. But we know that the individual I that we generally associate with is changing in all the three states. Therefore it is clearly proven that there is a changeless I that is the very basis for the changing I in the three states. It is this changeless I that pulsates inside as I-exist, I-exist at all times. Wrongly on this I, the Ego I is superimposed. In Ramana Maharshi’s words, ego I is a thief that poses as the real I and the real I therefore is veiled. As long as the real I is veiled, we will think ourselves to be the Ego I and the Ego I will only lead to sorrow in the long run as it is changing. Therefore though we are the real changeless I at all times, we don’t experience the bliss as we think we are the Ego I.
Advaita Makaranda thus says about the ego I and the real I Saakshi sarvaanvitah preyaanaham naaham kadaachana Parinaama pariccheda paritaapairupaplavaat
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I am the witness Self that pervades everything and never the Ego I; because the Ego is constantly changing, limited and ever sorrowful in nature.
When we analyze I then we will find that I am ever changeless. From day of birth and till day of death, I am ever the same. But the Ego I which is associated with body-mind- intellect is constantly changing based on changes on the body-mind-intellect. Therefore it is clear that I am not the Ego I but the real I.
The Ego I is also limited to a particular space, name etc. Whereas there is no limitation at all for the real I. Can we put any limitation to the pulsation of I? That which says I am there, I am there at all times. We can never put any limitation. Therefore I am not the Ego I but the real changeless I.
Lastly the ego I due to changing in nature leads to sorrow in the long run (and sometimes in the short run as well). But the real I is without any sorrow. Any moment a person is able to understand or associate himself with this real I, he will experience bliss. It is this bliss that is experienced in the deep sleep state when the Ego I is resting or sleeping (merged unto the real I). Since there is a veil of ignorance in the deep sleep state, therefore we don’t experience ourselves to be the real blissful I. And after waking up, this ignorance again gets converted into the external world – therefore leading to sorrow. But essentially the real I is blissful in nature whereas the ego I is sorrowful in nature.
Thus we can say beyond that “I” am not the Ego I but the real ever changeless blissful I which pulsates inside as I-exist, I-exist at all times.
Ramana Maharshi says that through analysis or enquiry into who am I we will be able to find out the real I which is distinct and different from the Ego I. He gives these beautiful slokas in Upadesa Saram:
Aham ayam kuto bhavati chinvatah Ayi patatyaham nijavicaaranam
When it is analyzed as to where from I comes, then will vanish the ego I – this is true enquiry.
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Ahami naashabhaajyahamahamtayaa Sphurati hrit svayam parama purna sat
When the ego I vanishes, there will shine in the heart the pulsation of I, I, this is the perfect complete Self (Consciousness).
As we have seen so far, we think ourselves to be the Ego I but we are not the Ego I but the real changeless I of the nature of Consciousness (that which pulsates inside as I-exist, I- exist at all times). General meaning of aham is the Ego I but aham in the mahavakya points out the Self which is ever changeless and blissful. A person who is able to get rid of his Ego and able to abide as the blissful Self is a realized master then and there itself.
But what about the world? What about the non-dual reality of Brahman which is the cause- substratum of the world? What is my relation to Brahman? Thus we have the other two terms in the mahavakya – brahma asmi. The term of Brahma denotes the non-dual reality of Brahman who is the cause-substratum of the entire world. Brahman is ever complete, ever perfect, ever blissful and ever infinite (or unlimited).
When we just analyze the Ego I and Brahman, we will find that both are contrary in nature. The Ego I is limited with respect to space and knowledge whereas Brahman is unlimited with respect to space and knowledge. The Ego I is sorrowful whereas Brahman is blissful. The Ego I is ever changing whereas Brahman is changeless. Therefore directly looking at the mahavakya we cannot say that it is true as I as the Ego am never one with Brahman (ever different only). But when the differences are removed through negation of the Ego I and finding out the real I, then we will find that I am Brahman alone.
While we remove the Ego I, we should also remove the attributes to Brahman – those of all- pervasive and all-knowing because these are based on “all” or the world. Since the world itself is just an illusion of names and forms in Brahman, therefore ultimately or essentially we have to get rid of even the world and focus only on Brahman.
When differences are thus removed, we will find that I am one with Brahman. When we analyze our nature of I, then also we will find that I am Brahman alone. Advaita Makaranda thus says:
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Ahamasmi sadaa bhaami kadaacinnaahamapriyah Brahmaivaahamatah siddham saccidaanandalakshanam
I always exist, am ever shining and never hated; therefore it is proven that I am Brahman of the nature of Existence, Consciousness and Bliss.
Here the anumaana used is thus: I am Brahman, due to being of the nature of Existence, Consciousness and Bliss, like Brahman. Brahman is of the nature of Existence, Consciousness and Bliss. And Brahman is one without a second (nothing similar or dissimilar to Brahman exists). We here have that I am also of the nature of Existence, Consciousness and Bliss. There cannot be two entities of the nature of Existence, Consciousness and Bliss. Therefore it is proven that I am Brahman (both of which are of the nature of Existence, Consciousness and Bliss).
The word of asmi in the mahavakya shows oneness between aham and brahma or I and Brahman. Though empirically differences appear in I and Brahman as a result of various adjuncts (and superimpositions), essentially I am Brahman alone. This is the essence of the mahavakya.
Fruit of the mahavakya All mahavakyas propound the very essence of the scriptures and therefore focus on them will lead to the ultimate goal of life of moksha. But this mahavakya in particular is the anusandhaana vaakya or that which is used for contemplation (the final step towards moksha). Therefore it is an important mahavakya.
Mere repetition of this mahavkaya will not serve any purpose at all. It will only make a person think that he as the Ego is Brahman. This would lead to becoming proud and delusively. Even if such a person is given proper knowledge, he will reject it as he doesn’t need anything (for he is already Brahman). Needless to say, he would be deluding himself and others as well in the process. Will he experience bliss of Brahman? Definitely no, as he hasn’t realized Brahman but only is under the delusion that he has realized Brahman.
Therefore care should be taken to analyze and understand the meaning of the mahavakya properly. If it is understood properly then such a sadhaka will not remember that he as the Ego is Brahman but that he as the Self is Brahman. Such a sadhaka will get rid of the notion
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 of Ego. Though Ego will still continue in the world and perform all activities, he will be identified with the Self and therefore he will not get affected by anything related to the Ego.
Thus he would live in the world like any worldly person but will not be affected by the world or its activities. At all times, internally he will rejoice in bliss. It should be remembered that a jnaani cannot be judged by his external action. One jnaani might be preaching the scriptures; another might be enjoying pleasures; yet another might be just silent; but all of them internally ever rejoice in bliss. The internal state of the mind cannot be apprehended externally. Only those with subtle mind will be able to understand the state of the mind and the bliss that emanates from a jnaani. Others will just think that the jnaani is like any person and therefore we are also jnaanis.
Understanding the meaning of the mahavakya properly, one should contemplate at all times that I am not the Ego but I am Brahman, the ever changeless Self of the nature of Existence, Consciousness and Bliss. I am that Brahman which alone exists here as the cause-substratum of the illusory world of names and forms. Irrespective of whatever happens in the external world, I remain a mere witness to everything. Though there are changes happening in the world, I am just a blissful witness. I do live in the world but I am not in the world. I do perform actions but I am not affected by them. I do appear as having emotions but I am beyond emotions and ever blissful.
Ultimately moksha or the state of eternal bliss is the fruit of this mahavakya and its contemplation. It may take a while in order to attain the state of moksha depending on the level of ignorance we have. Essentially we are the non-dual reality of Brahman alone. But we have forgotten it and are deluded by ignorance. Therefore in order to get rid of this delusion and remind ourselves of our nature, we need to contemplate on the mahavakya.
Constantly contemplating on the mahavakya, we will find bliss pervading our very existence. Eventually we will find that we are able to ever rejoice in bliss irrespective of whatever happens in the external world. Then we have attained the ultimate goal of life of moksha. Thereafter nothing can affect us and we will ever rejoice in bliss.
Though this mahavakya is considered the anusandhaana vakya, it can be used for any other purpose as well (as it is the essence of entire Upanishads). We just to understand it
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Conclusion Concluding, this mahavkaya of aham brahmaasmi is the anusandhaana vakya. It means I am Brahman – I as the Self that pulsates inside as I-exist, I-exist at all times is the non- dual reality of blissful Brahman alone. Through contemplation of this mahavakya, a person will be able to get rid of all sorrows and will be able to ever rejoice in bliss.
May we all strive to contemplate on the mahavakya that I am Brahman so that we are able to get rid of all sorrows and are able to ever rejoice in bliss here and now itself.
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Madhuraamritham
Recap Previously we saw Tulasidas saying that Hanuman stands guard to Rama’s palace and nobody can go in without his permission. This only means that in order to realize the Lord, we have to go through true devotees – in other words, we should develop true devotion which is the only way to realize the Lord. Even as in order to learn driving, we learn from a driver and to learn science we learn from a scientist, similarly in order to learn about devotion we have to learn from devotees.
The easiest way to remember the Lord is through being with his devotees. Since his devotees are always focused on him and remembering him, therefore being around such devotees we will also remember the Lord. True devotees only talk about the Lord, listen to the stories of the Lord, sing his glories and discuss about the Lord. Therefore just being wih devotees, our mind will be filled with thoughts of the Lord. It is for this reason that many negative people (or those who don’t like to be spiritual or in spiritual environment) very soon go away from the midst of true devotees. Though they may stay near the devotees for a short period of time, they will then feel as if they aren’t able to breath and therefore will go away from the place.
Amidst all the busy schedules and obstacles of the world, it is very tough to remember the Lord in our mind at all times. But a person who is in the midst of devotees will remember the Lord automatically (as the very presence of the devotees only gives away presence or thought of the Lord). Therefore sadhakas who want to become true devotees of the Lord should strive to be around true devotees so that they are able to become true devotees and realize the Lord.
Tulasidas also said that a person who has protection of the devotee of Hanuman need not be afraid of anything at all. Generally we are scared about one thing or the other in the world. Though that which causes us fear is different from person to person, there is something or the other which scares everybody. Fear in turn makes a person not do the right action and remain with sorrows and sufferings. Therefore it is important to get rid of fear from our mind. But this is easier said than done as mostly fear is in the mind and not in the external world per se (though the mind fears objects of the external world, it is the
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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 concept or thought in the mind that causes fear rather than the external object itself or directly).
We also fear generally when we are alone or nobody is with us. Truly speaking it is duality that causes fear as when there is only one, there is nothing to fear other than the one. But empirically we will not be afraid if we have somebody along with us (to protect us or help us out). And what should a person fear in the world when there is protection of Hanuman? Hanuman is the most fearless person we can find ever. Even when he was told to cross over the ocean; even when he was told to confront Ravana; even at any other point in his life, we don’t find Hanuman ever getting afraid. This is because he is a true devotee of the Lord and for such a devotee, only the Lord exists. Whatever exists or appears as the external world is just an illusion of names and forms in the Lord.
When everything is seen and understood as essentially the non-dual reality of Lord, there is no fear at all. And such a person will be able to do all brave actions. Fear limits a person and therefore makes him only do certain things (and avoid certain other things). But a brave person is able to anything and everything – therefore he will be able to do the right action at the right time in the right way.
But it is tough for everybody to become fearless and therefore we only need to look upon Hanuman. We don’t ourselves have to become fearless – instead we just have to surrender unto the devotee of Hanuman. Then we will slowly find ourselves getting out of fear. Moreover since Hanuman guards the door to the Lord, therefore we will easily be able to reach out to the Lord (realize the Lord as well). And all that requires us to do in order to overcome fear and realize the Lord is surrender unto Hanuman.
Listening to the glories of this great devotee of Rama (who is not at all different but same as Rama only), who will not be able to surrender unto him? Generally surrender us to give up our ego and meekly fall at somebody’s feet or at somebody but surrendering unto the devotee of Hanuman is much simpler – we just have to remember the Lord Rama and sing his names. Anybody who sings the names of the Lord has surrendered unto Hanuman and is protected by Hanuman. How simple can anything be than just singing the names of the Lord?
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Therefore we should all strive to surrender unto Hanuman through remembering and singing the names of the Lord so that we will be protected at all times and we will very soon be able to realize the Lord as the very substratum of the entire world.
Tulasidas continues with praising about Hanuman and he says that the three worlds tremble when Hanuman is angry – this means that whoever is protected by Hanuman is well protected and will not face any harm at all.
Aapn tej sMharae AapE, tInae< laek ha 22. You alone are able to control your power; All the three worlds tremble when you roar. Hanuman’s power – incomparable and unlimited When we talk about power of people, we talk about it giving it some degree but with respect to the great devotee of Hanuman, there is no degree at all for his power. As is clearly seen from the miracles he performed, his powers were truly incomparable and unlimited. There is no limit at all to his power – a true devotee, as we have seen previously, is one with the non-dual reality of Lord. The Lord is infinite or unlimited and therefore there is nothing that can compare with the Lord. Since a true devotee is one with the Lord therefore he is also incomparable like the Lord. It can be argued that a devotee can be compared with another devotee; but this isn’t valid as a true devotee is one with the Lord and the Lord is non-dual (one without a second); therefore what comparison is possible for or with the Lord as the Lord alone ultimate exists? Therefore between true devotees there cannot be any comparison whatsoever. Though externally two devotees will appear different and having different powers, still internally and essentially they are one with the non-dual reality of Lord. It is based on the perspective we have with respect to the devotees that we will see no difference or difference. An ignorant person only sees external perspective and therefore he thinks that http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 41 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 the devotees are different from one another. This leads to comparisons and often to sorrow alone in the name of who is greater or better. But a wise person has the ultimate perspective of knowledge that all devotees are one with the Lord – therefore he doesn’t see any differences externally (though differences are perceived he doesn’t consider them as real or of being any use). Not seeing any differences, he doesn’t get into any duality and therefore doesn’t get affected by the devotees or their actions. A true devotee’s own perspective is that of knowledge wherein he only sees the non-dual reality of Lord as pervading the entire world of names and forms. As a result of this perspective of knowledge, he ever rejoices in bliss. Irrespective of whether he sees a devotee or a normal person, he remembers it to be the Lord. Though his behavior with both of them are different, he still sees them as the Lord – therefore he doesn’t get into any dual notions (or doesn’t experience any sorrow at all). The Lord is unlimited and since the devotee is one with the Lord, therefore the devotee is also unlimited. As to in what all aspects the devotee is unlimited, we cannot say but we can just say that the devotee is unlimited and therefore his actions also will reflect this state of unlimited-ness. There wouldn’t be anything that a true devotee cannot accomplish. Even that which is totally alien to the devotee will be easily achieved by him in no time. This isn’t something that is mere theory or concepts. We can experience this through observing true devotees of the Lord or by ourselves becoming true devotees of the Lord. In order to become true devotees of the Lord we just need to surrender unto the Lord and remember him at all times in our mind. Then we will find that whatever we are told to do, we will be able to do very easily. Even if the action is a very grave or tough or impossible one, still we will be able to achieve it very easily because we are one with the Lord. A look at Hanuman’s life will easily show that this is true – he was able to perform the most miraculous or impossible feats very easily; the one simple act of jumping across the ocean itself is proof that the powers of a devotee are unlimited; not only was Hanuman able to jump across the ocean, he was able to demonstrate the various siddhis of anima, mahima etc. (being light, being very big, heavy etc.) very easily and at will. Hanuman even was able to go to Lanka and confront Ravana. Though he set entire Lanka on fire, he was able to leave out the ashoka vana (because that is where Sita was being kept). http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 42 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Thus through the activities in Hanuman’s life itself we can know clearly that Hanuman was able to perform the unlimited. Such is the power of a true devotee of the Lord as everything in the world (actions) are controlled by Maya and Maya is controlled by the Lord. Even as a magician can control his own magic, similarly Ishwara can control his own power of Maya. And this power of Maya is that which makes the impossible possible – therefore Hanuman was able to achieve the impossible (had unlimited power). Hanuman – his power, he only controls When it comes to power, there are degrees and there are ways in which powers can be controlled as well. For example though there is power in a minister, it can be controlled by the Prime Minister or the Governor or the legal system (court). But such isn’t the case with the power of the Lord or his devotees. This power is unlimited and not under the control of any person at all. Only the Lord or his devotee can control his own power. We are in a world where corruption is in the very air and breath of people. But Tulasidas points out beautifully that a true devotee like Hanuman is never corrupt and nobody can even try to control him. If he is controlled by anything then it is the thought of the Lord alone (or other devotees). Other than that, Hanuman cannot be controlled at all and therefore his power is always in his own reach. He directs his power or uses his power as the need might arise. If a person is able to control his own power (and nothing else can control his power) then such a person is truly powerful at all times. Therefore he can easily protect anybody who surrenders unto him or seeks him. This means that those sadhakas who are able to surrender unto Hanuman will constantly be protected by him. Hanuman will protect those devotees in such a way that no harm ever can befall them. And since Hanuman stands guard to the Lord, therefore Hanuman’s protection will not just be temporary but it will be permanent in that it will take us to the ultimate goal of life of moksha (wherein we realize the non-dual reality of Lord and are able to ever remember the Lord in our mind at all times as pervading the illusory names and forms of the Lord). More and more a person remembers the power of Hanuman (and that he is truly uncontrollable or unlimited), the more he will be able to surrender unto Hanuman. It is when we see something great in somebody or something that we get attracted to it and eventually surrender to it. Similarly if we are able to remember more and more the http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 43 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 unlimited power of Hanuman, the protection he can offer and the goal of realization that goes through him, the more we will be able to surrender unto him. Through surrender, eventually we will be able to ever rejoice in bliss in constant contemplation of the Lord who is denoted through the devotee of Hanuman. Hanuman – fierce or fearsome Tulasidas says beautifully that Hanuman is very fierce or fearsome and that when he gets angry, the entire three world is scared. This only shows that when such a true devotee like Hanuman gets angry, then nobody can come in between or nobody can pacify him. This means that those who surrender unto Hanuman will be well protected by him; if anybody comes and attacks such devotees, then they will face the wrath of Hanuman. Since Hanuman’s fear cannot be controlled by them therefore they will be destroyed in the process. Therefore those who surrender unto Hanuman will ever be protected and safe. We should remember that the statement that Hanuman is fierce or fearsome doesn’t mean that he will cause harm to people. He only causes harm to those who cause harm to pious or good people. Pious or good people are those who are true devotees of the Lord. True piousness or goodness comes from seeking the non-dual reality of Lord. Pseudo devotees are those who seek the Lord part-time or just for time-pass. They might go to the temple, sing the praises of the Lord etc. but ultimately they aren’t seeking the Lord – they just do all these as pastimes. Once when I went to a temple in New Jersey, I found a person observing me for sometime (maybe one or two days). Since it is polite to smile at everybody and welcome them in US, therefore I did the same. Once he came to me and started asking about me. He had come with his wife and children. Gradually he started telling about how I can work part-time and earn more (through something like AMWAY). He took my number and didn’t even think much before coming to my house and inviting me to a big party!!! Though he was visiting the temple, his mind wasn’t on the Lord but on how his business can be spread. Chinmaya therefore beautifully says that there are money-men. They will always be thinking about money, how to make money, how to make lots of money or more and more money etc. Therefore when they are introduced to him, they will be thinking “who is this swami? Does he have money? Is there any way that the money can be transferred from the swami to him” etc. Then there are the women-men who are always thinking about women and how http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 44 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 to enjoy them. There are, then, the business men whose mind is always focused on business alone. Wherever they go, their mind is on business and increasing or expanding business alone. The Lord says in the Gita that whatever we think in our mind, that we will become. This is also an ancient saying that what we think that we become (as everything is in the mind only). Therefore those alone are true devotees whose mind is focused on the Lord at all times. If there is no thought of the Lord irrespective of whether one visits places where the Lord is worshipped, then they aren’t devotees and will not benefit from the Lord or the true devotee of Hanuman. The various of worships are meant to take us closer to the Lord through filling our mind with the Lord (then and other times as well). Even as a person who frequently goes to the pub will develop bad language and habits that are found in the pub, similarly a person who visits places of worship will eventually develop language and habits that are related to the Lord (and his remembrance). But this only works if there is desire to know or remember the Lord. Only such a desire will make a person remember the Lord at all times. Sri Ramakrishna Paramahamsa says that in order to realize the Lord one needs three kinds of loves; first is the love that a mother has towards her child; second is the love that a chaste wife has towards her husband; and three is the love that a worldly person has towards worldly pleasures (or wealth or objects of the world). If these three love are there towards the Lord, then such a person realizes the Lord very soon. The rule behind remembrance of the Lord is that there should be love towards the Lord. A lover is able to remember his love at all times irrespective of where he is or what he is doing; similarly a devotee will be able to remember the Lord at all times irrespective of where he is or what he is doing. But how can a person develop love towards the Lord? Love towards anything is achieved through more and more thinking about it – and it is strengthened by more knowledge of the thing. Even as a person develops love towards computers after thinking about the computers and is strengthened by knowledge of computers. Similarly with the Lord as well – the more a person learns about the Lord, the more love will be developed. This is because the Lord is the non-dual reality behind the http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 45 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 entire world. The Lord is blissful in nature; the Lord fulfills all desires whether worldly or moksha; therefore any person who learns more about the Lord will easily become devotees of the Lord. Though transition from love to devotion might take a lot of time (and even many births) still one should put effort to gain more and more of the Lord. We find in Hanuman’s life itself that he didn’t have any power or even courage at all before meeting the Lord. But after meeting the Lord and seeing his glories directly, Hanuman became a true devotee of the Lord through love and surrender unto the Lord. If Hanuman, a monkey, is able to go from zero to hero within minutes of meeting the Lord, then how long should it take intelligent people like us? Though it is surprising that it takes a lot of time to develop love and then realize the Lord, we should strive to put more effort so that we are able to realize the Lord very soon (at least in this very birth itself). As we have discussed many times, in order to remember the Lord at all times we should just seek the devotee of the Lord. The devotee’s glories itself are huge and will make us develop love or devotion to him. And if we develop love or devotion unto the Lord, then that itself is enough to make us indirectly realize the Lord (and very soon too). The Lord is beyond all glories and therefore knowing him or remembering him isn’t that easy but a true devotee is one who is likes us and therefore knowing him and remembering him isn’t that tough. Considering that the devotee of Hanuman will take us beyond all problems, sorrows and sufferings because he is fearsome and nobody knows his capability than himself, we will easily be able to surrender unto Hanuman. Even Tulasidas’s life is an example that in order to seek the Lord, we have to seek his devotees. The Lord refused to reveal himself to Tulasidas until Hanuman was praised. Therefore came to us Hanuman Chalisa. When it is said that we should surrender unto Hanuman, people get scared as they think that surrender means our individuality will end and we will have no control on ourselves. But this isn’t true – when we surrender unto something higher and infinite, then we ourselves will become infinite. Then we don’t become limited but we ourselves become unlimited. Once Sri Ramakrishna Paramahamsa asked Vivekananda that if he is a fly and there is a bowl of nectar kept, how would he drink it – Swami Vivekananda answered that http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 46 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 he would sit at the edge of the bowl and drink it; Sri Ramakrishna replied that it is the bowl of nectar, you just have to jump into it and become immortal!!! As a result of our ego or limitedness in the world, we are afraid of giving this up even when facing the non-dual reality of Lord or his devotees. Therefore initially we will be hesitant to surrender unto him but we should learn and understand that surrendering will kill our individuality and when individuality is killed we will become unlimited, infinite and immortal. And it is the only way we can get rid of all problems, sorrows and sufferings. Therefore more effort should be put to surrender unto the devotee of Hanuman and thereby unto the Lord. If we put effort then it will be achieved very easily. Just we need the desire to attain moksha and if this is strong, effort will be there and we will soon itself realize the non-dual reality of Lord. May we all surrender unto the devotee of Hanuman so that we will not only be always protected but we will be able to realize the non-dual reality of Lord and thereby we will be able to ever rejoice in bliss. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 47 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Praadeshikam - I Hari Naama Keerthanam – 18 Ullilkanattamadamaatsaryamennivaka Ullorukaalamidamennaakilum vazhiye Chollunnatharu tava tirunaamangalannavanu Nallu gatikku vazhi naaraayanaaya nama Meaning – to be updated As long as there is pride, jealousy in the mind, there will be no gati at all; But those who tell your name, they will get good gati definitely; Unto such an Narayana, my prostrations. Recap Previously we saw Ezhutthacchan talking about the easiest or simplest way to get rid of the delusion that has been leading to sorrows and sufferings for a jeeva. Though it is accepted or not, until a person realizes his very nature of non-dual reality of Brahman or Lord, he constantly suffers. Suffering is not just limited to this births but it extends to many births. It might be wrongly thought that with the end of this one birth, everything will end. It doesn’t happen so – one birth leads to another and another leads to another – this goes on until the delusion or ignorance (of one’s very nature of unborn non-dual reality of Brahman) vanishes. Births are based on karma and karma cannot end without giving its desired or appropriate fruits. When we are born, we get few results automatically – like being born in a good family or bad family; this is only possible if we have had previous births wherein we have performed appropriate actions in order to get the current fruits. And in this birth we perform a lot of actions. Some give result soon and some give result later only – some we don’t find as giving any result in this birth. But action cannot go without giving its fruit. Therefore it has to be accepted that there is a birth after this wherein we will reap the fruits of whatever we have performed now but haven’t yet experienced its results. Thus it is clear that birth leads to another birth which in turn leads to another birth. Karma leads to result and result leads to more karma. Put in Vidyaranya’s words, kurvate karma bhogaaya karma kartum ca bhunjate – a person performs actions in order to enjoy and he enjoys in order to perform more actions. This cycle goes on without any end. Therefore multiple births have to be accepted. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 48 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 But births are for the body and not the Self. Realization of the Self as the non-dual reality of Lord is the way out of the sorrows and sufferings as a result of karma and body. But realization of the Self isn’t that easy and generally people struggle to even get their focus on the non-dual reality of Lord – let alone realize the Lord through constant contemplation of the Lord at all times. Scriptures talk about sravana, manana and nidhidhyasana as the jnaana marga or path of knowledge to realization of the non-dual reality of Lord. Sravana is listening to the scriptures with import on the non-dual reality of Lord. Manana is reflection on whatever has been listened to and using logic as per what is accepted or prescribed in the scriptures. Nidhidhyasana is constant contemplation on the Lord who has been listened and reflected upon. But the scriptures aren’t that easy to apprehend or even listen to – only thing many people get as a result of listening to the scriptures is sleep. Therefore it is said that the easiest way to realize the Lord in Kali Yuga is through singing his praises. Anybody can sing the praises of the Lord – singing the names of the Lord just requires devotion unto the Lord and devotion is attained through remembrance of the Lord as one who can take us beyond the ocean of samsaara (suffering) and provide us with eternal bliss, that which we have been constantly seeking in the world in this and many births. The more and more a person listens to the glories of the Lord, the more and more he gets devoted to the Lord. More devotion leads to more singing of the names of the Lord. Such singing doesn’t require knowledge of music or Sanskrit or scriptures or anything at all. One just needs to remember the Lord and sing his names. The Lord says in Gita that whatever is offered to him with love or devotion is partaken by him: Patram pushpam phalam toyam yo me bhaktyaa prayacchati Tadaham bhaktyupahritamashnaami prayataatmanah A leaf or flower or fruit or water, whatever is offered to me with devotion; I partake such an offering of devotion (from a devotee who is focused on me). Therefore whatever is offered unto the Lord with love or devotion will be accepted by the Lord and the Lord will repay it with eternal bliss for the devotee. Therefore just merely http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 49 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 singing the names of the Lord (while remembering the Lord to be the cause-substratum of the entire world) will soon itself take us beyond all suffering unto the blissful state of moksha. This is what Ezhutthacchan said in the previous sloka. But what obstructs a person from singing the names of the Lord? This is explained in the current sloka and the truth is re-iterated that whoever sings the names of the Lord will attain the ultimate goal of life of moksha definitely. Obstacles to moksha – mind and its variations The mind and its emotions are the obstacles to moksha or the ultimate goal of life. Vedanta says that we are all already the non-dual reality of blissful Brahman – in other words, we are already realized. But if this is the case, then the question comes as to what makes us not experience the bliss of our very nature of Self or Brahman – the answer is explained in this sloka. The mind is a bundle of thoughts. Thoughts are pros and cons – the mind is based on duality or considers everything to be different from everything else. This vision of difference is actually the cause of all problems. Though the external world appears to be different objects, they are just names and forms in the non-dual reality of Brahman even as the dream world is just names and forms in the dreamer; and even as gold ornaments are just names and forms in gold. An ignorant person, thinking that names and forms are real, will be deluded and therefore will suffer in the world whereas a learned person will not be affected as he knows that everything is just one essential entity alone. An ignorant person considers the world of duality to be real and therefore constantly suffers whereas a learned master remembers that everything is Brahman essentially and therefore he constantly rejoices in bliss. It can be asked as to what is wrong in perceiving duality in the world as it is directly perceivable – the fault is that this is wrong vision and not right vision. Whenever we see something as something else, we will experience only sorrow (as a result of this vision). Similarly when we see the world as not the non-dual reality of Brahman but as the dual world, then we will experience sorrow. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 50 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 As a result of considering duality to be real, the mind dwells upon them, getting into likes and dislikes. There are three emotions a person can have towards anything in the world – first is that of liking, second is that of disliking and third is that of indifference. Liking is when something appeals to the mind and therefore it dwells upon it most of the time. Disliking is when something doesn’t appeal to the mind and therefore the mind tries to remove it from the world or from its own experiences. Indifference is when the mind neither likes nor dislikes anything. Such an attitude of indifference is not possible for a long period of time. After a period of time, definitely a person will be made to either like or dislike the entity. Only realized masters will be able to have the attitude of indifference towards anything and everything in the world. It can be asked as to what is wrong in liking or disliking – the answer is that likes and dislikes eventually leads to attachment and aversion. Attachment is when a person likes something so strongly that he wants to maintain it in a good shape. Aversion is when a person dislikes something so strongly that he wants to stay away from it (or cause harm to it). Whatever the mind gets attached to, it wants it to be good and whatever the mind is averted to, it wants it to be bad. When something good happens to what is liked, then the mind becomes happy and when something bad happens to it, then the mind becomes sad. Similarly when something good happens to what is disliked, then the mind becomes sad and when something bad happens to it, then the mind becomes happy. In other words, the mind gets whirled between happiness and sorrow as a result of attachment and aversion. The Lord thus says that attachment eventually leads to destruction or sorrow alone: Kaamaat krodhobhijaayate Krodhaatbhavati sammohah Sammohaat smriti vibramah Smritibramshaat buddhinaasho Buddhinaashaat pranashyati. Brooding over something, we get attached to it. Attachment leads to anger when something bad happens to it (or we don’t see or get it in the way we want it to be). Anger leads to delusion. Delusion leads to loss of memory and loss of memory leads to destruction of http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 51 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 intellect (or the discriminative faculty). Destruction of intellect leads to one’s own destruction. We all would have directly experience in ourselves or others as to when a person gets angry he performs anything and everything without even thinking, therefore causing harm for himself and others. Therefore anger has to be controlled or kept in check. But this is only possible when attachment is kept in check. This is only possible when a person remembers that the duality perceived in or as the world is just an illusion of names and forms in the non-dual reality of Brahman. That mind which gets into attachments and aversions is an obstacle to moksha as it veils the non-dual reality of Brahman and makes us only perceive the world as real (duality of names and forms). Kaama and krodha doesn’t just end there – they will lead to the other four emotions of lobha, moha, mada and matsarya. Lobha is greed or wanting more and more. A person who is attached to something will want it more and more. Moha is delusion wherein a person forgets the nature of an entity or himself and therefore starts running behind it without any discretion. Mada is pride or thinking oneself to be great. Matsarya is jealousy wherein a person finds others in a better position than himself – instead of being happy for the other person, he becomes affected by it and therefore will try to do something that harms the other person. Kama-krodha are caused as a result of forgetting the world of duality to be real whereas mada and matsarya are caused by one’s ego. Ego or individuality is wherein a person thinks himself to be different from the world – when the notion that I am different comes, there will be comparison with the world. Most of the times, the ego notion will be that I am greater or bigger than the world. This is pride and it eventually leads to jealousy with respect to others state or achievements. Both pride and jealousy will lead to only sorrow in the long run as it is based on the ego or individuality. The ego or individuality is just a reflection of Consciousness or Brahman in the intellect and it is associated and identified with the body-mind-intellect-objects-people of the world. There is no gati or goal at all for the Ego because it is limited and such limited-entity will only lead to sorrow in the long run. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 52 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Thus we find that the emotions of the mind as well as the Ego poses as an obstacle to the goal of moksha. A person who is endowed with these will not be able to progress in the spiritual path though he might be doing spiritual sadhana or even learning the scriptures. Many people often wonder as to why they aren’t progressing in the spiritual path but the answer lies to the state of their mind. Since they are filled with various emotions and sense of I and mine (Ego) therefore though they perform sadhanas, it is of no use – it only helps to boost the Ego (making one think that one is great or big). Such people who don’t control the emotions of the mind but still keep performing spiritual sadhana are like water that is getting filled in a pot that has holes in it. Though the pot will be filled with water, the water will eventually leak off as there are holes. Though it accumulates for a time, it will all go away eventually. Similarly those who perform sadhana will accumulate merits and capability of progressing in the spiritual path but since they have emotions of the mind (not under their control) therefore they will not see or feel any effect of spiritual path. Eventually such people will fall off the spiritual path thinking that it will lead to nowhere (as their experience shows) and many times would become atheists (who cause harm to themselves and others). Therefore a sadhaka has to take care to control the emotions of the mind lest any spiritual sadhana or any act of merit will not lead to any fruit at all for him. Though it can be argued that controlling the emotions of the mind is very tough, as the Lord says in Gita a person can gain control over them with dispassion and practice. Dispassion is knowledge about the world of duality being just an illusion in Brahman and therefore being sorrowful. Practice is constantly implementing control of the emotions. Though initially it will be very tough to control emotions even for a second, eventually through practice it will become very easy to control the emotions. Then at will, such a sadhaka will have his emotions under control. Controlling emotions of the mind – through focus on Ishwara or Brahman The mind is generally focused on the external world of names and forms. Since names and forms are duality and appear to be real, therefore the mind gets into various emotions, in turn leading one to sorrow in the long run. But in order to control the emotions of the mind, one has to direct it towards the non-dual reality of Ishwara or Brahman. A child is not agreeing to eat and therefore is running here and there. If we try to control the child through shouting or forcing, then it will cry and http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 53 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 cause a bigger problem. Therefore it is wise to slowly bring the child to control through whatever it likes. When the child is given a chocolate or told its favorite bed-time story or is shown its favorite show in the TV, then the child will be under control. The same child that refused to eat before will now eat very easily and without even questioning. The child thus is controlled easily through giving what it likes or bringing it focus away from its distractions to what it likes the most. The mind is like a child – the more we try to forcefully control it, the more it will run away from us. Therefore a wise person should try to control the mind through directing it towards Ishwara. But the mind doesn’t want to focus on Ishwara who is without name and form; it wants something that is attractive to itself. Therefore the mind wants that form of Ishwara which appeals to itself. Through listening to the stories of Ishwara, through singing the glories of Ishwara and through remembering Ishwara in one or the other way, the mind will be easily controlled. Though here Ishwara might be with a name and form, focus on that Ishwara alone (away from the world) will eventually get rid of even the name and form – when a devotee sees Ishwara as pervading the entire world, then the limited name-form vanishes and what remains behind is unlimited nameless formless Ishwara or Brahman. Thus the easiest or the simplest way to control the emotions of the mind is not to force it to be controlled but to direct it away from the world unto the non-dual reality of Ishwara. Since Ishwara is blissful in nature, therefore any focus on Ishwara will lead to bliss. The more and more the mind comes to know of Ishwara’s blissful nature and gets to slowly experience the bliss of Ishwara, the more and more it will be under control; then lesser and lesser will be the emotions of the mind (that eventually lead to sorrow). Ramakrishna Paramahamsa thus says that desires cannot be ended but we can make desires noble. Currently we have all selfish desires that takes into account only I and mine (while ignoring and often harming others). But we have to make it nobler through focusing on Ishwara. Who wouldn’t develop love or devotion to Ishwara remembering him to be the non-dual blissful reality behind the entire world? Through slowly making our desire just remembrance and realization of Ishwara, we will be able to overcome all desires and reach the state of desirelessness. Fools are those who strive to eradicate desires or emotions completely – for they will only be deluding themselves and will be taking themselves from one desire or emotion to http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 54 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 another; though they appear to be without any desires, that itself becomes their desire and it will haunt them in the long run. The goal of life is not to get rid of emotions or desires but to achieve that state wherein all desires and all emotions are remembered as the Lord (as the non-dual reality behind the entire world). It is that state wherein a person experiences the entire world but still is unaffected as he knows himself to be the non-dual reality of Lord and the entire world also to be just illusions of names and forms in the Lord. Though this state appears very tough, it can be achieved through focus on the Lord at all times. Singing the names of the Lord – way to moksha There are different ways to focus on the Lord in our mind. One is through the scriptures; another is through listening to his stories; yet another is through discussion about his nature and his stories; but of all the ways, the simplest is singing the names of the Lord. This is because singing doesn’t require any pre-requisite whatsoever. There is no knowledge of any language required; there is no need of any music; there is no need of words; there is no need of any actions; there is no need of either the mind or the intellect; just merely singing the names of the Lord (remembering him to be the non-dual reality behind the world) is enough. Often the state of a devotee is compared to that of children. A child doesn’t care much about the entire world though he will be running here and there and often getting distracted. Whatever distractions he goes through, eventually his attention goes back to his mother. In order for him to call his mother, there is nothing required except his love for the mother. It is therefore said that when a child cried, the mother will know the cry wherever she is. It is the child’s innocence that saves it from all emotions and therefore very quickly takes it to his mother. The child doesn’t need to know languages or singing or even the name of the mother – the child just needs to all out openly with love to its mother and the mother will come running to protect the child. Even as a child is to its mother, the devotee is to the Lord. The devotee doesn’t need to know anything at all in order to call out to the Lord. Like a child, the devotee just needs to call out the Lord’s names (with innocence). Even knowledge about the meaning of the name is not required. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 55 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 In true love or devotion, there is no craving for anything at all but just remembering the Lord and singing his names. Singing the names of the Lord can be done by anybody and in any place. If it is done inside in our mind, then there is no problem or obstacle to anybody (therefore nobody can say that singing is forbidden or shouldn’t be done etc.). Singing the names of the Lord directly or easily takes us to moksha – because therein we will remember the Lord easily at all times. Such constant singing of the names of the Lord is called true devotion or true love. It is possible easily if a person wants to get rid of all sorrows in life and attain the ultimate goal of life of ever rejoicing in bliss. Knowingly or unknowingly everybody is seeking the ultimate goal of life of complete cessation of sorrow and ever rejoicing in bliss. And since this goal is achieved only through realization of the non-dual reality of Ishwara, therefore everybody should strive to achieve this goal. Though there are different ways to achieve this goal (through shaastras etc.) all those are filled with the obstacle in the form of emotions of the mind. The mind is so tricky that even when we think we have overcome it, it will be laughing and controlling us. People try to control the mind through sadhana for years and still succumb to emotions in just a moment. Therefore the simplest and easiest way to realize Ishwara (after conquering of all the emotions of the mind) is through singing the names of the Lord. Ezhutthacchan says here that whoever sings the names of the Lord will attain the ultimate goal of life (ultimate good). There is no doubt at all in this as such a person is true devotee of the Lord. The Lord says in Gita that his devotee never perishes. One who remembers that everything is the non-dual reality of Lord at all times, what sorrow can he face? What fear can he have? What suffering can he have? What else can he have other than ever rejoicing in bliss? Therefore all sadhakas should put effort to realize the Lord through singing his names. It doesn’t matter where we are or what we are doing but we should just sing the names of the Lord constantly. If there is love or craving for Ishwara, then we will be able to do it very easily itself. The more and more we remember Ishwara in our mind, the more and more we will be made to remember Ishwara because Ishwara is blissful and even a bit of remembrance of Ishwara will lead to blissful experience. This blissful experience itself will propagate us to remember Ishwara more and more. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 56 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Eventually through remembering Ishwara at all times we will be ever rejoicing in bliss (in the ultimate goal of life) . Thereafter though we may live in the world like any other person, we will not experience any sorrow or suffering. Though we will still perform actions, we will not be affected by its fruits or latent tendencies – instead like a witness, we will ever rejoice in bliss. This blissful existence will also lead to bliss for others as whoever comes near us also will experience the bliss. Therefore our life will be fulfilled and we will be spreading the bliss of the Lord to the entire world. May we all strive to sing the names of the Lord at all times so that we are able to get rid of all emotions of the mind and thereby are able to ever rejoice in bliss at all times. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 57 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Praadeshikam - II Kanda shashti Kavacham – 15 Panaithodaiirandumparuvelkaaka Kanaikalmuzhanthaalkathirvelkaaka Aiviraladiyinaiarulvelkaaka Kaikalirandaumkarunaivelkaaka Munkaiirandummuranvelkaaka Pinkaiirandumpinnavaliruka Navilsaraswathinarthunaiyaaga Nabikamalamnalvelkaaka Muppaalnadiyaimunaivelkaaka Eppozhudhumennaiedhirvelkaaka Translation: Let your heavy Vel protect my two thighs Let your bright Vel protect the two knees and calves Let your graceful Vel protect my two feet Let your merciful Vel protect my two hands Let your strong Vel protect my two forearms Let Goddess Lakshmi reside in my arms Let Goddess of Knowledge reside in my tongue Let your Vel protect my nabhi Let your sharp vel protect the three nerve currents Let your great Vel always protect me In the last few articles we have been seeing poet praying to Lord Muruga to protect each and every part of the body and with the above lines we would be winding up this particular section of prayer. In our journey toward the Ultimate goal of Moksha there will be numerous number of obstacles – it could be physical obstacles or subtle obstacles. Though physical obstacles could be handled to some extent we cannot get complete control over it. If we cannot completely avoid physical obstacles what to talk about subtle obstacles which we cannot comprehend through any organs. It is unwise to think that we can control things around us, if we think so we would be making fool of ourselves when we realize that we cannot control our own body. So only thing we could do is to pray to the Lord for protection, along with doing what is necessary. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 58 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 In the previous article, we saw Poet praying for protection to stomach and lower part. Here we see Poet praying for protection of limbs. Strong limbs here also represent how independent we are. We know a famous phrase “we must stand on our own legs” which means we should gain strength to live by ourselves. Therefore here we see poet praying to Lord for protection of legs. We can also see poet seeking protection for front side of the hand, back side of the hand, under the toes. This shows that nothing is insignificant, even those that we think is less significant is in fact valuable. The organ of speech is manifested physically through tongue. Without tongue it is not possible to have a speech. Control of speech is one of the most important characteristic necessary for a spiritual sadhaka. The organ of speech should be used only whenever necessary and they have to be used only for right things. Most time when we analyze what we speak, we would find that what we think may not be same as what we speak. There is this famous shanti mantra in Sama Veda that starts by saying “Let my mind be on the speech and let me speech be on my mind”. This means we should speak what is in our mind and we should mind what we speak. If we speak something and have something else in our mind, the words would not have any effect though it might seem to have. That is why when we listen to Mahatmas words, the words strike us deeply and has the transforming effect. This is because Mahatmas speak what they are convinced of and those words have such a power. Here we find Poet seeking protection from Goddess Saraswathi who is the controller of speech. Along with praying for protection for external parts, poet also prays for protection for internal parts as well. There are 3 main nadis in our body, Sushumna, ida and pingala. These nadis in a way govern the internal functions of the body. But after praying to the Lord, when would we want Lord to protect? When we are praying to the Lord, we would pray to the Lord to protect us all the time. There could be obstacles even for prayer and there could be situation when we cannot pray since we don’t have control over anything that might come in the future. Therefore, when we get an opportunity to pray we have to be as sincere as we could and utilize the opportunity in a way like there is no next time. We often hear lot of people saying that we have to enjoy life like there is no tomorrow. If we could apply the same in devotion to Lord, that if we could manage to do that we would be realize ever flowing grace of Lord. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 59 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Ishwara Samkshepa Ishwara Irrespective of whether a person acknowledges or not, what we all are seeking is complete cessation of sorrow and ever rejoicing in bliss. It is seeking this bliss only we are performing different kinds of activities in the world. Though activities are different and the way we conduct ourselves in the world is different, we are only seeking this ultimate goal of life. This goal of life is termed in Vedanta as moksha or liberation (liberation from sorrow, suffering and bondage). Taking a simple example, a boy wants to study well in order to get marks. He wants to get marks so that he will get a good job. Good job is so that he gets married and begets children. He wants to setup his family and establish himself so that he is able to live peacefully and blissfully. Thus his goal is blissful living. It is for this blissful living that he studies well in school. Taking another example, a scientist wants to study Mars because this would give us rich information about life in Mars. But why should we know about Mars? Because knowledge gives us a sense of achievement. Sense of achievement leads to satisfaction. Satisfaction is nothing but blissful existence. Thus through activities targeting Mars, one only is striving for blissful living. Though in today’s world, it is considered that everybody has a different long term goal and many short-term goals that change from time to time, Vedanta says correctly that we are only seeking the ultimate goal of life of moksha (ever rejoicing in bliss). Until this goal is achieved, we will constantly be striving or seeking for one thing or the other. Taking the previous example, will the scientist be happy or content after learning about Mars? Definitely no, he will want to know more and more. Where will this thirst for knowledge end? It can be answered that it will end with learning of the solar system but still it will not end as there are other solar systems which would have to be learned. Until the state comes when there is nothing more to learn, he will not be content at all. Wanting to know more and more is because he thinks that through this alone he can remain blissful. But it is a fact that the more and more we learn about the world, the lesser we will know and the lesser we will be content or satisfied. Contentment or satisfaction is in the http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 60 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 mind and not the external world. A person can be content with just one rupees in his pocket if the mind is proper (like various rishis who don’t have any savings whatsoever) or he can be discontent with being a millionaire. The world that we currently perceive is constantly changing – this is fact that has been experienced by every person but still majority of people fail to acknowledge or apprehend it. The changing world can lead to nothing but sorrow alone. Anything that changes is subject to birth and death. That which takes birth and dies cannot give us any happiness. Before achieving it we will be struggling to achieve it; after achieved, we will be worried over when it will vanish (as it is changing, it will definitely vanish); after it vanishes, we will be brooding over the times when we had it and were enjoying it. Thus before achieving, while possessing and after it is lost, we experience only sorrow. Therefore it is proven that the ever changing world is sorrowful and will only lead to sorrow in the long run. Though temporarily it might appear to lead to happiness, the happiness is so short-lived that it is seed of sorrow alone (and will lead to sorrow alone). Therefore the scriptures say that a wise person will not take resort to pleasures of the world as it is constantly changing (that which comes and goes is not taken resort by wise people). But still majority of people consider themselves to be wise in seeking something or the other in life. These seeking of theirs will eventually only lead to sorrow. Imagine the state when one seeks out pleasures of the world thinking they will lead to happiness but they only lead to sorrow – it will be really a pitiful state. It is rather a mystery that the entire world is in such pitiful state and only few wise bold and courageous people are able to overcome this pitiful state by seeking the ultimate goal of life moksha. This mystery is what is termed in the scriptures as Maya or the delusory power of Ishwara – that which makes the impossible possible (like the magician’s magic). Being deluded by Maya, people think they are happy, they will get happiness from the world etc. while they are constantly only suffering in the world. But what about life after death? The scriptures clearly say that we will only experience sorrow in life after death as whatever is there now alone is there in life after death. Since we only have external pleasures that are seeds of sorrow, therefore we will only have sorrow in life after death as well. Going from one birth to another, a person therefore experiences nothing but sorrow alone. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 61 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 It is wisdom or intelligence to overcome the sorrowful cycle of birth and death through seeking the ultimate goal of life of moksha. It is when a person acknowledges the goal of moksha and starts his journey towards the same that he becomes a true sadhaka (one who seeks the sadhya of moksha) – sadhaka here means a spiritual person. Until then spirituality is just in words and not really followed or implement. Then he starts becoming spiritual or progressing more and more towards the goal of moksha. The three concepts of Vedanta When we analyze the entire world, we can split it into two components – one is sentience and other is insentience. Sentient is that which is able to experience itself and is Conscious in nature whereas insentient is that which isn’t able to experience itself and requires a sentient being to experience it. Sentience though ultimately or essentially is one alone is experienced in the external world as many – we can say that sentience is split into two of Ishwara (one who is the controller of the entire world of insentient objects and various sentient beings) and jeeva or the individual sentient being who is experiencing sorrow in the external world. Essentially both Ishwara and Jeeva are same but for analysis purpose, Vedanta starts with both as being different. Thus we have three entities of Ishwara, Jeeva and Jagat as the main topics or concepts or subjects of Vedanta. All sub systems or sub schools of Vedanta deal with these three concepts and vary or differ in their interpretation of these three concepts. Advaita says that Jagat is an illusion in Ishwara who is one with Jeeva (essentially only one exists). Vishishtaadvaita says that Ishwara is composed of various jeevas and jagat as his parts. Dvaita says that Ishwara is different from jeeva who are many and jagat which is filled with many or different sentient beings. These three main sub schools of Vedanta (and all the other schools of Vedanta) talk only about these three entities. That Jagat is an illusion or at least temporary (constantly changing or anitya) is proven through our very direct experience. Nobody can argue that the world is sorrowful as that which is changing is sorrowful alone. Though it is a matter of experience, we will still fall for it due to ignorance or the delusive effect of Maya – the hope that maybe something of the world will lead to eternal bliss and not having conviction that the world is temporary and sorrowful leads us to falling for it constantly. A little analysis with practice will eventually give us conviction that the world is temporary and sorrowful. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 62 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 That Jeeva is sentient is known as one’s very nature of Consciousness, that which pulsates inside as I-exist, I-exist at all times. Nobody doubts this jeeva but people doubt if this jeeva is one with Ishwara or the supreme being. Unlike Jagat and Jeeva, the concept of Ishwara isn’t something that many people are clear about. Therefore the attempt to explain it in this article. 1. Brahman – ultimate reality The scriptures are clear that before creation, whatever existed is the non-dual reality of Brahman, one without a second. To show that nothing apart from Brahman existed then, the scriptures say that Brahman was ekamevaadviteeyam. Ekam is used in order to show that Brahman is without any parts (or internal differences). Eva is used to show that there is nothing similar to Brahman. And adviteeyam is used to show that there is nothing dissimilar from Brahman. There are three differences that are accepted and found in the world of duality (the world which is full of differences). First is internal difference or svagata bheda. A tree has internal differences or parts of root, branches, leaves etc. A body has parts of hands, feet, face etc. Second is difference between similar entities or entities of same category. A tree is different from another tree and a body is different from another body. Third is difference between dissimilar entities – entities of different categories are different. For example, a tree is different from a body and a body is different from a stone. The first difference of svagata is internal and the other two differences are that of external. Brahman is mentioned as that which alone existed before creation (creation is that which brings in duality). As to why Brahman is without these three differences, we can understand this only when we take into consideration that Brahman or Ishwara is the cause of the world. 2. Brahman – cause of the world The world of duality that we currently experience cannot be of its own as it is constantly changing and doesn’t have any independent existence. Also it goes without saying that an entity which is temporary or constantly changing is subject to birth and death – that which takes birth and dies is just an illusion in its cause or substratum – the common example is that of the dream world which is an illusion in the dreamer who is the cause or substratum http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 63 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 of the dream world. Thus the world of duality requires a cause. Now, this cause has to be eternal or without any changes. If this isn’t the case, then we will have to find a permanent cause for the changing cause of the world. This will lead to infinite regression and in order to avoid this as well as due to simplicity, it is accepted that the cause of the world itself is changeless. It is this cause that is given the name of Brahman in the scriptures. Brahma Sutras say – janmaadyasayayatah – that from which the creation etc. of the world happens, that is Brahman. Taittiriya Upanishad says thus Yato vaa imaani bhootaani jaayante Yena jaataani jeevanti Yat prayantyabhisamvishanti Tat vijijnaasva tad brahmeti That from which the entire world of beings has come; that in which it exists; that unto which it goes during destruction; that is to be known and know it to be Brahman. What is Brahman’s nature? Brahman has to be eternal or changeless and therefore is of the nature of Existence. But any existence is illumined by a light only. That light which illumines all existence is Consciousness (that which is the light of all lights). Since Brahman has to always exist, therefore the light of Consciousness has to always fall upon it – this is only possible if Brahman is of the nature of Consciousness. Since Brahman is eternal therefore Brahman is without any limitations or infinite. That which is limited has temporary happiness in it but that which is unlimited is blissful in nature. Thus Brahman is of the nature of Existence, Consciousness and Bliss. If Brahman were to have parts, then Brahman would be temporary or non-eternal. Therefore Brahman doesn’t have any internal differences (and this is denoted using the word of eka). There cannot be anything similar to Brahman as then there would be two Consciousness illumining each other (Consciousness is that which illumines everything while itself being self-luminous in nature). Therefore Brahman is without any similar entity (denoted using the word of eva). There is nothing distinct from Brahman (of a different kind) as then there would be a relation between Brahman and the entity – any relationship http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 64 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 leads to limitation. Therefore it is proven that there is nothing different and dissimilar from Brahman (this is denoted by the word of adviteeyam). Therefore Brahman alone existed before creation. Is this Brahman same as Ishwara or different from Ishwara? 3. Ishwara – same as (or one with) Brahman Though there are many who make subtle differences between Ishwara and Brahman, Bhagavatham beautifully gives this sloka to show that Ishwara, Brahman, Atman etc. are just synonyms for one non-dual Consciousness. Vadanti tat tattvavidah tattvam yat jnaanamadvayam Brahmeti paramaatmeti bhagavaaniti shabdyate Knower(s) of the truth term that one non-dual Consciousness variously as Brahman, Paratman, Bhagavan etc. Katha Upanishad says that those who differentiate in the world will go from death to death (or they will experience only sorrow). Ya iha naanaa iva pashyati mrityoh sa mrityum gacchati Those who see duality as if real will go from death to death. Thus it is clear that one Brahman alone is Ishwara – the cause of the entire world of duality. But now the question comes as to whether the world is real or unreal. Considering that the world is real, we term Ishwara as the cause of the world. But since the world is constantly changing, therefore it cannot be real. Real is that which never ceases to exist – for an entity to never cease to exist, it should be devoid of change as that which is subject to change is non-eternal (for being subject to birth and death). The world thus is not real. 4. Ishwara – substratum of the world If the world isn’t real then what is its nature? The world is termed as an illusion – that which is neither real nor unreal. Unreal is that which never has any existence; but the world appears as existing now, therefore it isn’t unreal. But as mentioned earlier, the world isn’t real as well. Therefore it is termed as an illusion. Illusion is that which appears to be real when experienced but is known to be unreal once it vanishes. An example is that of snake seen in rope. When the snake is perceived, it http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 65 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 is real but it isn’t real as it vanishes the moment we perceive the rope. Therefore it is an illusion in the rope. The rope or that in which the illusion is perceived is called the substratum of the illusion. Thus rope is the substratum of the snake. Applying this to the world, the world appears in the cause of Ishwara. Therefore Ishwara is the substratum of the world. Another example of an illusion is the dream world which appears in the dreamer. When the dream world is perceived, it appears very real but after waking up, it is realized that there was no dream world, there is no dream world and there would be no dream world at all. Even when the dream world appeared to be real, it was just an illusion in the dreamer – in other words, the dreamer appeared as the entire dream world. Similarly this entire world that we see is an illusion in the substratum of Ishwara. 5. Ishwara – essence of the entire world (or the entire world of names and forms) The dream world is said to be an illusion in the substratum of the dreamer but essentially it is the dreamer who appears as the entire dream world. The differences or duality in the dream world are just names and forms in the substratum of the dreamer. Vedanta uses the analogy of gold ornaments to illustrate this. There are different gold ornaments of gold chain, gold necklace, gold ring etc. Though all these ornaments appear different from one another, they are just gold and gold alone in essence. The differences are just names and forms. The name of gold chain and its form is different from the name of necklace and its form. The difference is perceived to be real by an ignorant person who wants a specific name and form alone. But the goldsmith sees all gold ornaments as gold alone as he knows that names and forms aren’t real and essentially all ornaments are gold alone. Therefore when a person goes to the goldsmith asking to change the ornament, he happily does it. But the person with the ornament is sad for the old form to have vanished and happy to have got the new form (new fashion) – all the while, the goldsmith is unaffected as he knows that all ornaments are just names and forms in gold. Similarly though the world of names and forms appears to be different entities, it is just an illusion in the substratum of Ishwara. In other words, whatever we see is Ishwara alone. It is an ignorant person who thinks the world of duality to be real and therefore he develops likes and dislikes towards the world; something he gets attached to and something else he gets averted to. Thus getting deluded by likes-dislikes, he goes from one birth to another thinking that he will get eternal bliss from the world of duality. But a learned master (a jnaani) knows that the entire world of names and forms is an illusion in the substratum of http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 66 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Ishwara – he knows that whatever exists is Ishwara and Ishwara alone. Therefore irrespective of whatever happens in the world, he ever remains blissful. Narayana Sookta thus says: Yacca kincit jagatsarvam drishyate sruyate vaapi Antarbahischa tat sarvam vyaapyannaaraayana sthitah Whatever exists in the world as seen or heard, all those are pervaded in and out by Narayana (Ishwara). Ishavasya Upanishad says that Ishwara pervades the entire world. Thus Ishwara is nothing but the entire world that we perceive. Therefore it is foolish really when somebody asks as to where is Ishwara or how to perceive or realize Ishwara – as whatever exists is Ishwara and Ishwara alone. Though initially a sadhaka has to go beyond the world through seeking its cause, eventually the sadhaka will come to the truth that Ishwara is not beyond the world but the entire world that we currently perceive. Though it appears tough to directly perceive the truth that whatever exists as the world is Ishwara alone, eventually we have to perceive this truth – without perception of truth, wherever we are or whatever we are doing, we will not get any happiness at all. There are many people who run around the entire world seeking Ishwara but they never get Ishwara as they are unable to perceive Ishwara as the entire world (that is perceived now and at all times). But though Ishwara is the entire world, how do we realize Ishwara and what will that experience be? This is a question that most of the sadhakas have in their mind. 6. Ishwara – in one’s heart (as one’s very nature of Consciousness) Though it is very tough to apprehend Ishwara as one’s very nature of Consciousness, this is the truth that Vedanta propounds. Ishwara who is the substratum of the entire world is of the nature of Consciousness. Consciousness is that which pulsates inside as I-exist, I-exist at all times. As explained earlier, there cannot be two Consciousness; therefore Ishwara and our very nature of Consciousness are one and the same alone. The Lord explains this truth in many places of Gita through statements that I reside in the heart of all beings. All beings who are Conscious in nature as nothing but Ishwara alone. It is wrong to seek Ishwara outside ourselves rather than seeking in our very heart. It so http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 67 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 happens that when we go deep into devotion, we will find ourselves closing our eyes (rather than opening the eyes and seeing Ishwara as the deity in temple). Years ago, we went to Sabarimala after taking vow for 41 days – often walking with bare feet and going to home, traveling in train etc. It was tough in the beginning but eventually got used to it. Then we walked from erumeli to pampa – this took a few days and was very exciting. This vow had its effect in that when I came in front of the deity in the shrine, I could just close my eyes and call out “AMMA”. Though it was Ayyappa who was the deity, my favorite deity was AMMA (Sadguru Mata Amritanandamayi Devi) and the devotion after the vow made me just close the eyes – not see the external deity but see it in one’s heart – and call out AMMA’s name. Yoga Vasistha gives this beautiful sloka: Tyaktvaa hridgriha ishaanam devamanyam prayaanti ye Te ratnamabhivaanchanti tyaktvaa hasthastha kaustubham Those who seek any God outside after renouncing the Ishwara in one’s heart, they are like those who seek diamonds while holding the crest jewel of kaustubha in their very hand. Thus it is clear that Ishwara is our very nature of Consciousness and that which pulsates inside as I-exist, I-exist at all times. It is the place of this pulsation that is termed as heart or hrid in the scriptures. This isn’t a physical place but the place from where the real “I” pulsates and eventually leads to the Ego I to superimpose upon it (and then cause all sorrows). If I am Ishwara, then why don’t I experience my very nature of Ishwara? 7. Individual – essentially one with Ishwara It should always be remembered that essentially all sentient beings are one with Ishwara. There are no many sentient beings but only one Conscious Ishwara exists here. But this is essentially or from ultimate perspective. When we consider the external world of duality as existing, then there is different from the individual jeeva and Ishwara. Jeeva is limited in space and knowledge whereas Ishwara is unlimited in space and knowledge (all pervasive and all knowing). But jeeva is just reflection of Consciousness in the intellect whereas real I is Consciousness or Ishwara alone. Once a person realizes this http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 68 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 truth then he will not be affected by whatever happens in the world. But this doesn’t mean that in the illusory world he will have the power of Ishwara – as once he realizes that only Ishwara exists, there is no duality at all to control or have power to control (that of Ishwara). And though externally differences might appear, it is only for the ignorant person who sees difference in the world – even between a jnaani and Ishwara. But for the jnaani, whatever exists is Ishwara alone – essentially he is Ishwara and everything he sees and remembers as Ishwara. Therefore though he lives in the world, he isn’t affected least by the world. While performing actions like an ignorant person, he ever rejoices in bliss because he has no likes-dislikes. Though he might appear to be attached to or enjoying sensual pleasures, still he is unaffected and ever blissful. His state cannot really be apprehended or explained but only directly or intuitively experienced through realization of Ishwara (as all-pervasive Consciousness that pulsates inside as I-exist, I-exist at all times). Ramana Maharshi gives these beautiful slokas to illustrate that the difference between jeeva and Ishwara is illusory or temporary (and essentially both are one and the same alone): Ishajeevayorveshadheebhidaa Satsvabhaavato vastu kevalam Difference between Ishwara and Jeeva is with respect to form and intellect (or knowledge); by their nature of Existence (or Consciousness), entity is absolute alone (both are absolute alone). Veshahaanatah svaatmadarshanam Ishadarshanam svaatmaruupatah When form vanishes (limitation vanishes – ignorance vanishes through knowledge of Ishwara from the scriptures), there is experience of the Self – this is experience of Ishwara as one’s own Self. Though many people differentiate between Ishwara and Jeeva, we should remember that all differentiations are with respect to the external world alone. Considering that the world is just an illusion (unreal), the differentiation also vanishes and therefore whatever exists is http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 69 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 one non-dual Ishwara alone. It is this non-duality that a sadhaka has to focus on – rather than focusing on the differences. It is foolish for a sadhaka to ask as to whether he can control the world or not; whether he can control the power of Maya or not; he is essentially Ishwara and the moment he focuses on Ishwara, he will overcome Maya easily and then he will find that there is no Maya at all (and only Ishwara exists). 8. Ishwara – with power of Maya Though this is from empirical or lower perspective (considering the world to be temporarily real), still it has to be said that Ishwara has the power of Maya. Though differences are made by various acharyas as to whether Ishwara is himself real or not; whether he is affected by Maya or not; from the scriptures we can say that Ishwara though has the power of Maya isn’t deluded by the power of Maya. Maya only deludes jeevas as a result of their ignorance. Even as a magician isn’t affected by his own magic power (which only affects others), similarly Ishwara’s power of Maya doesn’t affect him (but only affects others). It is this power of Maya that creates names and forms in Ishwara and makes it appear very real. Sankara therefore says that the power of Maya makes the impossible possible. The one and only way to overcome Maya is to seek out Ishwara (surrender unto Ishwara). A jeeva who is under the delusion of Maya, through seeking Ishwara, overcomes Maya and therefore he realizes that whatever exists is Ishwara and Ishwara alone. 9. Ishwara – that which alone exists at all times Whether Maya is there or ignorance is there or jeevas are there or the world is there, at all times it should be remembered that one Ishwara alone exists here. This is the ultimate truth and any sadhaka who remembers this will be able to go beyond Maya and thereby will be able to ever rejoice in bliss. Though it might be tough to apprehend this truth (or even remember it in our mind) that only Ishwara exists here, we can remember and apprehend it through constant practice. Along with vairagya through the knowledge of the world being temporary and sorrowful, we will easily be able to practice remembering Ishwara. Eventually this practice will make us http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 70 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 more and more remember Ishwara. Since Ishwara is blissful therefore remembrance of Ishwara will also lead to bliss. This itself will make us remember Ishwara more and more. Eventually the sadhakia will always remember Ishwara and will not be able to forget Ishwara even for a moment. Such a person who remembers that Ishwara alone exists here will not be affected by whatever happens in the world. Instead such a person will ever rejoice in bliss knowing that only Ishwara exists here. He is a realized master who has realized his very nature of Ishwara and therefore he alone overcomes all bondage, sorrow and ignorance; he ever rejoices in bliss irrespective of whatever happens in the external world. Sankara thus says in Bhaja Govindam Yogarato vaa bhogarato vaa Sangarato vaa sangaviheenah Yasya brahmani ramate cittam Nandati nandati nandatyeva He might perform yoga; or might be enjoying sensual pleasures; he might be attached or detached; still one whose mind is focused on Brahman (or Ishwara) he will ever rejoice in bliss. In order to attain the ultimate goal of life of complete cessation of sorrow and ever rejoicing in bliss (which is what we all are knowingly or unknowingly seeking), we have to just remember at all times that one Ishwara alone exists here. Then we will find ourselves ever rejoicing in bliss at all times. May we all strive to remember at all times that one Ishwara alone exists here as the substratum of the world and one’s very nature of Consciousness so that we will be able to get rid of all sorrows and will be able to ever rejoice in bliss. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 71 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Acharyakritismrithi Vedanta Sara There are many introductory texts of Vedanta that give the essence of Vedanta in a systematic way so that it would be understandable for initial sadhakas. Directly learning the prasthaana traya or other texts of acharyas like Sankara will not give a systematic approach to Vedanta. Without a systematic approach, a sadhaka will not be able to understand Vedanta properly. Improper understanding will ensure that Vedanta isn’t implemented properly. Improper implementation of Vedanta will not lead to the goal of moksha and instead it will take a sadhaka away from moksha. Since Vedanta or spirituality is all about attaining the ultimate goal of life of moksha, therefore anything that takes us away from moksha should be avoided. Vedanta being learnt and not being useful to a sadhaka as it doesn’t lead him towards goal of moksha will become a burden – such a person will become egoistic. Vedanta is the shaastra that gets rid of the ego and makes us immortal but the same Vedanta would become boosting for the Ego. Yoga Vasistha gives this beautiful sloka to show that if a person even learns the four Vedas it will be futile if he doesn’t realize the non-dual reality of Brahman through proper understanding and implementation of Vedanta. Chaturvedyapi yo viprah susukshmam brahma na vindati Vedabhaarabharaakraantah sa vai braahmana gardabhah He who knows the four Vedas but doesn’t know the sublet Brahman, such a person is like a donkey carrying the load of Vedas. Swami Paramarthananda Saraswati often says that a systematic and disciplined approach to learning Vedanta is required. If not, it will not lead to the desired fruit of moksha and it will take us further away from moksha. A systematic approach means proper understanding and proper understanding cannot easily be got directly from prasthaana traya or other works of acharyas. Instead, in order to get proper understanding one has to read the various introductory texts of Vedanta. These introductory texts, as explained, deal with each and every concept of Vedanta and in a systematic way so that a sadhaka will get a bird’s overview of Vedanta. Having known http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 72 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Vedanta generally, a person then will be able to understand other advanced texts as well as the prasthaana traya. Therefore the importance of introductory texts is very high for an initial sadhaka. Introductory texts Previously we saw the introductory text of Tattvabodha whose authorship is ascribed to Adi Sankara (and sometimes to another acharya of Sringeri). It is a very simple text that just states the dogma of Vedanta in a systematic way. But there are other texts that don’t just give dogma but have some analysis as well – in other words, a little bit deeper analysis of the concepts of Vedanta in a systematic way is undertaken in those works. Among such prauda work is Vedanta Sara of Sadananda Yogindra. Other works include Laghu Vasudeva Mananam (which is a rather voluminous work), Vedanta Paribhasha (which deals with the pramanas of Vedanta), Vivekachoodamani, Panchadashi etc. Vedanta Sara is also unique in that it also in some places gives the different interpretations to concepts of Vedanta taken by acharyas post Sankara. After Adi Sankara’s times there have been different sub-systems of Advaita Vedanta which don’t differ in the ultimate truth that one Brahman alone exists but regarding differences between avidya-maya, jeeva- ishwara etc. as well as definitions of these terms also. These systems and their differences have been briefly explained in Vedanta Sara wherever it is apt (while explaining the different concepts that require explanation of these different views). Author of Vedanta Sara and its commentaries Not that much is known about the author of Vedanta Sara except that he is Sadananda Yogindra and a kashmiri by birth. That he knew the different tenets of not just Vedanta but the various sub-schools of Vedanta is also known through the work itself. The work by itself is very clearly set, systematic, and deep in its concepts and without confusions or contradictions. That the author quotes from previous acharyas including Sureshwaracharya, Sarvajnaatman, Vachaspathi Mishra, Sri Harsha, Chitsukhacharya, Vidyaranya etc. It is considered that Sadananda was a sanyaasi of Saraswati order and his Guru was Advayananda Saraswati. Sadananda’s disciple was Krishnananda Saraswati whose disciple was Nrsimha Saraswati (who wrote the commentary of Subodhini). http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 73 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Though this work by itself is simple to be understood, still many other acharyas have thought it important to comment on it. Therefore there are many commentaries available on this work. The famous ones are Subodhini by Nrsimha Saraswati, Baalabodhini by Apo Deva and Vidwanmanoranjani by Rama Tirtha. Pattern of the work There are two types of works – one is the padya and the other is gadya. Padya or poem work is that where slokas of different metres are used. These slokas themselves can be put into different chapters. Gadya or prose work is wherein there are paragraphs used. There can also be few slokas in between as quotations or summarizations but mostly the work will be filled with paragraphs. There is a pattern that we find in early acharyas like Vimuktaman. Chitsukha and others – these acharyas used both slokas and prose. Slokas will be given with numbers and explanations of those slokas will be the prose or prose will be followed up with a summary sloka. Vedanta Sara is full of prose or paragraphs. Concepts are thus split into various paragraphs and they are as per various topics or contexts. Swami Nikhilananda’s English translation plus commentary (explanation taken from Sanskrit commentaries of the work) gives numbers to various paragraphs and therefore in total there are 227 paragraphs. It can also be seen that Sadananda extensively quotes from the scriptures, acharyas works etc. There is no dearth of quotation either to explain concepts or to support the concepts or words given. This shows clearly that whatever has been given or explained aren’t his own concepts but that found in traditional Vedanta (he hasn’t added anything but is just giving a systematic view of Vedanta as explained in the scriptures and by various acharyas). This is an important aspect to be remembered by all sadhakas – Vedanta has already been explained from time immemorial (through the scriptures which are apaurusheya or without any authorship). Therefore there is nothing new to be added by anybody here. Nobody can even give new concepts to Vedanta – whatever has to be said has already been said and only different way of explanation using analogies or terms pertaining to current era can be used. It cannot be argued that various sub-schools of Vedanta are there who have given their own interpretations – these schools only tried to explain the seemingly confusing terms in their own way and from empirical view point. Ultimately all these sub-schools still http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 74 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 hold that one non-dual reality of Brahman alone exists as one’s very nature of Consciousness. Other concepts where differences are there are just from different perspectives and for various sadhakas to easily understand. Focus shouldn’t be on these differences but on the goal of Brahman. Topics dealt It is very tough to give even a brief summary of this big work therefore we will only see very briefly as to what all topics are covered in this work. Initially the author begins by explaining the anubandha chathustayam of adhikaari or eligible person, vishaya or topic, phala or fruit and sambandha or relationship between vishaya and phala. These are explained with respect to Vedanta (adhikaari is one who has sadhana chathustayam, vishaya is Brahman, phala is moksha and sambandha is that whoever knows the vishaya of Brahman attains the phala of moksha). Next the author talks about different types of karmas. Kaamya karma oareactions performed desiring a fruit in return. Nishiddha karmas are prohibited actions which will lead to incurring of sins if performed. Nitya karmas are those that are to be regularly performed by a person. Naimittika karmas are performed based on certain situations in life. Prayaschitta karmas are propitiatory actions performed in order to get rid of sins incurred due to wrong deeds. Lastly upasanas are actions that are performed in order to get some goal that will eventually set the stage for knowledge and moksha. After explaining the fruits of these actions, the author explains the sadhana chathustayam without which a person will not be able to derive the fruit out of knowledge. A person endowed with sadhana chathustayam should approach a Guru who will then impart him knowledge. Vedanta removes adhyaaropa or adhyaasa and thereby adhyaasa is explained. The vastu or real entity of Brahman is then explained by author and then ajnaana or ignorance which causes adhyaasa is explained. From ajnaana, the author goes on to explain samasti, vyasti, the two powers of avarana, vikshepa, creation process etc. Then the author goes on to briefly explain the views of various darshanas or philosophies with respect to the Self – negating them one by one and finally coming to Advaita Vedanta. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 75 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Even the various sub-schools of Advaita Vedanta are also taken up by the author and briefly explained. Then the mahavakya is explained – as to how mahavakya should be understood (the different types like samaanaadhikarnya, lakshya lakshana etc.). Knowledge as comprising of the three parts of sravana, manana and nidhidhyaasana is explained and each of these are defined by the author beautifully. Samaadhi is taken up along with the four obstacles of samaadhi. Finally the state of liberation or the state of a liberated person is explained (jeevanmukti and videhamukti). As explained earlier, it is very tough indeed to cover such a vast work in an article but we have tried to briefly talk about the work so that ardent sadhakas will feel motivated or inspired to learn the work themselves. There is no doubt that this is one of the best introductory texts of Vedanta and through a proper study of the work, a sadhaka will very easily be able to attain the ultimate goal of life of moksha. May this article serve as a means to inspire all sadhakas to learn, understood and implement this work thereby taking them to the state of moksha. May we all strive to learn and implement Vedanta through remembering the non-dual reality of Brahman as pervading the entire illusory world of names and forms and our very nature of Consciousness that pulsates inside as I-exist, I-exist at all times so that we are able to get rid of all sorrows and are able to ever rejoice in bliss here and now itself. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 76 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Vedanta Kathaa Story from Yoga Vasistha This story is a very popular one and found in the Yoga Vasishta in the Nirvana Prakarana. This story is very meaningful and with deep significances. The usual style of poetic way of explanation while explaining concepts at different levels (even reaching that of ajaati vada) can be found in this story. The story goes that once there was a king named Sikhidhwaja who had a wife named Chudala. They both ruled the kingdom very well. But they wanted to gain knowledge and therefore learnt the scriptures. But the scriptures are bit tough to implement in our life – unless we understand properly we will not be able to implement it in our lives. And if we aren't able to implement it in our lives then we will find that it has no real meaning at all (we will feel as if something is missing in our lives). Though both learnt the scriptures it was Chudala who was able to gain realization of the Self. Self realization, as Ramana Maharshi puts it, is readily available for us and it takes no time at all to realize the Self. Maharshi says that the time taken for a lamp to dispel darkness in a room when it is switched on is the time required for realization. But then why is it that we see very few people alone realized in the world? This can be attributed to the state of mind of the sadhaka. Vedanta says that the ideal way to gain knowledge is after purification of the mind and concentration of the mind. Without these pre-requisites, though we may gain knowledge it will not be effective or fruitful. In other words, knowledge without the pre-requisites will only lead to sorrow and will not lead to eternal bliss or the goal of moksha. Even as a house without foundation will eventually collapse and will not stand the test of time, similarly knowledge without pre-requisites of the mind will not lead to happiness – instead it will only lead to sorrow for a sadhaka. Even as uncooked food will not lead to appeasing of hunger but only will trouble the stomach, similarly knowledge without proper pre-requisites will not lead to moksha but will lead to sorrow alone. But as cooked food will lead to appeasing of hunger and a satisfaction in the mind, similarly knowledge with pre-requisites will instantly lead to the goal of moksha (ever rejoicing in bliss). http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 77 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Yoga Vasishta through this beautiful story points out these two stand points or paths for sadhakas. One is wherein there is pre-requisite of the mind and the other is where pre- requisite isn't there – the former leads to moksha whereas the latter leads to only sorrow. Sikhidhwaja is not able to realize the Self but Chudala is able to realize and rejoice in bliss. We can also say that it is the conviction in one's mind that leads to knowledge reaching its culmination of moksha. In the case of Chudala, conviction was there and therefore she was able to attain the goal of moksha whereas Sikhidhwaja wasn't able to gain moksha as he didn't have conviction. Yoga Vasishta thus is saying that one should have conviction about the truth in the mind and thereby will be able to attain the goal of moksha very soon itself. What happens when one treads the spiritual path but isn't able to attain the goal of moksha? Then one feels as if something is missing and therefore there will be struggle to fill that void and attain the goal of moksha. Though Chudala is blissful while attending to all her chores, Sikhidhwaja isn't happy and finds that he hasn't progressed in the spiritual path. Chudala tries advising Sikhidhwaja but he doesn't heed to her words. Instead he has the wrong notion that moksha can only be attained after going and doing tapas in the forest. Therefore he takes a resolution to do so. Even though Chudala tries to explain things to him, he doesn't heed and is strong on his determination to go to the forest and do tapas. Finally he leaves the kingdom in the hands of Chudala and goes to the forest. Chudala rules the kingdom ably. Time passes by and still there is no sign of Sikhidhwaja. In order to see as to how her husband was, Chudala decides to pay him a visit. She travels through space and observes Sikhidhwaja from the skies. It can be questioned as to how Chudala was able to gain siddhis. A realized master is able to gain any siddhis at will. Though others have to struggle years and births in order to attain siddhis, a realized master is able to easily attain siddhis. For one who has mastered or conquered the illusory power of the Lord, Maya, what is not easy? Anything and everything is easy for such a person and available at will. Chudala saw that Sikhidhwaja was following his daily routine. He would get up in the morning, take bath, gather flowers for puja, do puja etc. She found that his routine was the same but his attitude hadn't changed. He hadn't imbibed knowledge but was mechanically http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 78 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 doing all sadhana. In his kingdom he used to be with his ministers and here he was with flowers and deities. Thus really speaking nothing had changed for him. Just environment or surrounding had changed. Such a change of surrounding will not lead to change in a person. Though surrounding can be conducive, individual effort for change of the mind is required. If the mind changes, then it doesn't matter where one is (environment will not matter at all). Sikhidhwaja doesn't realize this but Chudala observes and therefore feels pity for her husband. Here we shouldn't think that Chudala had attachment to her hsuband as she was realized and therefore didn't have any passions whatsoever. We also shouldn't ask as to why she felt pity – as realized masters are compassionate to the entire world. Their actions are always for the welfare of the world. As Ramana Maharshi says, their presence itself brings welfare of the world. In order to help others, they feel pity towards this – this is their compassion. Chudala wanted to make her husband understand the truth but if she went in her original form then he will not understand (like he didn’t understand in the palace). Therefore she takes the form a young brahmin and appears in front of her husband. She says that she was born in a pot and created by Narada. Looking at the young radiant brahmana itself, Sikhidhwaja feels happy. Chudala thereafter has a spiritual discussion with her husband. Since she was not in her form, therefore her husband was able to understand whatever she was trying to tell. He understood his mistake and that realization is attained any place and any time if one is willing to put effort towards – realization is directly attained through remembering one’s very nature of Consciousness or Brahman, that which alone exists here as the cause- substratum of the entire world of names and forms. Having imparted knowledge to Sikhidhwaja who apprehends it, Chudala then reveals herself. Seeing her, he is very happy. Thereafter they both return to the kingdom and rule the kingdom blissfully (being realized masters). Though this story is a very big one in Yoga Vasistha we have to just contend with a short summary. There are many things to be learned from it but primarily we can say that moksha is attained at any time if there is the desire for it and effort is put towards it. There http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 79 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 is no condition or limitation with respect to moksha. Anybody can attain and at any point of time. To tell the truth, moksha is our very right as it is our very natural state. But somehow this natural state has been forgotten and therefore we have to remind ourselves about it. This reminding is through learning of the scriptures and implementation of whatever the scriptures preaches us. Ultimately we are all the non-dual reality of Brahman at all times – just the need is to remember this. More and more we remember this truth, more and more blissful we will become. Eventually through ever abiding in our very nature of Consciousness, we will be able to rejoice in bliss while performing activities in the world like an actor portrays his role to perfection in a movie while not at all getting affected by it. Since the ultimate goal of life is to ever rejoice in bliss, therefore effort should be put to remember the truth that I am Brahman so that we will attain the goal very soon itself. May we all strive to gain and implement knowledge through remembering that one non-dual reality of Brahman alone exists here as 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. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 80 of 81 AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 6 Anukramaanika Nirdesham 1. Editorial – a general message 2. Upanishad Vivaranam – verse-by-verse explanation of Upanishad (Mundaka Upanishad) 3. Gitaamritham – verse-by-verse explanation of a chapter of Gita (Bhakti Yoga, 12 th chapter) 4. Prakarana Prakaashah – illumination of a prakarana grantha (Dakshinamurthy Ashtakam) 5. Madhuraamritham – a devotional/song work explained verse-by-verse (Hanuman Chalisa) 6. Praadeshikam – detailed explanation of two regional works (Hari Naama Keerthanam and Kanda Shashti Kavacham) 7. Maya samskhepa – a brief analysis of Maya 8. Acharya Kriti Smrithi – remembering the kriti or work of an acharya through brief summary of the work 9. Vedanta Kathaa – a short story with import on Vedanta and its brief explanation 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, don’t need to write up the content yourself) Mail [email protected] . Feel free to forward this to anyone who might be interested. Online download of the magazine can be found at http://vedantatattva.org/vedantagroup/VedantaDarshanam Subscribing and unsubscribing can be done by mailing [email protected] for now. Watch out http://vedantatattva.org for news about the magazine. http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 81 of 81