VedantaMadhuryam 12.2

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 27 Sep 13
http://vedantatattva.org/vedantagroup/VedantaMadhuryam Page 1 of 57

Vedanta Madhuryam

Salutations to all.

We have come to the end of yet another month. Lot of things are changing in the entire
world. The world itself is subject to a lot of changes. Some of these changes are for the
good and others are for the bad. Since good and bad are perspectives, therefore good for
one person is bad for another person. Since the world is so vast therefore we find
something bad happening for us in one or the other way. Though the world is constantly
changing still we believe that it can lead to happiness; this happiness that we get from the
external world is so short-lived that it soon itself leads to sorrow. It is because of the world
leading to sorrow that we keep shifting from one object to another. All the while our focus is
on gaining eternal bliss happiness that is untainted by sorrow. But as much as we may
strive to get happiness, we never get it from the external world.

Though the world has progressed in many ways, still there is only more and more sorrow in
and from the world. There is no happiness at all from the world for anybody at all. All the
progression of the world only adds up to more sorrow (instead of making our life smoother).
Though there are air-conditioned cars and rooms in the world, still we dont have any peace
at all. More accidents, more divorces, more suicides etc. happen even though there has
been lot of progress in the fields of science and technology in the world.

In ancient times, the means to cause problems in the world where old and less advanced
but today it is more advanced and terrorist attacks with just the touch of a button is what
we see in the world. Has anything at all improved in the world as a result of advancements
in science and technology? Definitely no nothing, absolutely nothing has improved in the
world. This is a fact or truth that is very tough indeed to accept for majority of people in the
world. Though we can be reached anywhere anytime by anyone due to cell phones and
smart phones, still people or interpersonal relationships of people hasnt improved at all; it
has only lead to worse relationships between even parents and children (let alone other
relationships of the world).

So what can be done to improve the situation in the world?

Absolutely nothing can be done to improve the situation in the world; not more than
whatever is happening in the world. But a lot can and should happen in the mind (rather
than merely in the external world).

Our focus constantly is only on the external world. Focusing on the external world we miss
out on focusing on the mind. Lack of focusing on the mind leads us to not rejoice in bliss
amidst all the facilities or pleasures of the world. Though we have the internet to search
anything and everything under the Sun, still we arent able to truly benefit out of it for our
mind is not under our control. Our mind is on the external world and running around like a
drunken monkey hopping from one thought to another. Such a mind though might have all
pleasures of life will not get any happiness whatsoever. Instead such a mind will lead a
person to more and more likes-dislikes; this in turn will lead to sorrow alone at all times.

So what is the way out?
It is impossible to even enjoy the temporary pleasures of the world without controlling the
mind. Once the mind under control then not only will we be able to enjoy pleasures of the
word but we will be able to attain eternal bliss or moksha as the ultimate goal of life.

Knowingly or unknowingly we are seeking the ultimate goal of life as complete cessation of
sorrow and ever rejoicing in bliss. Until this goal is achieved we will be constantly suffering
alone in the world. Though it might appear that there are many ways to achieve this goal,
there is only one way. And it is through knowledge of the scriptures or the philosophy of
Vedanta. But learning of Vedanta is not possible without gaining purity of mind and
concentration of mind. Therefore it is essential initially to perform nishkaama karma to
purify the mind and activities like dhyaana in order to gain concentration of the mind. Such
a pure and concentrated mind will alone be able to focus on knowledge of the scriptures or
Vedanta.

Vedanta as simple as it seems to be learnt isnt very easy to learn for majority of people
arent attracted by Vedanta. They dont find the beauty in Vedanta therefore making them
not learn Vedanta. Without learning and implementation of Vedanta we will not be able to
achieve the ultimate goal of life and our mind therefore will just lead us into sorrow
constantly (therefore though the entire world will be readily available to us, we will not
benefit from it even little bit as our mind is not under control).


How can we know the beauty of Vedanta, which in turn would lead us to learning and
implementation more and more?
We can know the beauty of Vedanta only when we delve deep into the concepts of Vedanta.
Majority of people just scratch the surface of Vedanta and therefore arent able to
experience the beauty in Vedanta. The more we dive deep into something we will find it
more attractive (because such deep diving into a topic is only possible when we are
passionate about it or we find beauty in it).

Majority of people consider Vedanta as something that is to be learned after all experiences
in life are over and when a person is counting his days on earth. But how can a person learn
Vedanta at that age? The mind will be full of thoughts of vasanas accumulated till then and
even if the person wants to learn Vedanta he will not be able to because his sense organs
arent effective (he cant read, he cant talk, he cant listen and he cant put his mind into
anything as well). Therefore in ancient times Vedanta was taught at a young age after the
upanayana or sacred thread wearing ceremony performed. Young age is the apt time when
vasanas havent fully developed and therefore Vedanta will be learned easily. And then an
entire lifetime is available in order to put Vedanta into practice or implementation. Though
initially one might not be successful in implementation of Vedanta, eventually one will be
successful (at least in a few births rather than never being successful).

Therefore it goes without saying that we should start learning Vedanta now itself before it is
too late to start learning and implementing. Once our feet are stuck in the well set cement
of likes and dislikes in the world, Vedanta will just be theoretical knowledge in the mind and
will not lead to the goal of moksha.

With effort each and every person in the world will not only be able to learn Vedanta but will
be able to implement Vedanta as well in day to day life. It is the ultimate duty of life itself to
implement Vedanta and achieve the ultimate goal of life as moksha; for we are all ever
liberated even now. Our very nature is that of ever liberated and ever realized blissful Self
of the nature of pure Consciousness that pulsates inside at all times as I-exist, I-exist. It is
forgetting this nature of blissful Self that we roam around the entire world in search of
happiness while experiencing only sorrow at all times. Since our goal is moksha and our
very nature is that of moksha, therefore it is our duty to attain this goal of moksha through
learning and implementation of Vedanta.


That which is natural is very easy to be implemented; since moksha is our very natural
state therefore it is very easy indeed to be implemented. Therefore the Lord says in Gita
that Vedanta is very easy indeed to implement. Though initially it will be tough to
apprehend Vedanta as our mind is extroverted and focused on the external world, still
eventually through practice we will be able to learn Vedanta easily and implement Vedanta
much easily in our day to day lives.

The purpose of this magazine is to explain the deep concepts of Vedanta so that its beauty
is brought out and we are thereby able to learn and implement Vedanta in our day to day
lives.

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

AUM NAMAH SHIVAYA
Sep 27
th


Anukramaanika

Vedanta Madhuryam .................................................................................................................................... 1
Ananda Siddhi ............................................................................................................................................... 6
Upanishad Vicharah .................................................................................................................................... 23
Vedanta Mata Sankshepah ......................................................................................................................... 37
Ananda Nirupanam ..................................................................................................................................... 50
Maatr Nidhi Saptakam ................................................................................................................................ 53
Anukramaanika Nirdesham ........................................................................................................................ 57


Ananda Siddhi

World, life and current experiences
Currently we are living in a world filled with many pleasures. In ancient times pleasures
were limited but today these are well advanced as a result of advancements in technology
and science. When we look at the world we find as to how advanced it has become with
respect to objects and pleasures. Any science or technology is currently used for making our
lives better in the world. Where we had to walk in order to go from our home to school,
today there are bikes, bicycles, cars etc. Time and effort are saved as a result of this.
Where we had to go from one country to another using ship, today there are flights and
different types of flights as well. Ranging from normal flights we have flights that even offer
wireless so that we can remain connected with friends, family etc. through mail, chat etc.
Where we had to go to a restaurant for food, we can order food from home. Without moving
from our home we can even order groceries and many other essentials for our home.

Such is the advancement of the world today that time and effort are saved quite a lot. Even
education can be gained just by sitting at home. When we had to go to teachers to learn
and solve our doubts, today we can achieve the same sitting at home with the touch of a
button (google and other web search engines provide this). Interactions with people far off
used to tough earlier when people had to book a call to the telephone exchange and then
after few minutes, talk with the person far off; or send a mail or telegram that used to take
days and sometimes even weeks to reach the target person. But today we can sit at home
and interact with people virtually anywhere on earth. Mobiles have not only been much
more advanced, we can also conduct meetings just by sitting at home and through the
internet. Few years ago we needed at least a computer for interactions, now even video
interaction is possible through just a smart phone (majority of people today have smart
phones from Apple or Samsung or Nokia).

What do these advancements in technology and science provide us?
These provide us with temporary happiness. And everybody wants to be happy and nobody
wants to be sad too. Not even a millionaire or a beggar wants to be sad. Everybody
irrespective of all distinctions wants to be happy. It is this happiness that we seek from
advancements in the world. With these advancements we are happy. If there is no such
technology available to us at home then we become sad. Just using technology in order to
get news, information and interact with people etc. instantly provides us with happiness.

Even as when we get something that we have been yearning for years we become happy
similarly the advancements in the world gives us happiness in one or the other way. It is
because the world and its advancements lead to some happiness that we constantly run
behind them. But is it really worth running behind pleasures of the world? Will it really help
us in maintaining state of happiness at all times? Definitely no, says Vedanta.

The world - sorrowful
The world as we currently perceive is constantly changing. Though Sun, Moon, Earth, people
etc. appear to be changeless, science proves that all of these are changing constantly.
Change is the only constant thing in the entire world. Though everything appears as steady
or without change, everything is changing. Science says that every minute our body
undergoes change old cells die and new cells get created. Sun and Moon also are part of
these changes.

Ok objects of the world change but do people also change?
Yes people also change. From physical perspective, the body of people changes constantly.
Mentally also people do change. Preferences regarding the world, likes and dislikes are
nourished or cultivated by the mind alone. These also keep changing. Todays preference
isnt tomorrows preference and tomorrows preference isnt day after tomorrows
preference. Thus mentally as well people keep changing constantly.

From the intellectual perspective as well people keep changing. Intellect decides as to what
is important in life, where life should be heading etc. These too keep changing in a person.
Initially while getting a job for the first time the person keeps shuttling from one place to
another (as visiting new places is a hobby or interest for everybody). But once he gets
married and gets a child, he sticks on to his home alone (almost avoiding travel fully or
traveling only when it is really required). Thus intellectually as well a person changes.

Changes in objects are very easy to apprehend but changes in people can be apprehended
much more easier. Though people today are experts in hiding their feelings (meaning one
thing in the mind and performing or talking another externally) still intuition helps others to
figure out that some change has happened in a person.

Though we do perceive changes in the entire world still we depend on the world why does
this happen?

We depend on the world for it gives us happiness. Majority of people though get degrees till
PhD as well, still they arent capable of analyzing the world from the perspective of wisdom.
Therefore dependency on the ever-changing world continues without any end at all. Even
after experiencing again and again that the world is changing, people depend on the world
alone. A lover and his love keep fighting many times but still get together (this is seen in
families, companies ad everywhere in the world). This is because rarely people do use their
discriminative intellect to assert the true nature of the world.

Since the world is composed of infinite objects therefore though one person or one object
changes, people think that another person or object will lead to happiness (be changeless).
And even if something is changeless for a short period of time, it still serves its purpose. For
example nobody wants to live with just one car for his entire life instead people keep
changing cars. Therefore a car being changeless for a short period of time (few years) is
enough for a person.

But wise people will not keep seeking other objects of the world in the thought that they will
get happiness from it; for the entire world is ever changing. Therefore everything will
eventually change still depending on the world is foolishness alone.

The greatest foolishness comes from the fact that we seek the world knowing that it is
changing as anything that changes is subject to birth and death; therefore will eventually
lead to sorrow alone. Knowing that the world is sorrowful majority of people still keep
seeking it (therefore they are really fools alone).

The Lord as well as the great master of Patanjali say that the world and its objects (&
people) will lead to sorrow alone at all times. Before we gain an object we experience
sorrow through the pain involved in attaining them. This is called taapa dukha or sorrow due
to suffering (effort or pain involved). For example if we have to get a child, it isnt easy; it
takes lot of effort after getting married (getting married itself takes a lot of effort). And
after getting pregnant the mother physically and the father mentally go through a lot of
pain in order to get a child. Therefore before getting the object of child, they experience
only sorrow.

Now what about while having a child? Then too they experience sorrow alone. No child is
perfect and therefore there are mistakes that the child does. Parents do have their own

expectations about their child but the child rarely meets their expectation and therefore as a
result of the child changing (or deviating from their expectation) they experience sorrow.
This is called parinaama dukha or sorrow as a result of change (changing nature). There are
many parents who are very happy in getting a child (when the child is born) but afterwards
they become very sad and go to the extent of saying that it was better if this child wasnt
born. They talk about the same child that they prayed to Lord for and after years got. This
is because the child is changing and therefore it only gives them sorrow.

Now after the child is lost by the parents, does it lead to happiness? Definitely no. Once the
child runs away from his parents to his lover, then parents are sad while memory of the
child comes into their mind. Vasanas or latent tendencies with respect to the child have
been created in the mind and therefore it is tough for them to forget the child (at least for a
few years). Due to vasanas they experience sorrow through remembrance of the child this
is called as samskaara dukha or sorrow as a result of memory of an object previously
possessed by the person.

Thus we find that before an object is gained, while an object is possessed and after an
object is lost, a person experiences only sorrow from it. Therefore it is very clear that the
entire world is filled with sorrow alone at all times. Due to our intellect not working proper
we think that the world is sorrowful when things dont go our way and it is blissful when
things go our way we forget that the world will ever change and therefore is sorrowful
alone.

Knowledge of the world to be sorrowful is the first step in the spiritual path; for until we
stop seeking happiness from the world, we will not be able to seek the real changeless
entity of Brahman. We cannot get a new car until we renounce or get rid of our current car
similarly unless we get rid of our dependency on the world we will not be able to depend
on the non-dual reality of Brahman. The more we keep depending on the world, the more
sorrow we will experience. It requires wisdom of the intellect to constantly assert that the
world is sorrowful and courage or boldness in order to not depend on the world (while
constantly living in the world like a person living in a forest all the while avoiding poisonous
trees or their fruits for his food). Scriptures thus say that only the wise and courageous
person will be able to attain the blissful state of moksha.


Now why moksha is required? Why cant we just keep seeking the world and experience
temporary happiness?
The reason for this is because the ultimate goal of life is ever rejoicing in bliss (that bliss
which is untainted by sorrow).

Moksha the ultimate goal of life
Vedanta says that the ultimate goal of life is moksha characterized by complete cessation of
sorrow and ever rejoicing in bliss. It is this goal that we all are seeking knowingly or
unknowingly. Everybody wants to get rid of sorrow and everybody wants to rejoice in bliss.
There would be nobody would wants to experience sorrow (and get rid of bliss). It cannot be
argued that a lover takes up sorrow and gives up happiness for the sake of his love; for the
lover wants his love to be happy so that he is happy. Even in the sorrow that he might
experience, he is happy knowing that his love is happy. If his love isnt happy then he isnt
happy. Thus it is very clear that he doesnt really want his love to be happy because she
should be happy but he wants his love to be happy so that he himself is happy. It is
happiness therefore that such lovers seek even in the act of suicide they cannot bear
sorrow and therefore they give up life thinking that it will lead to happiness. Absolutely
nobody in the entire world will want to experience sorrow everybody irrespective of all
distinctions wants to be happy at all times (that happiness which is devoid of sorrow
untainted by sorrow).

A wise person is one who knows what he is seeking and therefore finds out the way to seek
it. A professional tries to find out the job he seeks (based on his parameters like title,
money, location etc.) such a professional is a wise person unlike one who just takes up
any job that comes his way for he doesnt know what exactly he is seeking. As we have
seen, ultimately everybody is seeking moksha alone. Therefore wise people are those who
knowingly seek moksha. Majority of people dont even know that they are seeking moksha.
Therefore they are fools alone. Like those who dont know that they are hungry and
therefore walk around outside their house, feeling that something is lacking, such foolish
people walk around the entire world not knowing that what they seek is moksha. Since they
dont know what they are seeking, therefore they never attain moksha as well. Instead their
life is like that of a madman who roams around the entire world being of no use to himself
or others. He just kills time until death similarly majority of people as well kill time until
death. Though they can claim to be doing something or the other in the world, it serves no
purpose to them or others and therefore their very life is futile (or in vain).

How can we really say that we are all seeking happiness only?
Anybody and everybody want to be happy at all times. It is happiness that we all are
seeking at all times. It is for this reason that we change jobs, houses, marriages etc. If
these will give us happiness then we will not be changing. It is when these lead to sorrow
for us that we change them (without even worrying too much about other consequences of
the same). Even a madman will not do certain things that makes him not experience
happiness. For example, he will not take beating from another person for then he
experiences pain (sorrow and not happiness). Thus it is our direct experience that we are
seeking happiness alone.

Taking a simple example, I want a job. Why do I want a job? Because I want to earn
money. I want to earn money because I can then get pleasures of life. I need pleasures of
life so that I will be happy (peaceful). It is happiness therefore that I seek through a job.
This is the case with all our seeking in the world (all our activities are directed towards
happiness alone).

If it is happiness that we are seeking at all times, then why dont we get it?
Because we are not seeking in the right place (but seeking in the wrong place). We always
seek happiness from the external world. As seen earlier, the world is temporary and
therefore sorrowful alone. Though it gives us temporary happiness, it is so short-lived that it
is seed of sorrow alone. Since we only search for happiness in the external world we never
ever get happiness. If we observe people of the world we will find as to how they are sad all
the time for they arent able to get happiness. Though they may have everything in life,
still they will feel as if something is lacking (or missing). Even great stalwarts of the world
like Bill Gates or Obama or Steve Jobs have this something-lacking-feeling; therefore they
keep searching for happiness from the world through their activities. On the other hand,
realized masters like AMMA, though themselves are doing actions (in a much better way
than these stalwarts), are ever blissful at all times. This bliss they are able to impart to the
entire world (followers who approach them from all over the world). Though there are fans
and followers for celebrities, they often end up fighting with each other in the name of who
is bigger or better this itself means that they are sad and therefore their sorrow spreads
to their followers as well. This clearly shows that we may be the ruler of the entire world still
we will not get happiness if we seek it from the external world. A sadhaka should first
remember the temporary sorrowful nature of the world and stop seeking happiness
(depending overly) from the world. Whenever something is experienced from the world (or

in the world), a sadhaka should remember that it is temporary and will soon vanish. If this
knowledge is not there, then when the pleasure vanishes he will become sad. Overjoyed
when experiencing pleasure and sad when pleasures vanish is the way normal people of the
world behave a sadhaka should remember not to get deluded by the world or its
pleasures.

Sankara beautifully says that the world is temporary or volatile like the water on a lotus
leaf; the water is there one minute and the next minute it isnt there. Similarly one minute
the world will be something and the next minute it will be something else. We all know
about what happened in 9/11 one minute there was the biggest building in NY (or US
itself) and the next minute it wasnt there anymore. Such is the state of the world that if we
start depending on it we will experience only sorrow eventually. Sadhakas who are wise
people will therefore always remember the temporary-sorrowful nature of the world and
that there is no happiness whatsoever in the world.

Abode of bliss (happiness)
If there is no happiness in the world then where is happiness? What is the abode of
happiness? The only thing we know and experience is the entire. world therefore saying that
there is no happiness in the world would mean that there is no happiness at all (anywhere).

That we are living and constantly seeking for happiness is direct proof that there is
happiness. And the abode of happiness isnt the external world (as the world is constantly
changing and therefore sorrowful). The abode of happiness is beautiful brought out by
Swami Rama Teertha through the story of a person who grows from an infant to a middle-
aged man. A baby is born to a couple and they are very happy for the same. The baby
knows nothing except the mothers breasts. And therefore it finds happiness only in the
mothers breasts (without which it cannot live). But once the infant grows up, he starts
playing with toys. Toys now are his source of happiness. He is constantly immersed in his
toys. But happiness from the toys are also not eternally present for when he grows up his
interest shifts from toys to books. He starts reading comics initially and later gets into
novels. His happiness therefore resides in books now. But once he grows up to a good teen,
his happiness shifts from books to a girlfriend. His happiness is now in his girlfriend with
whom he spends maximum time in his life. He constantly moves around with her, talks with
her and his mind dwells upon her most of the time. Soon he gets married to his girlfriend
who now becomes his wife. All happiness is centered on the wife. But after a year or so, his

wife becomes pregnant and they have beautiful baby boy. Now happiness shifts from his
wife to his son. Everything is centered in his son he constantly sees his son, plays with
him and tries to observe the son. One day he goes to office and is working when he gets a
phone call. The phone call changes his mood. Generally he is very jovial and calm but now
he is tensed and worried. His boss steps into his office to give the good news that he got
promoted the news of his promotion which he was waiting anxiously for a few years isnt
good news for the news imparted to him through the phone call affected him. Now the
promotion no longer appeals to him. He tells his boss that he got a call from home saying
that his house is on fire. He is therefore worried about his son and has to go home soon
itself. He quickly starts from office and reaches home. He sees his house on fire and lot of
people crowded outside his house. He walks towards the crowd and recognizes his wife and
neighbors. But his eyes are frantically searching for his son who is nowhere to be found. He
goes to his wife and asks her about his son. His wife while crying replies that their son is
caught in the fire inside the house. He is now heartbroken and crying aloud. He shouts to
people around him asking for somebody to save his son. His shouting goes on for a period
of time.

If we analyze here, though the person loved his son the most (who was the source of
happiness) still he is crying for others to save his son inside his house which is on fire. He
himself doesnt go into the house to save his son. This means that there is something more
valuable to him than his son. What is more valuable than the son who is his source of
happiness? He himself is the more valuable entity. Though he loves his son he isnt ready to
give himself up for the sake of his son. Thus the abode of true happiness lies within himself
(not in the external objects that he thought to be abode of happiness). That which is most
sought out and everything is renounced for that, is the abode of happiness (the most
valuable thing in the entire world).

Thus it is clearly proven that the abode of happiness is oneself. We constantly keep
searching for happiness in the entire external world but we never search for it in ourselves.
We are so extroverted in nature that we have never looked into ourselves. We fail to realize
that the happiness that we get from the external world is just a reflection of the happiness
that is inside us. Since we are always on the external world (our focus is) therefore we
never are able to find true happiness inside us.


Couple of Devis naamas in Lalitha Sahasranama says that Devi is not found by a person
whose focus is on the external world and is found only by one who dwells into his own self
(bahirmukhasudurlabhaa and antarmukhasamaaraadhyaa).

Though true abode of happiness is ourselves, what is ourselves? Who am I?
The question of Who am I is a very deep question indeed and answering it properly is
essential in order to find true happiness and rejoice in it.

True Self real I
When we initially try to analyze the term of I or ourselves we end up with the answer of
an individual. This individual has particular name, some characteristics and is different from
the entire world (of objects and people). For example, I am Mr. Ram, with height 6 feet,
weight 70 kilos, fair in complexion, working in a MNC etc. But is this the true answer of I?
Definitely no for this identity changes in the dream state. Though in the waking state we
have a particular identity, this identity or individuality changes in the dream state. A person
who is a beggar becomes a king in the dream state. And the same person ceases to be
anything at all in the deep sleep state (where there is no experience of the external gross
waking world or the internal subtle dream world).

I, at all times, am changeless; if I am changing then there is nothing that is changeless. If
this be the case, then always only changes will be there. If changes have to be perceived
then there should be something changeless. But since I also am changing therefore changes
cannot be perceived at all (as there will be nothing changeless). Thus it is essential for
something to be changeless amidst all the changes of the world. In essence, the changeless
entity is the very basis or substratum of all changes. Even as a variable undergoes changes
in a constant (at all times it s a constant) similarly all changes are in a changeless
substratum. This substratum is termed in the scriptures as Brahman and variously called as
Paramatman, Bhagavan, Ishwara, Atman, Vishnu, Siva etc. These various terms denote the
same entity of Brahman of the nature of Existence, Consciousness and Bliss.

Since I perceive all the changes of the world therefore I have to be changeless. It is direct
experience for everybody that I am not changing. From the day of birth till the day of death
I am changeless (though everything around me changes, I dont change). I am able to
relate myself from the day of birth till today this is possible only if I am changeless.


If I am changeless then why do I feel myself to be changing and experiencing sorrow as a
result?
This is what Vedanta calls as adhyaasa or superimposition. Even as snake is superimposed
on the rope, similarly all changes are superimposed on the changeless I and therefore I feel
as if I am changing. Ignorance of ones nature of changeless I leads to this superimposition
(and sorrows as a result).

Am I the body? Definitely no for the body constantly changes. Am I the sense organs? No,
as sense organs also change (since they grasp different objects therefore they themselves
are changing also the intensity or effectiveness of sense organs keep changing which
means that they themselves are changing). Am I the vital forces or prana? No, as prana
undergoes change (through its activities). Am I the mind or the intellect or memory? No, as
all these undergo one or the other change (based on the object they grasp through the
sense organs). Am I the Ego or the jeeva (individuality which associates itself with the
body, mind etc.)? Definitely no as this also changes when body, mind etc. change, the
individuality also changes along with them. Therefore I am not any of these.

Then who am I?
I am the changeless substratum for all these changes. Jeeva or individuality is reflection of
pure Consciousness in the intellect. This makes the jeeva and body, mind etc. to appear as
if sentient. But we know that body, mind etc. arent sentient for a dead body isnt sentient. I
am the changeless Consciousness which is a witness to all of these (and their activities).

How can I know that I am the changeless witness Consciousness?
It is through analysis of the three states that we come to know our very nature of being the
witness Consciousness. We experience the three states of waking, dream and dreamless
deep sleep in a day. These three states are contrary to each other. In the waking state we
experience the gross world. In the dream state, the gross world isnt there but a subtle
world is created by the mind (as a result of the impressions created in the mind from the
waking state experiences). The waking world is negated in the dream state and the dream
world is negated in the waking state thus these two states negate each other. But these
two states (and their worlds) are negated in the dreamless deep sleep state where there is
neither experience of the waking world nor the dream world. In this state, there is only pure
Consciousness I as everything else is resting or relaxing in Consciousness (having merged
unto Consciousness temporarily). Though this state of merging unto Consciousness is only

temporary and once we wake up, the entire worlds are present again, still in this state both
the worlds vanish.

In the waking and dream state I experience sorrow whereas in the deep sleep state I am
blissful. It is for this reason that irrespective of all distinctions, everybody wants to sleep
every day. It doesnt matter as to how severe is the problem that they face in life, still they
want to sleep every day (for it is the state where bliss is experienced as everything merges
unto blissful Consciousness).

But all these three diverse states needs something that is constant for without this
constant entity, all the three cannot be equally experienced (or associated with oneself).
This one constant entity is I as I experience all the three states. Though I appear to be
changing in each of the three states, I am changeless for even as one state passes by and
another state comes by I am ever the same alone. Therefore I am the changeless
substratum or witness of all the three states of waking, dream and dreamless deep sleep.
But as a result of ignorance and superimposition, we identify ourselves with the changing I
that is there in each of the three states. The I that changes in the waking state is associated
with the body, mind, intellect, objects and people of the world. As all these change, I also
change with them. Similarly there is an I that associates and identifies itself with the dream
world (and its experiences). But both these Is are not real as they are changing and
contrary. After waking up I say that I who dreamt earlier am awake this experience is
only possible for the changeless I.

This changeless I as we have seen in the dreamless deep sleep state is blissful. It is through
identification with the changing I that I experience sorrow constantly in the waking and
dream state. Knowledge of the changeless I will make us abide as the witness of everything
that happens in the world and therefore we will be able to ever rejoice in bliss. The ultimate
goal of life as complete cessation of sorrow and ever rejoicing in bliss will only be attained
through realization of this changeless I.

So what about Brahman? Is Brahman same as I or different from I?
Advaita Makaranda beautifully says that I am Brahman for am of the nature of Existence,
Consciousness and Bliss. I always exist and therefore am existence in nature. I shine always
and therefore am of the nature of Consciousness. I am never hated and therefore am
blissful in nature. Brahman is of the nature of Existence, Consciousness and Bliss since I

am also of the nature of Existence, Consciousness and Bliss, I am Brahman alone (there
cannot be two entities of the same nature of Existence, Consciousness and Bliss).

Realization of my very nature of Brahman is the moksha or liberation from all bondages,
sorrows, problems and sufferings. Thus bliss which we are seeking from the external world
can be achieved when we realize that it is our very nature of Consciousness (through
removal of ignorance that makes us identify ourselves with the limited ego I).

Types of happiness
Since we are analyzing happiness or bliss therefore it is important to analyze the different
types of happiness that is possible for a person. Happiness, spoken here is, with respect to
the external world (objects of the external world).

The happiness that we get when we see an object is called priya. The happiness that we get
when we hold or possess an object is called moda. Aamoda is the happiness that we get
when we enjoy the object. For example we get priya when we see a laddoo (that we like);
when we hold the laddoo in our hand then we get moda. When we eat a laddoo then we get
aamoda.

As can be seen, only when aamoda is experienced will we truly get happiness from an
object (and this happiness as well is short-lived for we cannot keep on experiencing an
object always, for there is always a limit to experiencing an object).

With Self or Brahman as well we can say that the three happiness are experienced
gradually. When we learn about Brahman then it is priya (this itself is happiness and
therefore we will be propagated to learn more about Brahman). When we possess Brahman
(knowledge of Brahman as found in the scriptures) then it is moda. When we realize
Brahman through being established in knowledge then it is aamoda or can be called as
pramoda. This is true bliss wherein no sorrow can taint us anymore. All actions in the world
and spiritual path are in order to experience this pramoda or ananda of Brahman alone.

Panchadashis three types of ananda
Vidyaranya gives a different categorization of ananda or bliss in the last five chapters of
Panchadashi. Ananda is of three types. First is vishayaananda, second is vidyaananda and

third is brahmaananda. Brahmaananda is further split into three as yogaananda,
atmaananda and advaitaananda.

Vishayaananda - happiness from vishayas or sense objects
When the sense organs go behind sense objects of the world and attain them, then the
happiness we get from them is called vishayaananda. The mind directs the sense organs to
go behind sense objects. An impression of the sense object is made in the mind. The mind
(or intellect) has reflection of Consciousness in it (called as Reflected Consciousness or
jeeva). In such a mind, the impression of object getting created (and without any other
distractions or thoughts) leads to vishayaananda.

But any happiness is possible only from the Self or Brahman for it alone is real. We cannot
get any happiness at all from the external world (for it is temporary and sorrowful at all
times). Therefore vishayaananda also has to be from the Self or Brahman alone. When a
sense object gets caught in the mind (its impression) then the bliss of the Self gets reflected
in the mind (or intellect where Consciousness itself gets reflected). It is reflection of the
bliss of the Self in the mind that leads to happiness from the sense objects. Since it isnt
bliss of the Self that is experienced but its reflection alone therefore it is short-lived (and
eventually vanishes and leads to sorrow). It is worth remembering that we can get
vishayaananda only when the mind is focused on the object and everything else is
forgotten. Therefore even to get happiness from objects we need concentration of the mind.
Not everybody can get happiness from objects of the world. For example, not everybody
can get happiness from cricket, for only few masters like Sachin Tendulkar who have full
concentration in cricket are able to get happiness from cricket.

Vidyaananda happiness from knowledge
Unlike happiness from external objects, this happiness is achieved due to knowledge.
Vidyaranya says that this also can be called as vaasanaananda or happiness as a result of
latent tendency. For example we get happiness from Brahman in the deep sleep state. After
waking up from sleep, we still remain silent for a short period of time. This is as a result of
the vasanas of experiencing bliss in the deep sleep state. Similarly knowledge of Brahman
as found in the scriptures will give us happiness of Brahman and after this experience, the
vasana of the same will make us remain silent (contemplation of the blissful state).


This happiness as derived directly from Brahman will make us want to achieve the blissful
state of moksha (brahmaananda or bliss of Brahman). Thereby is generated a desire for
moksha (mumukshutva) though its strength depends on the individual and his desire for
worldly pleasures (lesser the desire for worldly pleasures the more strength of desire for
moksha).

Brahmaananda happiness from Brahman
Happiness from Brahman or the Self is called as brahmaananda. Since eternal Brahman is
the source of this happiness, therefore this alone is true happiness or bliss (all other
happiness are directly or indirectly depending upon brahmaananda). Moksha is ever abiding
in brahmaananda. This is through contemplation of the truth that one Brahman alone exists
here as the substratum of the entire world and witness-Consciousness that pulsates inside
as I-exist, I-exist at all times. Contemplation of the truth is called as either jnaana or
vijnaana.

Brahmaananda is further split by Vidyaranyana into yogaananda, atmaananda and
advaitaananda. Yogaananda is happiness derived out of yoga or control and equanimity of
mind. This is through the twin yoga sadhanas of abhyaasa or practice of abiding in Brahman
and vairagya or dispassion towards the entire world (and passion towards Brahman).
Through vision of oneness of the world, yogaananda is achieved.

Atmaananda is happiness of the Self experienced by a person through realization of the Self
(through knowledge). Advaitaananda is happiness of the Self when seeing the entire world
as one Brahman alone (here the entire world is known to be Brahman alone).

It is brahmaananda that is being sought out directly or indirectly by everybody (the ultimate
goal of life). Until brahmaananda is achieved a person will be experiencing sorrow alone.
This experience of sorrow (and lack of happiness) isnt just in this particular birth but it goes
from one birth to another. As Sankara says this ocean of samsaara is very tough indeed to
overcome for it goes on without any end. As long as we dont attain brahmaananda, there
will be desire for eternal bliss. A person who knows that the goal to be achieved is
brahmaananda will at least be able to strive for the goal in this or the next few births. But a
person who doesnt know that the goal is brahmaananda will be roaming around here and
there in the entire world (from one birth to another).


A wise person will therefore first understand that the goal to be achieved is brahmaananda
or moksha. Then such a person will strive to gain knowledge of the Self or Brahman which
will directly lead to brahmaananda. Through gaining knowledge of the Self as found in the
scriptures a person will eventually be able to attain brahmaananda thus will end all sorrow
and quest for happiness; there will be rejoicing in bliss alone at all times.

May we all strive to understand the ultimate goal of life to be brahmaananda so that we will
be able to gain knowledge and through realization of the Self-Brahman, put an end to all
sorrows and will be able to ever rejoice in bliss here and now itself.

Anumaanas used
l Tl 5B G-, H|+t4t4l6 , ( (46 {
loko'sukha, anityatvt, dehavat|1|

1. The world is sorrowful for it is temporary like the body. The body always leads to sorrow
alone for it is constantly changing (that which constantly changes will not lead to happiness but
wil only lead to sorrow).

l T- t4l74P 4, HB Gt4l6 , |4946 -
loka tyjyameva, asukhatvt, viavat|2|

2. The world is to be renounced because it is sorrowful like poison. Even as poison that leads to
sorrow is to be renounced, the world also has to be renounced because it is temporary and
therefore sorrowful.

Pl l 9P4-, 6F4 4 =l|46F4l||U6t4l6 , 9lT46 (
moko paramalakya, tasyaiva jvitasydhihitatvt, pravat|3|

3. Moksha or liberation is the ultimate goal because that is the very basis of life like prana. Even
as prana or vital force is the basis of life in the world similarly moksha is the ultimate goal of life
for it is the very basis of life (knowingly or unknowingly we all are seeking moksha alone).

Hl+-(lPl + l T-, HB Gt4l6 , ( (46 v
nandadhmo na loka, asukhatvt, dehavat|4|

4. The world is not an abode of happiness or bliss because it is sorrowful in nature like the body.

The body is constantly changing and therefore will not lead to happiness at all; instead it will
lead only to sorrow. Similar to the body, the world is also constantly changing and therefore
sorrowful; thus the world is not abode of happiness but is abode of sorrow.

Hl+-(lP HltP 4, B G-9t4l6 , O46 -
nandadhma tmaiva, sukharpatvt, brahmavat|5|

5. The abode of bliss is the Self alone because it is of the nature of bliss like Brahman. Even as
Brahman is of the nature of bliss similarly Self is the abode of bliss (as experienced in the deep
sleep state). Therefore Self is to be sought out as bliss is the ultimate goal of life.

H( + ( (l|(-, 6F4l|+t4t4l6 , 4 46 \
aha na dehdi, tasynityatvt, vkavat|6|

6. I am not the body, mind etc. because it is temporary in nature like a tree. Even as tree is
constantly changing, the body etc. is also constantly changing. Since I am changeless therefore I
am not the body etc. as they all are constantly changing. From day of birth till date, I remains
changeless and therefore I am not the body etc. which constantly changes.

H(PltP 4, 6F4 4 |+t4t4l6 , O46
ahamtmaiva, tasyaiva nityatvt, brahmavat|7|

7. I am the Self alone because it alone is eternal in nature like Brahman. Brahman is eternal and
said to be my very nature of Consciousness. Since I am changeless and eternal, therefore I am
the Self (Brahman alone).

HltPl+l( 4 Hl+-(9l|8-, F4F4-9OBlltTll6 , O46 <
tmajndeva nandaprpti, svasvarpabrahmasktkrt, brahmavat|8|

8. Bliss is possible only through knowledge of the Self because that alone is realization of our
very nature of Brahman like Brahman. Realization of our very nature of Brahman is knowledge
of the Self and Brahman-Self alone is blissful; therefore bliss is only possible through realization
of the Self (knowledge and direct intuitive experience of the Self).

H\4lBl 4-TlT , B GF4-9OTl |4FP |6TlTl6 , P6Pl|46
adhyso bandhakraa, sukhasvarpabrahmao vismtikrat, marumarcivat|9|


9. Adhyaasa or superimposition is the cause of bondage and sorrow because it is the cause of
forgetting of the blissful Brahman like water in desert. Even as water in desert veils desert and
makes us forget it similarly Brahman is veiled through adhyaasa and therefore sorrow is caused
(and a person is not able to experience bliss of Self-Brahman)

Summarizing Slokas
l Tl 5|+t4lB G |4|& + -G B 4 l
F4-9l+-(B 9l|8l +l-P |F6( 4 |(+{+
loko'nitysukha viddhi na dukha sambhavettath|
svarpnandasamprptirjnnmuktistadeva hi||1||

1. Know the world to be temporary and sorrowful; therefore there will be no scope or
possibility for sorrow; attaining the bliss which is ones own nature is possible through
knowledge alone and mukti or liberation definitely is that alone (remove sorrow through
knowledge of temporary-sorrowful world and blissful Self).

H( O |6 l+l6 |( Pl 9l|8+ TP Tl
|+UltP|+ B(l -\4l +-(l4 + |6U t4P +-+
aha brahmeti jnt hi mokaprptirna karma|
nihtmani sad labhdhv nandabhvena tiha tvam||2||

2. Moksha is possible through the knowledge that I am Brahman definitely and not through
action; having attained ever established state in the Self, you always abide with blissful
existence (you ever remain as our very nature of blissful Self).


Upanishad Vicharah

Recap
Previously we saw that there are two visions that a person can have with respect to any
illusions. One is the vision of ignorance where the illusion is perceived and the underlying
substratum is not perceived; second is the vision of knowledge where the illusion is not
perceived and the underlying substratum (truth) alone is perceived. Taking the example of
snake seen in rope, through the vision of ignorance a person sees only the snake (and not
the rope) whereas through the vision of knowledge a person sees the rope (and not the
snake). Though even after one knows that there is no snake at all and rope alone exists,
still snake might be perceived still the person will not be affected by the snake. Vision of
ignorance leads to sorrow whereas vision of knowledge leads to bliss. After knowing that
there is no snake at all, though snake might appear in the rope the intellect will assert that
there is no snake at all and therefore there will not be any problems caused out of the
snake (seen in the rope).

Sankara says that this is like a person who after knowing that there is no water in desert
might still run behind water (along with other ignorant people); but when he doesnt find
water, he will not be sad or dejected for he knew that there is no water at all in the desert.

The world is also an illusion in the non-dual reality of Brahman. As we have seen previously,
since the world didnt exist prior to its creation and will not exist after its destruction
therefore it is just an illusion of names and forms in Brahman even as various gold
ornaments are mere names and forms in gold. Vision of ignorance is seeing the world and
its objects (dual objects or objects with all sorts of differences) and considering it to be real
whereas vision of knowledge is knowing that the world is just an illusion in Brahman and
therefore whatever exists is Brahman alone. Any illusion is essentially the substratum alone.
A person who has vision of ignorance will get into likes and dislikes as duality is considered
to be real; these likes and dislikes will eventually lead to sorrow alone. But a person who
has vision of knowledge will not get into likes and dislikes for he knows that duality is just
an illusion in non-duality (and everything is essentially Brahman only). As a result of this
vision of knowledge, a person will not be affected at all times and will therefore ever rejoice
in bliss. Even though duality might appear to be there, still since it is considered to be an
illusion therefore like the person who knows that water is desert alone he will not be

affected at all. This state of blissful existence is the ultimate goal of life of moksha. Moksha
is the state where one doesnt experience any sorrow at all but ever rejoices in bliss.

Buddhi discriminating intellect
Human beings are provided with five sense organs that help in perceiving objects of the
world as well as performing actions in order to attain objects of the world. Without these
sense organs, any perception or action would be impossible. But these sense organs are
just the middle layer with respect to perception or action, as they cannot achieve anything
themselves. They are directed by the mind as to what to do and what not to do. Hence
sometimes we find that our eyes are open and falling upon a person but we still dont
perceive the person, for our mind is no something else (focused elsewhere). Thus it is the
mind that controls the sense organs. But the mind cannot itself decide anything it is but a
bundle of contrary thoughts (pros and cons). Thus it is the intellect that decides as to what
to do and what not to do. Based on the conviction in the intellect, the mind controls the
sense organs to accomplish certain things. A businessman has the conviction that he should
get more businesses in order to earn money and therefore his actions are also constantly
focusing on that direction. A research student has the conviction that research is essential in
order to progress in life and therefore his actions reflect just the same. This is the case with
each and every person in the world. As is the intellectual conviction, so will be the actions of
a person; since actions determine an individual therefore as is the actions of a person so will
the person be. A businessman is one for his activities are related to business. A preacher is
a preacher for his actions are related to preaching.

Thus intellectual conviction is essential in order to achieve anything and everything in life.
But is the purpose of the intellect just to gain conviction? Definitely no. The true purpose of
intellect is to discriminate between contrariness. The entire world is filled with contrary
objects and it is up to the intellect to discriminate and find out what is best. This is from a
worldly perspective; from the ultimate perspective, the intellect has to choose that which
will take us from our state of sorrow to the state of bliss that we constantly seek in the
world.

That which constantly changes is unreal a it will eventually cease to exist; such an entity
will not give us eternal bliss but only will lead to sorrow in the long run (though initially it
might lead to temporary happiness). That which is changeless is real and therefore will lead
to eternal bliss. Any changing entity requires a changeless substratum on which the

changes are perceived (appears to be real). True discrimination is knowing as to what is real
and what is unreal; differentiation between real and unreal is the true purpose of the
intellect. Even as a ministers job is to choose the path that will lead the king and his entire
people to eternal bliss, similarly it s the intellects job to first discriminate between real ad
unreal and take us towards the real so that we will be lead to the ultimate goal of moksha.
That which differentiates a human from other animals (or birds) is this capability to
discriminate between real and unreal. Unless a person is able to achieve this, there will be
no moksha at all but only bondage (sorrows).

A person who is endowed with intellect is often called a wise person. Though we use the
adjective of wise in the world loosely for those who have some intelligence, this isnt the
right meaning of the term. True wisdom is being endowed with discrimination or viveka.
That intellect or person endowed with discrimination alone will be able to go beyond the
illusory world (and seek the non-dual substratum of the illusory world).

T+T TP(l4& (l |+- T+T-GF4
B Bl-G(l|+- F4l6 OF4 4l 6l+{-+
kanakaikamahbuddherhni kanakadukhasya|
sasradukhahni syt brahmajasya yath tath||12||
12. Even as through the great intellect which sees all gold ornaments as gold, there is
destruction of sorrow caused by gold ornaments, similarly through the great intellect
that sees the entire world as Brahman there is destruction of sorrow caused by samsaara
for a knower of Brahman.

Mahaabuddhi
A person endowed with viveka buddhi or discriminative intellect will be able to progress in
the spiritual path. But only one who is able to realize the non-dual substratum of the world
has mahaabuddhi. Viveka buddhi leads to a little bit of happiness whenever we implement it
but mahaabuddhi leads us to eternal bliss at all times.

What is mahaabuddhi?
The author explains this with respect to the analogy of gold ornaments. As we have seen
before, all gold ornaments are mere names and forms in gold. This is true vision or vision of
knowledge where all ornaments are seen as gold instead of as different ornaments (objects

different from one another). Mahaabuddhi or great intellect is one which is filled with one
entity. A goldsmith sees all gold ornaments as gold alone. Therefore he has the
mahaabuddhi of gold alone existing. This is termed as kanakaika mahaabuddhi or the great
intellect that knows all ornaments to be gold alone. This great intellect of the goldsmith
makes him remain unaffected with respect to all gold ornaments. Though one ornament
takes birth, another dies or yet another undergoes change, the goldsmith remains ever the
same; this is unlike a worldly person who gets affected by any changes of any gold
ornament, as a result of vision of ignorance (considering the names and forms of gold to be
real rather than seeing them all as gold alone).

Similar to great vision of the goldsmith, a jnaani sees the entire world of names and forms
as Brahman alone. Instead of seeing the world as different objects, he knows that they are
just names and forms in Brahman if Brahman exists, they exist and if Brahman doesnt
exist, they dont exist; therefore they are just illusions of names and forms in Brahman;
similar to various gold ornaments being names and forms in gold. This vision of everything
as Brahman is termed as brahmaikamahaabuddhi the great intellect that sees everything
as Brahman. This is also vision of knowledge, for knowledge or truth is that the entire world
that we currently perceive is just an illusion of names and forms in Brahman; this means
that the entire world is Brahman alone.

What is the use of having brahmaika mahaabuddhi?
Currently in the world we are constantly experiencing sorrow alone. This world is compared
to an ocean and termed as samsaara or the ocean of transmigration. This is because this
world never ends. The experience of the world continues from one birth to another; as long
as desires are present in the mind, a person will have to take birth again and again. The
cycle of birth and death is never-ending similar to an ocean. Any ocean is dangerous in that
it will drown us very quickly. Even an experienced swimmer will not be able to survive a
long time in the ocean. This ocean of samsaara constantly drowns us in sorrow. Therefore
any person who is experiencing the world will experience only sorrow constantly. Trying to
get rid of sorrow through activities of the world, pleasures of the world and often through
another birth, a person goes again and again into sorrow alone.

Since the ultimate goal of life (that which we all knowingly or unknowingly seek) is to get
rid of sorrow completely and ever rejoice in bliss, therefore we should strive to get rid of
samsaara (samsaara being the cause of sorrow). This is possible only through knowledge;

knowledge that there is neither birth or nor death; neither happiness nor sorrow; neither
the ocean of samsaara nor the sorrow that it causes; for whatever exists is one Brahman
alone. It is when duality comes into picture (is considered as real) that all these come into
picture. But the moment we know that duality is just an illusion in the non-dual reality of
Brahman, that very moment all sorrows will end. And we will be able to rejoice in bliss.

Thus the author says even as a goldsmith who has the intellectual conviction that all gold
ornaments are gold alone doesnt experience sorrow with gold ornaments, similarly a
knower of Brahman doesnt experience sorrow from the ocean of samsaara; ocean of
samsaara ceases to exist for him as he has realized the substratum of the illusory ocean of
samsaara (world).

What is knowing Brahman?
People often think that knowing Brahman is very tough and impossible. Knowledge is very
simple indeed (this applies to any knowledge); and knowledge of Brahman is very simple
indeed for it is just remembrance of Brahman as the very substratum of the entire world.
Whenever anything is perceived we should just remember it to be Brahman. Irrespective of
where we are, what we are doing etc. we should just remember that Brahman alone exists
here.

Even as a lover is able to remember his love at all times in his mind (due to love towards
his love) similarly a person who remembers the nature of Brahman to be blissful will be able
to develop love or devotion towards Brahman and thereby will be able to remember
Brahman at all times in the mind. The more and more a person remembers Brahman, the
more and more blissful he will be; therefore it will propagate him to remember Brahman
more and more. Thus practice of remembrance of Brahman itself will make us remember
Brahman more and more and will eventually take us to naturally abiding in Brahman at all
times.

Vedanta splits into knowledge into the three steps of sravanam, mananam and
nidhidhyasanam. Sravanam is listening to the scriptures with focus on the non-dual reality
of Brahman. Mananam is reflecting on the scriptures in our intellect with respect to logic
(logic that is subservient to the scriptures and as per the scriptures). Sravanam and
mananam get rid of all doubts in the mind regarding Brahman. Theoretically knowing that
everything is Brahman a person will be able to contemplate on Brahman at all times this

is nidhidhyasanam where the mind contemplates on Brahman internally while experiencing
the external world (like any other worldly person experiences).

A jnaani isnt different from a worldly person from external perspective; a jnaani performs
all activities in the world like a worldly person. He also shows emotions externally like a
worldly person. But internally the jnaani is ever contemplating on Brahman (the truth that
one Brahman alone exists and that everything that is perceived is Brahman and Brahman
alone). Therefore externally the jnaani appears like a normal worldly person, internally he is
devoid of any sorrow and ever rejoices in bliss alone.
An actor portrays his role to perfection in a movie. But all the while he remembers that his
role is just an illusion (and not real). He remembers his true nature at all times while
enacting his role in the movie. Similarly a jnaani performs all actions in the world to
perfection; but internally he remembers that all these are just illusions. Therefore internally
he ever remains unaffected and rejoices in bliss. Though this appears very tough to
understand it s very easy indeed to understand if we have an open-mind. Many people in
the world are filled with prejudices of one kind or the other. Therefore whatever they listen
to about the scriptures or Brahman, they arent able to apprehend. Many also, without faith,
try to apprehend the state of moksha. Unsuccessful in their attempts, they deduce or
conclude that there is nothing called moksha.

The state of moksha or jnaana is very simple. Like an actor who is unaffected internally due
to remembering his real nature, a jnaani performs all actions in the world like any worldly
person does. Nothing appears different between the jnaani and a worldly person. But the
difference is internal alone internally irrespective of whatever happens in the external
world the jnaani ever rejoices in bliss. A person with an open-mind will be able to feel the
bliss that emanates from the jnaanis presence even as a normal person can feel the heat
emanating from a glass of hot water (being near it). Even as if we wear full clothes like
sweater etc. and gloves in our hands we will not be able to feel the heat emanating from the
glass of water, similarly if our minds are prejudiced (or filled with pre-conceived notions)
then we will not be able to experience the bliss that emanates from a jnaanis presence.

The Lord says in Gita that bliss dances around a knower of the Self (or Brahman). Ramana
Maharshi says that peace or bliss is the sole criterion of a mahatma. There is no other way
to judge the realized-state of a mahatma than through the bliss that emanates from his
very presence.

Ramana Maharshi quotes this beautiful story about a dvaita acharya. This acharya had a
shishya who wrote a poem expounding the glory of his guru. But poets in that area didnt
like this as they thought that the guru was a nobody and therefore expounding his glory
wasnt apt. The shishya said that he doesnt know whether it is right or wrong but he would
take them to his guru and let the guru decide whether it is right or wrong. The shishya took
all of them to the guru. The guru looked at them and instead of asking them to talk, closed
his eyes and went into samaadhi. The gurus samaadhi state affected everybody around
there all the minds of the people in that room was also calmed down and they also went
into samaadhi. After a while, the guru felt compassionate and therefore came out of
samaadhi thereby letting others also come out of samaadhi. Then the guru asked them as
to what it is that they wanted to ask him they then answered that they had no questions
at all now for they had seen the greatness of the guru. A person who can calm the minds of
all people around him is worth expounding through a poem (it is tough even to control the
mind of a single person, let alone the minds of many people).

It is when the mind is active and getting into likes-dislikes that all problems are created.
When the mind becomes calm, then it is devoid of all dualities (likes-dislikes) and thereby it
will experience the bliss of non-dual Self or Brahman. In the presence of a mahatma, our
minds will calm down temporarily but through practice of knowledge we will be able to calm
our mind at all times. Irrespective of where we are and what we are doing we will thereby
be able to ever rejoice in bliss. Though all activities will still go on still we will be unaffected
and blissful.

F4U7l 6 l Tl 5|F6 6l =l|6 |+4-
66l |4P 46 -Gl6 B BlBll4l6 +{(+
svapnadra tu loko'sti tath jgrati nicaya|
tato vimucyate dukht sasrasgardbhayt||13||
13. Even as the dream-seer or dreamer is the entire dream world similarly is the waking
world (also the waker of Brahman) definitely; therefore (through this knowledge) a
person gets liberated from the ocean of samsaara, sorrow and fear.


Analogy of dream
We have seen previously itself the analogy of dream with respect to explanation of the
external waking world but more and more analysis of the same is essential in order to
understand the illusoriness of the world and reality of non-dual Brahman.

Dream is a state that we all experience daily. When we go to sleep, we experience an entire
new world this is called the dream world. In this world, all experiences are experienced by
the person who dons a different persona than the one in the waking state. For example a
king might dream that he is a beggar and a beggar might dream that he is a king. While
experiencing the dream, everything appears to be very real; and therefore everything is
considered to be real as well (instead of considering the changing dream world to be an
illusion, a person gets deluded by it). When something good happens in dream, the person
becomes excited and when something bad happens he gets dejected; thus he gets whirled
between happiness and sorrow even in the dream state. But all this lasts only so long as the
dream itself lasts. Amidst all experiences comes a fearful experience which takes away the
life of the person a lion jumps in front of him and immediately out of fear he wakes up.
Then the realization dawns that it was just a dream. The dream world and all its
experiences werent real they were just illusions alone in him. The dreamer alone existed
as the substratum of the dream world he alone existed as everything in the dream world;
the experience, the experiences, the world, the pleasures, the pain etc. all were the
dreamer alone (he himself became everything). This is similar to a magician creating an
entire magical world out of himself. As long as dream was experienced, it appeared to be
real and caused sorrow but the moment the person realized that it was just a dream, it
ceased to cause any sorrow to him. Similarly once a person realizes that the entire world
that is experienced now is just an illusion in the non-dual reality of Brahman like the dream
world (which is just an illusion in the dreamer), all sorrows caused from the waking world
will end. Thereby though the world might still be experienced, still there wouldnt be any
sorrow from the world. Though worldly problems, pains etc. will be there from the world,
still internally the person will not be affected as he knows that the world is just an illusion
like dream.


=l4O= 4 |494l- BlTF4 |(
l+ 6 9l 6 -GF4 |+4lT 66- B GP +{v+
jvabrahmajagaccaiva viay sdhakasya hi|
jna te tu dukhasya nivraka tata sukham||14||
14. For a sadhaka, definitely the objects to be known are jiiva, Brahman and Jagat;
knowledge of these three will put an end to sorrow and therefore will be experience
happiness (bliss).

Vedanta knowledge of three terms
Though we have seen till now as to how the world is just an illusion in the non-dual reality
of Brahman, Vedanta is knowledge of three terms. These three terms are required to be
known by a person who wants to get rid of all sorrow and attain the goal of moksha. These
three terms are the essence also of all experiences of an individual (therefore in order to
gain complete knowledge of even the external world or experiences, one needs to know all
these three terms properly).

What are the three terms that are the basis of all experiences?
The three terms or entities are jiiva or individual, jagat or the world and Brahman or the
non-dual reality which is the substratum of the entire world.

A sadhaka, as mentioned earlier, should thoroughly learn these three terms; these three
should be the subject-matter of learning or analysis for a sadhaka. Knowledge of these
three terms will put an end to all sorrows and thereby will be experienced happiness or
bliss.

Lets see in brief these three terms: jagat is the world that we experience now. It is
composed of the five primal elements of ether, air, fire, water and earth (mixed in a
proportion). It is filled with experiences of all sorts as a result of these primal elements and
through the sense organs and the mind. Jagat generally is considered to be real for it is a
matter of direct experience. That which is experienced and appears to be real is considered
to be real alone. As a result of considering the world to be real a person experiences sorrow
alone, for the world is constantly changing (and that which constantly changes due to being
subject to birth and death will only lead to sorrow in the long run). Knowledge of the nature

of jagat is knowing it to be temporary and sorrowful (that it is just an illusion in the non-
dual substratum of Brahman).

What is Brahman?
Brahman is that from which the world has come, that in which the world exists and that
unto which the world merges at the time of its destruction. Brahman is of the nature of
Existence, Consciousness and Bliss the witness-substratum of the illusory world. Even as
the dream world is just an illusion in the dreamer, similarly this world is just an illusion in
Brahman. Even as various gold ornaments are mere names and forms in gold similarly the
entire world that we perceive now is just an illusion of names and forms in Brahman
(essentially Brahman alone exists as the entire world).

Ok, Brahman and world are easy to understand but what about jiiva or individuality? Jiiva or
individual is what is known as I. Generally this I is identified and associated with the
body, mind etc. Vedanta says that jiiva is the reflection of Brahman or Consciousness in the
intellect. Even as reflection of ones face in a mirror doesnt exist without the real face,
similarly the reflection of Consciousness doesnt exist without pure Consciousness. Thus
jiiva is essentially Consciousness alone.

I, as we have seen earlier, is not the individual identified and associated with the body,
mind etc. but I am the very basis of the entire world and experiences. I remain
changeless at all times. Irrespective of whether I am at office or at home, I am changeless.
Irrespective of whether I have a job or not, I am changeless (the same alone). Irrespective
of whether I am awake or dreaming or in deep sleep, I am changeless (the same alone).
Though we think that we are changing from the day of birth till now and again undergoing
change constantly, still really I am changeless; therefore all the changes of the past, the
present and even anticipations of the future are able to be linked to I for I am changeless. It
is ignorance that makes me think that I am changing; essentially I am changeless
Consciousness alone at all times. Mere knowledge of this truth itself will make us get rid of
all sorrows for sorrows are as a result of identifying ourselves with the sorrowful world.
When we think we are part of the sorrowful world then we will experience sorrow but when
we think that we are the blissful Consciousness alone, then we will be able to rejoice in bliss
here and now itself.


Summarizing, the world, Brahman and jiiva all are Brahman of the nature of blissful
Consciousness alone. Though it appears as if duality in the world is real, it is just unreal and
whatever exists at all times is the non-dual reality of Brahman alone. Brahman isnt
something that is far from us and known only by certain selected individuals but Brahman is
the Consciousness that constantly pulsates inside us as I-exist, I-exist at all times.

The Upanishads in the very beginning itself say that Ishwara (Brahman) pervades the entire
world in and out (whatever is present is pervaded by Ishwara). How everything can be
pervaded by Ishwara? Because everything is essentially Ishwara or Brahman alone.
Therefore whatever is present is Brahman and Brahman alone. The three entities of jiiva,
jagat and Brahman are nothing but Brahman alone essentially. Ignorance makes a person
think that these are different from one another and therefore will be experienced sorrow
alone. But knowledge of these three terms, that they are one Brahman alone, will get rid of
all sorrows and will make us ever rejoice in bliss.

We will continue with the work in the next edition.

May we all strive to become a jnaani through the knowledge that whatever is present is
Brahman and Brahman alone so that all sorrows will end and we will be able to ever rejoice
in bliss here and now itself.

Heres is an auto-commentary on the work of Upanishad Vicharah:
|7 (F4 T (H4|6 7(l(T + T+T |6 4l T+T TP(l4& - (l|+- F4l6
T+T-GF4 T+T T(H + + T+TlTl=-4-GF4+lHl 4|6 6l
B Bl-G(l|+- F4l6 OF4 HlT 6 T+T 4 +lP-94l - (TlTl6
96F4ll+ + -Gl 4|6 4(l HlTF4 |4Tl- B4|6 l+ + -GF4 +lHl
4|6, B4 (4 T+TF4 Bt4t4l6 OF4l|9 64 4(l + l46 B4 O |6
6(l -Gl+ |6- F4l6 =-P=-Pl-6 4(l l46 B4 l Tl- O 4|6 6(l
-GF4+lHl 4|6 +lHF6 + 9Pll 5|9 6 -4l4(l|T- 4l F4Ultl4

BlltTl |6 F4Ul +lF6l|6 6l (l|9

dibhedasya phala darayati udharaena kanaketi| yath kanakaikamahbuddhe
hni syt kanakadukhasya kanakaikadaranena kanakbharajjanyadukhasyano
bhavati tath sasradukhahni syt brahmajasya| bharaa tu kanakaiva
nmarpayo bhedakrat| etasyjnena dukh bhavati yad bharaasya vikra
sambhavati| jnena dukhasya no bhavati, sarvadaiva kanakasya satyatvt|
brahmajasypi tathaiva| yad na jyate sarva brahmeti tad dukhnubhti syt
janmajanmntare| yad jyate sarve lok brahmaiveti tad dukhasyano bhavati|
nastu na paramrtho'pi tu vyvahrika| yath svapndutthya sktkaroti svapno
nstti tath ihpi|

12. The fruit of having the different visions is shown through examples in the sloka of
kanaka thus. Even as the great intellect that sees everything as gold (all gold ornaments
as gold alone) causes destruction or removal of sorrow as a result of gold; through the
vision of all being gold, the sorrow caused due to the various ornaments of gold is
destroyed; similarly the destruction of sorrow of samsaara happens for a knower of
Brahman. Ornaments are gold alone, names and forms causing differentiation.
Ignorance of this a person becomes sad whenever changes to the ornament happens.
Through knowledge, the sorrow is destroyed; remembering that gold alone is real at all
times. This is similar for a knower of Brahman as well. When there is no knowledge that
Brahman is everything, there will be experience of sorrow in this or many births. When
a person knows that all worlds are Brahman alone, then destruction of sorrow happens.
Destruction is not ultimate but empirical alone (for sorrow is also empirical alone). Even
as a person after waking up realizes that there is no dream world, similar is the case
here too.

46l =-PF4 4l -G+lHl 56- B4l Tl l Tl+l T6 -4l l+7l
Bl\4F49l|8- Bl\4F6 -G+lH- 66 Bl4|6 l+7l 94 H6- 7(l(T +
(H 4|6 H|FP+ Vl T +{-+

yato janmasya lakyo dukhano'ta sarv lokn kartavyo jnady
sdhyasyaprpti| sdhyastu dukhana| tat sdhayati jnady eva ata
udharaena darayati asmin loke||12||

Since the goal of life is destruction of sorrow therefore it is the duty of all world to attain
the goal through vision of knowledge. Goal (that which is to be attained) is destruction
of sorrow. That is achieved through vision of knowledge alone and therefore it is
propounded through example in this sloka.

F4U(H + + B4 l Tl- O |6 FTUlTl |6 F4U |6 F4U7l 6 l T-
F4Ul Tl 5|F6 6|FP 4 H||U6t4l6 4l 6l =l|6 H|9 |+4- |+4l6
4l F4Ul T- F4U7l 94 6l =tl Tl 5|9 =7l O4 |+4- + B H4
|6 l4- 66- 6FPl6 TlTl|P 46 -Gl6 B BlBll4l6 l T 94
-GF4 TlT B BlBl |6 |44l6 4F4 TlTP|9 66l 4- l46 l Tl
O |6 B |4P 46 BBlBll6 6F4Tl4 -G4l(|9 |6 F97P +{(+

svapnadaranena sarve lok brahmeti sphahkaroti svapneti| svapnadra tu loka
svapnaloko'sti tasminneva adhihitatvt yath tath jgrati api nicaya nicayt|
yath svapnaloka svapnadra eva tath jagratloko'pi jagraddra brahmaiva|
nicaya na saaya iti bhva| tata tasmt kradvimucyate dukht
sasrasgardbhayt ca| loka eva dukhasya kraa sasrasgareti vikhytaca
bhayasya kraamapi| tato ya jyate loko brahmeti sa vimucyate sasrasgart
tasyakryadukhabhaydapi iti spaam||13||

13. Through the analogy of dream, it is shown clearly that all worlds are Brahman alone
in this sloka. The seer of dream (dreamer) is definitely the dream world due to dream
world being established in him alone; how this is, similar is the waking world as well
definitely. Even as the dream world is dreamer alone, similarly this waking world also
is the waker or Brahman alone. Definitely means there is no doubt at all (in this).
Therefore a person gets liberated from sorrow, ocean of samsaara and fear. The world
alone is the cause of sorrow, known as ocean of samsaara and cause of fear as well.
Therefore one who knows that the world is Brahman alone he gets liberated from the
ocean of samsaara and its effects of sorrow and fear as well; all this is very clear indeed
(simple to understand).


=|4T9lH 4|6 4 (l-6 T T 9(l - B|-6 =l4 |6 =l4O= 4 |494l-
l6-4 |6 BlTF4 |( 4 (l-6 =l4l O =|(|6 l|T |494l- l6-4-
9|B|&Hl 6+l |( l+ 6 9l 9(ll Tl 6 -GF4 |+4lT |+4lTTlT 4|6 4-
l46 6F4 -GF4 |+4lT 4|6 66- B GP|9 H+ 46 |6 B4
|4F97P +{v+

jagadvivaraapacddarayati vednte ke ke padarth santi jveti|
jvabrahmajagaccaiva viay jtavya iti sdhakasya hi| vednte jvo brahma jagaditi
tri viay jtavya| prasiddhidyotanrtha hi| jna te padrth tu
dukhasya nivraka nivraakraa bhavati| ya jyate tasya dukhasya
nivraa bhavati| tata sukhamapi anubhyate iti sarva vispaam||14||

14. After explanation of the world, it is shown that in Vedanta what all terms are there
through this sloka. Jiiva, Brahman and Jagat are the objects to be known thus for a
sadhaka definitely. In Vedanta, the three objects of jiiva, Brahman and Jagat are to be
known. In order to show that this is very famous, the word of hi is used. Knowledge
of these objects definitely will lead to destruction of sorrow. One who knows his
sorrows destruction will happen. Therefore happiness also will be experienced; thus al
is very clear indeed (simple to understand).


Vedanta Mata Sankshepah

Ajaati Vaada
The one thing that has puzzled great scientists and normal people alike is the world itself.
The world has been understood to a large extent yet there remains more unknown than
known. Taking into consideration the vast advancements that have happened with respect
to the world, we should be in a better position to understand the world but still there
remains more mysteries in the world than known phenomenon.

Is it worth analyzing the world or trying to understand the world, isnt it enough to just
enjoy the world?
A normal person just enjoys the food in a hotel and thereby falls sick the next day. But a
wise person will analyze as to whether the hotel is a good one (through recommendations
and through direct experience) and then eat the food. Enjoyment without any knowledge
and control is what causes so many problems for us in life.

Some want to marry without knowing what marriage is all about; others want to beget
children without knowing anything about children; others get into an ashram without
knowing what tough path lay ahead; yet others just kill time in the world until death arrives
(taking away everything forcibly while leaving so many desires in the mind, only to arrive
back in a different way in the world). All these people suffer in sorrow and pain over and
over again because there is lack of knowledge.

Knowledge can be broadly split into two - subjective and objective. Subjective is about
oneself and objective is about the world. Today we are in a hurry to learn anything and
everything about the world while forgetting to learn about ourselves. Such learning about
the world isnt wrong - this has also been undertaken by ancient seers. But ancient seers
didnt see the world in just its form; they tried to understand the totality of the world. And
for this, one needs to go beyond the world - analyzing the world from within the world will
lead nowhere (it will only give half or incomplete knowledge that will always make us not
know the world). Even as we cannot know a house completely while inside the house,
similarly while within the world we cannot know it fully. In order to know the house we have
to come out of the house and then try to analyze it, similarly we have to come out of this
world in order to analyze it.


Is it possible to come out of this world? Will we not just cease to exist then?
It is possible to come out of the world and then we will not cease to exist as I am not part
of the world really. It is just wrong notion of body, mind, intellect etc. that makes one feel
as if one is part of the world. Subjective knowledge makes us easily go beyond the world.
But such subjective knowledge isnt that easy - trying to remain as ourselves or as a
witness to the entire world is easier said than done. Many try this witness-hood practice but
it is very tough as even then the ego might still be present and it might itself be saying that
I am a witness (and thereby such witness-hood will only lead to sorrow as ego or
identification with the world is still there).

An easier way to go beyond the world is to analyze its source or that from which the world
came. But for this we need to know that the world is temporary or constantly changing. This
is something that each one of us experience at all times. Everything in the world or in short
the world itself is constantly changing. Change is the only changeless or consistent quality
or nature of the world. Without apprehending and accepting this nature of the world, it is
impossible to go beyond the world.

Scientists try to analyze as to how the world came into existence. Some say it was through
a big bang, others that it is expanding, yet others that it is contracting and some others say
it is constantly evolving. But a wise person will say that the world is constantly changing.
Such a changing world cannot really be predicted or understood. Any effort to understand it
will be a waste of time and effort. We have to accept that it is changing and then go to its
source in order to understand it.

Na roopam asya iha tathopalabhyathe
Na antho na chaadirnacha samprathista
Asvattham enam suviroodamoolam
Asangashastrene dridena chittvaa

This worlds form cannot be apprehended as such from here; where it began, where it
ended and where it is situated - all these cannot be answered from here. This tree of world
(that which will vanish tomorrow) is well established at its root and has to be cut down with
weapon of detachment (strengthened by abhyaasa or practice and viveka or discrimination).


When we want to go beyond the world we have to cut it down with the axe of detachment.
This means disassociating ourselves from the world - equivalent of going beyond the world.
This is possible, as we saw earlier, through either becoming a witness of the world or
through finding its source.

The source of the world has to be one entity. It cannot be many entities as then there will
be constant conflicts over who creates what and those multiple entities source has to be
ascertained - this will lead to infinite regression until we come to a single entity.

Cant we have two entities as source of the world - one independent and other dependent?
Independent entity alone ultimately exists and dependent entities are temporary
appearances that exist due to the independent entity. Therefore it isnt wrong to say that
dependent entities have no existence at all and they appear for a period of time in the
independent entity (even as a variable exists in a constant and has no existence at all of its
own).

Thus the world has just one independent entity as its source. This entity is of the nature of
Existence (as it always exists), Consciousness (as it feels its own existence) and blissful (as
it is complete and infinite - there is nothing other than itself to limit it and make it finite).
This independent entity is called Brahman in Vedanta and it is variedly called as Ishwara,
Paramaatmaa, Atmaa, Bhagavan, Vishnu, Siva, Devi etc. All these names are mere
synonyms for this one entity of Brahman that is the source of the world.

Athatho brahmajijnaasaa
Now let us have the desire to know Brahman.

Janmaadi asya yatah
Brahman is that from which birth, protection and destruction of the world happens.

Yatho vaa imaani bhoothaani jaayanthe
Yena jaathaani jeevanthi yat prayanthi abhisamvishanthi
Tat vijijnaasasva tat brahmethi

That from which all beings came into existence, that in which all beings exist and that unto
which all merge at the time of destruction - that is to be known; that is Brahman.

Analysis of the world thus should lead us to its source of Brahman. Without Brahman, the
world cannot be really understood. And hence we know why the so-called-scientists of the
world (who are really fools only) arent able to progress anywhere with analysis of the world
even though they have been able to find a way to go to mars. Any analysis of the world
without coming to Brahman will always be futile. And we dont have to just blame the
scientists but each one of us will become fools (experiencing nothing but sorrow alone)
unless we are able to learn and find this entity of Brahman - mere worldly experiences will
only give sorrows. A person might be very great in the world; a person might have lot of
wealth, name and fame etc. but without knowledge of Brahman, all these will only add to
ones problems and sorrows. Hence, as AMMA says, today we find only mentally-unstable
people in the world (put in indian terminology, mentals). Majority of people in the world who
are recognized as great in the world are only mentals - who dont know anything about
themselves and about the world; just achieving some or the other futile goal in life to be
sorrowful alone.

Oh, Stephen Hawkins has done lot of research on the world and he has achieved great
progress.
:) If progress is inability to explain the world in such a way that any child can understand or
at least explain it in such a way that one can lead a blissful life, then such progress is what
has been achieved by greats like Stephen Hawkins.

Today we are in an unfortunate world that we give credit to greats like Stephen Hawkins
who are as ignorant about things than any ignorant person in the world and dont give any
credit to great rishis like Sankara who have explained the world in its best way that it will
not only clear all our doubts but will lead us to eternal bliss as well. There is no remorse in
this statement but only smile in the face (which used to be on the face of the great master
of Prof. Balakrishnan Nair). This is also not a statement of cribbing or complaining or a
statement that will tomorrow start a new movement to educate people about shaastras but
it is a fact being stated. And if we are brave and wise enough, we will be able to understand
the significance of the statement and thereby will get all our doubts cleared plus eternal
bliss rejoiced soon itself.

Brahman is the source of the world. Brahman is that from which this world has come, that
in which the world resides and that unto which the world merges at the time of its

destruction. Without analyzing or knowing Brahman, the world just cannot be understood.
Any understanding of the world without its source of Brahman will lead only to more
unknowns than knowns - and unfortunately this is what we see in the world today. All
people are running behind explanations and explorations of the world. Yet there is more
unknown about the world and very little is known about the world. Atoms lead to molecules
which lead to neutrons and protrons and today it is much more subtle than this. But is there
a limit to going more subtle? Definitely no and hence tomorrow something else will be
found.

Ultimately irrespective of whether we follow science's understanding of the world or not, it is
essential or important to find out eternal bliss as this is what is being sought out each and
every minute by a person (knowingly or unknowingly). Knowledge of the world plays an
important role in that it will take us beyond the temporary and sorrowful world. Until a
person understands or knows that this world is constantly changing and therefore sorrowful,
there will not be seeking of Brahman as the changeless source of the world. And this is
exactly where science fails. Science assumes that there is nothing beyond the world
(probably due to lack of proof of something that can be experienced) and hence there is
only sorrow. Vedanta also believes fully in proof but this proof isn't something readily tested
but tested through experiments alone. And such experiments aren't encouraged thereby
leading to the common wrong notion that Brahman or Vedanta cannot really be proved and
it isn't even worth following.

And when people get dejected with life during old-age, then they start learning Vedanta
when it is too late. Already the mind is filled with so much about the world that there is no
room at all for Vedanta. Thus ending life in contemplation about the world, people are born
again into this world. And the same chain continues over and over again. As Sankara
beautifully puts it, punarapi jananam punarapi maranam punarapi janani jatare shayanam -
again birth, again death and again in the womb of the mother. Vidyaranya goes one step
further in saying that like keeta (bacteria or micro-organisms), one takes birth and dies
again - so quickly that whatever is experienced and called as life is nothing at all. Even the
temporary happiness from the world is so short-lived that one cannot even be happy for
sometime.

Again we should remember that Vedanta is the most logical system that we can find. Unlike
science or other systems which bases itself upon so many assumptions that come

tomorrow, a new system itself will have to be created (as assumptions completely change
with time), Vedanta is a time-tested system and the only system that can be called as
independent - independent in that it doesn't require any other system to be learnt; it is self-
sufficient in that one just needs to learn it alone. With knowledge of Vedanta, a person will
know the essence of the entire world. This doesn't mean coding in java or ajax or android
OS or iOS will be learnt after gaining knowledge of Vedanta but one will be able to rejoice in
bliss - that which even the people who pioneered these coding languages haven't been able
to get (let alone others who work in these fields). What if we don't know to fly an airplane
after learning Vedanta, we will be content in catching a commercial flight and if that is not
possible, train - if no means are there to reach the destination, we will be able to remain
content and blissful in not reaching our destination.

Just imagining this state of contentment itself will give immense bliss and thereby inspire us
to follow this state ardently. All sciences that we have today are all fine but without
knowledge of Vedanta, they will be futile as they will not lead to eternal bliss. Even staying
in ashram or going to pilgrimage places or closeness with masters like AMMA will not give us
any bliss until we learn Vedanta. Vedanta is the only way to eternal bliss. Unfortunately
mahatmas like AMMA who talk and live Vedanta each and every moment of their lives aren't
understood properly and hence one just ignores Vedanta (and accepts everything else other
than Vedanta from even masters who are living embodiments of Vedanta).

It is important to understand the significance of Vedanta because without this, any analysis
will only lead to temporary remembrance and subsequent forgetting (thereby failing to give
us eternal bliss). Now, the source of the world is Brahman. Brahman is of the nature of
Existence, Consciousness and Bliss.

Brahman is existence in nature as it exists at all times; Brahman is Consciousness in nature
as it experiences its own existence (requiring no other light for its own existence); Brahman
is bliss as it is complete in all aspects (being existence and consciousness in nature). And
such an entity of Brahman is one without a second.

The three differences in the world namely svagatha bhedha (internal differences),
sajaatheeya bhedha (difference between similar entities) and vijaathyeeya bhedha
(difference between dissimilar entities) are not present in Brahman. Eka means Brahman is
in total one, that is Brahman is without any internal parts. Internal parts lead to temporary

nature like a tree or body - it leads to decay and finally death. Since Brahman is eternal and
therefore partless, Brahman is without any internal differences. There is nothing similar to
Brahman as there will be mutual dependency between the two similar Brahman-s and this
will lead to imperfection in one way or the other. Thus Brahman is eva or alone (one alone
- there is nothing similar to Brahman or nothing like Brahman). There is also nothing other
than Brahman dissimilar to Brahman as then also dependency will be created. Therefore
Brahman is adviteeya or without a second.

Thus Brahman alone exists and from this one Brahman, the dual world is created. Such a
creation technically or logically isn't possible.

1. Contrary in nature
Brahman is changeless, conscious and blissful; whereas the world is changing, insentient
and sorrowful. If it is argued that there are sentient beings in the world but they all are
consciousness in nature and therefore they are all one - differences are only with respect to
entities that are part of the world (like body, mind etc.). Being of contrary nature like light
and darkness, the world cannot just come from the world. At best we can say that when one
is there, other isn't there. This means when Brahman is there, world isn't there and when
world is there, Brahman isn't there. Thus jnaanis see only Brahman as pervading the entire
world whereas ajnaanis see only dual world in Brahman. This doesn't mean that the world is
as real as Brahman as the world is changing and temporary alone whereas Brahman is
eternal or present at all times. Therefore really speaking, the world cannot come from
Brahman.

2. Brahman doesn't allow any creation
Even if contrary in nature, like a thief is born of a policeman the world can be created out of
Brahman - it it be said so, then definitely this is also not possible as Brahman doesn't allow
any creation. There is no entity other than Brahman and therefore creation has to happen in
Brahman. And Brahman being partless will not allow any creation in itself.

Creation is generally possible through either new-creation or transformation. New-creation
is not possible as Brahman alone exists. Transformation, like that in the case of milk
becoming curd, is also not possible as Brahman doesn't allow for changes (as it is
changeless). Thus creation is not at all possible in Brahman.


Thus Vedanta says that the world is not at all created and there is no scope of any world to
be created as well. But then how come the world is currently experienced? The current
world being experienced is like the dream world. Dream world appears very real when we
experience it but is known to be unreal after waking up. Similarly ignorance of the truth that
Brahman alone exists makes us think that the world being currently experienced is real.
Little analysis or logical approach shows us beyond doubt that there is no world created and
no possibility of any world to be created. This theory is called ajaati vaada or the no-world-
created theory. This is the ultimate truth that Vedanta takes us to.

All problems in life are due to differences or dualities as we perceive in the world. And
majority of people seek Vedanta in order to get rid of these problems but slowly as they
learn Vedanta they figure out that there are no problems at all to be removed as there is no
world at all (if there is no world, where is there any problem to be removed?). Any existing
problem in the world cannot be completely removed - it will only be removed in one form to
reappear in another form. Hence mahatmas like AMMA who solve problems of people from a
worldly perspective always emphasize on learning the shaastras as that alone can
permanently remove our problems by making us realize that really there are no problems to
be solved.

Until we are able to understand this ultimate theory of Vedanta that there is no world at all
created and whatever appears now is just like a dream world (appearing very real but
having no reality at all), we will not be able to rejoice in bliss or experience any bliss at all.
And once we start to understand and appreciate this ultimate truth then we will be able to
ever rejoice in bliss irrespective of wherever we are or whatever we are doing with respect
to the external world.

If the world is not at all created then how do we reconcile the appearing-world with always-
present-Brahman? This is through another theory called vivarta vaada.

The world is changing and sorrowful whereas Brahman is changeless and blissful. Thus it is
also very clear that there has been no world created nor can there be any world created
ever. Just in brief again, creation requires either something other than Brahman or Brahman
itself to change - both of these are not possible and hence there is no creation at all.
Vedanta preaches this ultimate theory that the world we currently experience has not at all
been created. If the world hasnt been created ever, then how can it cause any problems?

How can sorrows and sufferings arise as a result of the dual world? Thus whatever exists is
Brahman and Brahman alone. And this blissful Brahman I am - mere contemplation of this
truth at all times will make a sadhaka rejoice in bliss (thereby eventually putting an end to
sorrows once and for all).

But if only Brahman exists and the world is not at all created, then how can we explain the
appearing-world? That which appears as existing cannot just be ignored as it has also to be
explained. Therefore we have vivarta vaada explained by Vedanta.

Ultimately the world is not at all created and Brahman alone exists but when the world is
experienced then the world is just a superimposition on Brahman. Vivarta vaada means one
entity appearing on another entity - in this case the non-existent world appearing in the
substratum of Brahman.

Superimposition or adhyaasa
This is a concept that has been explained briefly as well as deeply and beautifully by
Sankara in the Brahma Sutra Bhashya. And the introductory bhashya, setting the stage for
the bhashya on sutras, deals with adhyaasa very clearly and all through that it is called
adhyaasa bhashya.

Adhyaasa means one thing mistaken for another or in other words, one thing appearing on
another thing. The most common example used is that of snake seen in a rope. Once a
person was walking back to his house at night. He was passing through streets which didnt
have much lighting. In dim light, he saw something across the street on the ground. He
couldnt see what it is clearly and therefore he thought it was snake. And immediately he
also saw that the snake was moving, coming towards him, raising its hood etc.

He then runs away but being asserted by a passer-by he goes near the snake only to realize
that the snake is only a rope. There was no snake ever but snake appeared as existing
when always the rope alone existed.

Here in the real entity of rope, snake is seen or perceived. This perception is not real but
temporarily appearing. The snake is ultimately unreal but when experienced, it appears as
real. Similarly in the entity of Brahman, the world is experienced. When the world is
experienced, then it appears as very real. But the existence of the world is accepted in

Vedanta at vyaavahaarika level (empirical level). Ultimately though Brahman alone exists,
empirically the world is accepted. Thus satyam or reality itself is split into two - one is
paaramaarthika satyam which is Brahman alone and two is vyaavahaarika satyam wherein
the world is temporarily accepted as appearing in its substratum of Brahman
(superimposition of Brahman).

Not understanding these two levels of reality many people have been deluded into thinking
that the truth of Brahman alone exists is not correct, illogical and inexperience-able.
Therefore many proponents of other systems of Vedanta (than advaita) attack Advaita (that
Brahman alone exists) saying there is no harmony, no logicality and nothing can really be
experienced as well.

A sadhaka should always remember that these two levels of reality are there with respect to
the world. The ultimate level is that Brahman alone exists but the world that appears as
existing is also given a reality status from an empirical viewpoint (not an ultimate
viewpoint). Just because of accepting two levels of reality doesnt mean that Advaita or that
Brahman alone exists goes for a toss - as ultimately only Brahman alone exists; these two
levels of reality in itself is only accepted from an empirical viewpoint. Such explanations are
only for those who want to understand the world, its actions etc. An advanced sadhaka will
always remember that irrespective of whether the world appears as existing or not, only
Brahman exists (even as desert alone exists at all times irrespective of whether water is
seen in it or not) and therefore will consider the world, its actions etc. as just parts of a long
dream world (or a drama).

But for those who arent able to directly apprehend the ultimate truth that Brahman alone
exists, empirically the world is accepted and all actions in the world, its rules, relationships
etc. are also accepted and valid only. But just because they are valid doesnt mean that we
should get deluded into them. We should perform them in the best possible way while
remembering that ultimately Brahman alone exists.

Thus the world that we currently experience is only a superimposition in its substratum-
source of Brahman. The world is thus an appearance in Brahman, its source. Therefore it
isnt really created out of Brahman or outside of Brahman but only temporarily appears as
existing in Brahman. When it appears as existing in Brahman, when it doesnt appear as
existing and when it never can appear in Brahman, all these times it doesnt really exist -

whatever exists is Brahman and Brahman alone (even as rope alone exists even when we
perceive snake in the rope).

Now talking about adhyaasa or superimposition, there is some kind of memory of the object
that is being superimposed (or seen) in the real object. For eg: without knowing the snake,
we cannot superimpose it on the rope. We should know the snake to an extent and its
characteristics therefore linking its similarities to the rope. But all these are not there in the
case of world seen in Brahman.

Sankara says in Adhyaasa bhashya that both world and Brahman are so contrary in nature
that seeing one in another is impossible; yet it becomes a possibility and we still see the
world in Brahman. Therefore Sankara says that it is naisargikam and lokavyavahaaram -
natural and normal norm in the world. Though both are entirely different from each other,
yet the world is seen in Brahman. The only explanation that can be given is that Brahman is
not known and hence we see the world in Brahman or Brahman as the world. This not-
knowing of Brahman or ignorance in itself cannot be really explained. If Brahman alone
exists, then how ignorance creeps in? Ignorance is a different entity than Brahman or one
with it? If different entity then Brahman alone isnt real as ignorance also becomes real
which means real ignorance can never be removed (real is that which never ceases to exist
or can never be removed). If one with Brahman, is ignorance part of Brahman; if part of
Brahman then Brahman is with parts and therefore non-eternal; if not part of Brahman then
what is the relation between Brahman and ignorance and what relation is that it isnt part of
Brahman yet one with Brahman?

Thus so many questions can be raised with respect to this ignorance or not knowing of
Brahman which leads to seeing the world in Brahman. Some term it Maya or illusory power
of Ishwara - that power which creates dualities or names-forms. This power of Maya makes
the impossible possible and is beyond logic (as logic itself is a by-product of Maya). Some
argue that Maya is the same as ajnaana when one is macro and other is micro - others
argue that both are same - yet others say that Maya and ajnaana are different, maya leads
to names-forms whereas ajnaana is responsible for superimposition of world on Brahman
(ajnaana itself is superimposition or adhyaasa). All such analysis can and are made with
respect to the shaastras and Sankaras bhashya on the shaastras.


And therefore there are acharyas like Sacchidanandendra Saraswathi of Holenarsipur who
though have done a great service to society by supporting advaita also enter into
accusations on other acharyas that Sankaras words havent been properly interpreted and
that later acharyas have distorted Vedanta which in turn has lead to other systems of
Vedanta attacking Advaita (almost successfully).

All such analysis is only with respect to the world. With respect to the world, we can say
that ajnaana or adhyaasa makes us see world as Brahman and that names-forms are
created by Ishwaras power of Maya. Irrespective of however we explain things, still ajnaana
and Maya as well remain totally inexplicable. This is because they arent real. That which
doesnt really exist cannot really be explained.

Thus AMMA says always that we cannot say from where or how this ajnaana came into
existence. It somehow is there and therefore we see the world as Brahman thereby leading
to all problems in life. We can never answer as to from where darkness came as it has
never come. Bring in light and darkness just vanishes.

Oh so darkness is lack of light? Similarly ajnaana is lack of Brahman which means either
Brahman is non-eternal or that there is something other than Brahman.
All such arguments are futile as an example is only meant to show certain similarities. When
we say to a person, you look like Sri Rama - we only mean that there are certain
similarities. The person cannot be Sri Rama in all aspects because then he will become one
with Sri Rama or the person is Sri Rama himself only.

The example of light-darkness with respect to ajnaana-Brahman is only meant to show that
there is no real entity of darkness and that when light arrives, darkness vanishes and we
realize that there never was any darkness; similarly when we realize that Brahman alone
exists, then we also realize that ajnaana never really existed (the world never really exists
though it appears as existing).

Similarly with respect to rope-snake analogy, what is meant to show is just that even as
snake appears in the rope (and appears very real without knowledge), in the same way the
world appears in Brahman (and appears very real without knowledge). When knowledge
dawns, the snake ceases to exist and rope alone is known as existing or existed at all times;

similarly when knowledge from Vedanta dawns, the world ceases to exist and Brahman
alone is known as existing at all times.

Though empirically the world is accepted yet ultimately the world doesnt exist at all as it is
just an illusion or superimposition in Brahman. This superimposition appears as real as
Brahman because it is in the substratum of Brahman. A soldier when sitting on the throne of
a king appears as king but is not really the king; similarly the world in Brahman appears
very real because of reality of Brahman but in essence it never exists.

Ultimately ajaati vaada is the final truth and empirically vivarta or appearance of world in
Brahman is accepted until a sadhaka is able to mentally accept, remember and realize ajaati
vaada (that the world is never created and Brahman alone exists at all times). We finally
end this term of ajaati vaada which is a very important term of a sadhaka and proper
understanding plus remembrance in the mind will quickly lead the sadhaka to moksha.

May we all strive to remember that the world just appears as Brahman and really Brahman
alone exists at all times so that we will be able to put an end to all sorrows and will be able
to ever rejoice in bliss here and now itself.


Ananda Nirupanam

V Hl+-(|+-9TP
om nandanirpaam

-Gl6T P |(l4TP
l44l4( F4ltPB||6P +{+
dukhaghtaka muktidyakam|
bhvaymyaha svtmasaccitim||1||

1. That which removes sorrow and provides liberation, that Self of the nature of
Existence and Consciousness I contemplate.

l T+lPT +lP-9TP
Bt44|= 6 Bt4l|46P +-+
lokanmaka nmarpakam|
satyavarjita satyabhvitam||2||

2. That which is called the world is of the nature of names and form, is devoid of reality
but still considered to be real.

Bt4l4+ -GTlTP
Bt44|= 6F4l|F6 |T B GP +(+
satyabhvana dukhakraam|
satyavarjitasysti ki sukham||3||

3. Considering the world to be real is the cause of sorrow; how can there be any
happiness for that which is devoid of any reality? (the world isnt real and therefore
doesnt have any happiness in it but only sorrow).


F4U4t=l|F6 B4(l
l46 + 4F6F4 |T B GP +v+
svapnavatjagannsti sarvad|
jyate na yastasya ki sukham||4||

4. The waking world doesnt exist at all times; one who knows this, how come there will
not be any happiness for him? (there will be happiness alone for him)

F4ltP-9Tl +-((l4T-
OF4ltP+l -G4|=6-+-+
svtmarpako nandadyaka|
brahmasvtmano dukhavarjita||5||

5. Of the nature of oneself, provider of bliss, one who is of the nature of Self-Brahman
and is devoid of any sorrow at all.

4F4 +l|F6 -G 6 6F4 |(
+-(+ B(l F4ltPB|F6 -+\+
yasya nsti dukha tu tasya hi|
nandana sad svtmasasthite||6||

6. For whom there is no sorrow at all, definitely for him alone there will be happiness at
all times as a result of being established in the Self.

B |84tB G 4F4 B4(l
6F4 Hl|-6l4F6 B4 l++
suptivatsukha yasya sarvad|
tasya ntibhvastu sarvath||7||

7. One who has happiness like in the deep sleep state, for him alone there will be peace

in all situations.

l+P 4 Pl F6 Hl|-6(P
H-4l B G + |F 4 l+<+
jnameva mrgastu ntidam|
anyath sukha na sthira vth||8||

8. Knowledge alone is the way to peace; else happiness will not be steady and will be
futile alone (as vanishing after a period of time).

l+B |F|6- Hl|-6(l|4Tl
+-((l|4Tl+-((l|4Tl++
jnasasthiti ntidyik|
nandadyiknandadyik||9||

9. Being established in knowledge is bestower of peace; and it provides happiness, it
provides bliss.


Maatr Nidhi Saptakam

V Pl6 |+| B8T
om mtnidhi saptaka

HP 6l |+| P+Bl B66
9TPl|PB G |6l P P
4(l+T 6 (( 4+ 6
44-|4PlT6l9(P +{+
amtmbhunidhi manas satata
praammisukha lalit madhuram|
varadnakuthaladevanuta
bhavabandhavimocakatpaharam||1||

1. I prostrate the treasure of ocean of immortality in my mind always;
One who is ever ready to give boon to Devas and worshippers;
And one who liberates us from the bondage of samsaa and liberates us from suffering.

+|+lBPl +(4|94l
T+Tl B(l8HllP
|4PlPTl PP 46l
649l(Bl6(Pl~4 P +-+
nalinsamalocanadevapriy
kanakgasadptaarradharm|
vimalmalakomalacarmayut
tavapdasaroruhamraya me||2||

2. One who is dear to Devas (or dear to Mahadeva) and with lotus-like eyes;
One who has glistering body filled with parts of gold;

One who has very soft and pure skin;
Such a Devi, your lotus feet I take refuge in.

|46l|Gl|4H 974
4+l|GBl||6- |+6lP
B G-9(4l4(l P(6l
9TPl|P B(l PP Pl6 |+|P +(+
vigatkhilargavieajvara
bhuvankhilasraciti nitarm|
sukharpadayvarad mahat
praammi sad mama mtnidhim||3||

3. One who is devoid of all special fevers like attachment etc.;
One who is the essence of entire world as Consciousness at all times;
One who is blissful in nature, compassionate, always provides boons and is great;
I always prostrate such my treasure of mother.

T6Tl4BJ6-9|+Hl
44-|+4lT-9|4P
B Gl4|4l4T-9P|6
9TPl|P B(l PP Pl6 |+|P +v+
karulayasadgururpani
bhavabandhanivrakarparavim|
sukhabhvavidhyakarpamati

4. One who is the moon of Sadguru who is ocean of compassion;
One who is the Sun that removes the bondage of samsaara;
One who is the intellect that provides blissful state (of moksha);

6P+lHT6t9( |4 t44l
PPPl+BHl T|+4 |B(l
4l+4 6 T 94 4 t44l
9TPl|P B(l PP Pl6 |+|P +-+
tamanakatatparadevi tvay
mamamnasaokanivttisad|
bhavajnayuta kpayaiva tvay

5. O Devi who is ever engrossed in destruction of tamas (darkness of ignorance), by
you;
My minds removal of sorrow at all times;
May happen and let me become filled with knowledge by grace of yours alone;

|+69l|TOF4-|9|T 4l
=(l|~6B4 F4-|9|T
P |+Pl+B(l9T-|9|T 6
9TPl|P B(l PP Pl6 |+|P +\+
nirupdhikabrahmasvarpii y
jagadritasarvasvarpii ca|
munimnasadpakarpii ta

6. One who is of the nature of adjunct-less Brahman;
And one who is of the nature of the entire world by being its substratum/support;
One who is of the form of light in the mind of munis (seers);


H6TlBP 6+-9|H4l
P l|(BPF6|4H 96lP
+|6BJ 6l+|+|
9TPl|P B(l PP Pl6 |+|P ++
arusamacetanarpaiv
madhurdisamastaviealatm|
nararakitasadgurujnanidhi

7. One who is Siva of the nature of Consciousness which is like Sun;
One who is the slender woman filled with all good qualities like sweetness etc.;
One who is the treasure of knowledge as Sadguru protecting or saving human beings;


Anukramaanika Nirdesham

1. Editorial a general message.
2. Ananda Siddhi an analysis of ananda or bliss.
3. Upanishad Vicharah - a multi-part series on the concepts propounded in the
Upanishads.
4. Upaadhi Dhyotanam a multi-part series with slokas explaining madhvacharyas
upaadhi khandanam and answering of the same. This series is continued from this
month (September 2013). There was break of a month before continuing this series.
5. Vedanta Mata Sankshepah briefly analysis of a concept/term (and the various ways
in which it is interpreted) in Vedanta.
6. Ananda Nirupanam a short work on Ananda (bliss). This section is dedicated to
original work written but not explained in depth in order to help sadhakas in
reflection of the concepts themselves.
7. Maatr Nidhi Saptakam a set of seven slokas extolling the treasure of mother and
set in the Totaka metre.

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

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

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AUM NAMAH SHIVAYA VEDANTA MADHURYAM 27 Sep 13

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