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AUM NAMAH SHIVAYA VEDANTA MADHURYAM 17 Sep 13

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Vedanta Madhuryam

Salutations to all.

Knowingly or unknowingly everybody in the world is seeking one goal alone. Though today
we think that we are all seeking different goals in life, we are wrong in this because
irrespective of all distinctions we all are seeking just one goal. This one goal is termed in the
scriptures as moksha and is characterized by complete cessation of sorrow and ever
rejoicing in bliss. It is this goal that we all are seeking either knowingly or unknowingly.

So what is the harm in not knowing that we are seeking this goal of moksha?
Even as a person who has got out of his house but doesnt know where he has to go will be
roaming here and there in futile similarly if we dont know that the goal of life we are
seeking is moksha we will be roaming here and there. Roaming around in the world we will
experience objects and pleasures from objects of the world. Since the entire world is
constantly changing therefore it will only lead to sorrow in the long run. Therefore roaming
in the world we will experience sorrow alone at all times. This experiencing of sorrow when
really we are seeking happiness doesnt just end with one birth it continues from one birth
to another.

As Vidyaranya says we perform actions for enjoyment and we enjoy in order to perform
more actions. Thus the chain of actions and enjoyment goes on without any end. Since after
a particular age in one birth we are incapable of performing actions with the external body
(and equipments) therefore the body is renounced and next body is taken up. This is what
is called as death and birth. Depending on actions, we will keep on accumulating fruits and
latent tendencies or vasanas. More and more we get deeper into actions and enjoyment of
the world. Therefore there is no dearth to the cycle of birth and death. We keep on getting
new births and die a discontent life.

Do we live a contented life?
Definitely no, for we experience only sorrow from the external world in one life. Therefore
leaving one birth in discontentment we start the next birth as well in discontentment. Thus
in all births we experience only sorrow, never any happiness or bliss at all.


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It should be remembered that all the while our ultimate goal of life is moksha (or ever
rejoicing in bliss). Not knowing this goal we keep running behind pleasures of the world and
experience sorrow alone at all times. Such life where we keep running behind worldly
pleasures and keep experiencing sorrow alone is pitiful alone.

Though there are different types of beings in the entire world, it is only the human being
who is sacred or special. This is because humans alone are capable of using their intellect or
the sixth sense in order to decide what to do and what not to do. All other beings are bound
by a set of actions or activities that they have to perform (whether they like it or not). A
dog barks, a cat meows and a lion roars. They do not have any other option that doing what
they are destined to do. But human beings have total control over their life. Though there is
a destiny set for each of us, still we can change it with our current actions. As AMMA says
this is similar to making a salty water less salty by adding more water (actions are nullified
by performing more actions that negate the effects or previous actions).

Such a precious human birth where we can carve our own future is to be used carefully (like
we handle a precious jewel very carefully). But not knowing the greatness of this human
birth we misuse it for just worldly pleasures (and experiencing sorrow). When we who are
considered as intelligent beings take care of new car very well we forget to take care of this
birth properly.

How can we take care of this birth properly?
This birth is taken care of properly only through seeking the goal of moksha. It is through
seeking and attaining the goal of moksha that the purpose of life itself is fulfilled (we can
say that life or birth itself is fulfilled when we attain the goal of moksha). Therefore unless
we attain moksha or at least seek moksha we are not using this precious birth (for its true
purpose).

How do we know we are seeking moksha?
The first sign of seeking moksha is to stop seeking pleasures of the world. We can live in the
world and experience pleasures of the world but we shouldnt be seeking them. If pleasures
are attained then well and good but our focus will not be in gaining more and more
pleasures. Instead it will be in attaining the goal of moksha.

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Secondly a sadhaka who seeks moksha will strive to find out the way to moksha. Though
many people term variously the way to moksha, the scriptures are very clear on this.
Moksha is attained only through knowledge. Knowledge isnt just knowledge of any science
of the world but knowledge of the scriptures. Scriptures here indicate the knowledge portion
of the Vedas called as Upanishads and Vedanta. The philosophy found in the Upanishads
is also termed as Vedanta. It is through knowledge of Vedanta that one attains moksha.

Really speaking moksha isnt something newly attained but it is realization of our very
nature of blissful Brahman. If moksha is newly attained then it will be lost too therefore it
will not lead to eternal bliss. Therefore Vedanta says that moksha is not newly attained but
it is realization of something that is already there.

If moksha is already there, then why dont we experience it?
We dont experience our very nature of bliss because it is veiled by gnorane. Ignorance of
our nature of bliss makes us think that we are the body and anything-everything associated
with the body. Since this ignorance makes us think of ourselves as something different from
bliss therefore we think we are suffering. This suffering has to be ended through gaining
something of the world. Therefore starts the never-ending search for happiness from the
world. Through knowledge of Vedanta we realize that moksha isnt something to be attained
but it is ever there.

Am I really blissful in nature?
Yes, it is my blissful nature that is experienced in the deep sleep state (where there is no
external world experienced and no subtle dream world also experienced). This bliss is
experienced throughout the state of deep sleep and we are able to recollect it after we wake
up as well. Since in the deep sleep state there was nothing apart from me (no duality as it
isnt experienced) therefore it is clear that my very nature is bliss alone. But after waking
up, duality comes into picture and therefore sorrow also starts.

Even as dream doesnt cause sorrow once we know it to be a dream similarly the external
world will not lead to sorrow once we realize that it is not real. That world which comes and
goes is not real but just an illusion of names and forms in the substratum of Consciousness
or Brahman (that which pulsates inside as I-exist, I-exist and is the very basis of the three
states and the two worlds of waking and dream). Knowledge of this truth about the world
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will remove all sorrow and make us rejoice in bliss in our true nature of pure Consciousness
(that which is the very basis of the entire world).

Though knowledge appears to be very simple as explained above, it isnt that simple as we
are all filled with wrong notions of one kind or the other. Therefore we have to learn
Vedanta properly and thoroughly in order to get rid of all doubts and wrong notions in the
mind. Majority of people in the world are averse to learning Vedanta for they think that life
is for full enjoyment of the world and Vedanta comes only at a later time. This is not true
because Vedanta also gives fulfillment to life and therefore we have to start learning
Vedanta as soon as possible itself.

Since majority of people are averse to Vedanta and the thinking process of people is with
respect to the external world alone therefore apprehending Vedanta is very tough. It is only
through getting devoted and attracted to Vedanta that learning of it thoroughly is possible.
It is possible to get devoted and attracted to Vedanta only when we find its true beauty. The
purpose of this magazine is to bring out the true beauty of Vedanta so that through learning
of Vedanta we will be able to implement it in our life. And through implementation of
Vedanta we will be able to attain the fulfillment of life (realization of our very nature of
Brahman). Thereby we will be able to ever rejoice in bliss.

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 17
th


AUM NAMAH SHIVAYA VEDANTA MADHURYAM 17 Sep 13
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Anukramaanika

Vedanta Madhuryam .................................................................................................................................... 1
Karma Siddhi ................................................................................................................................................. 6
Upanishad Vicharah .................................................................................................................................... 25
Upaadhi Dhyotanam ................................................................................................................................... 38
Vedanta Mata Sankshepah ......................................................................................................................... 47
Karma Nirupanam ....................................................................................................................................... 52
Anukramaanika Nirdesham ........................................................................................................................ 55


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Karma Siddhi

World and living
Each and every moment we can just be sure of one thing in this world that is that we are
all living. As to what is the deeper meaning of living, we dont know (nobody knows except
for sadhakas and true jnaanis). A normal person is one who doesnt delve deep into life
itself whereas a wise person is one who delves into life and tries to find out reasons for
living itself.

Majority of people in the world are normal people who just lead their lives happily with
whatever activities they are performing in the world and reaping the fruits of those
activities. But wise rare people are those who try to analyze as to what is life, what is living,
how are we living etc. Such wise people are called as scientists for they try to find out the
answers to various questions beginning with life and the world itself.

What does it matter whether we analyze life or not?
An expert always tries to dive deep into his subject. In gaining thorough or clear knowledge
of something alone will we be able to achieve any peak in life. Otherwise we will just be
somebody who knows something just at the peripheral. A great singer is one who has dived
deep into music whereas a normal singer is one who just sings in the bathroom or for some
programs alone. Needless to say a true singer gets happiness whereas a normal singer
doesnt get happiness from singing.

Is analysis for everybody or it is just for the intellectuals?
There is a wrong notion running around that intellectuals alone are to pursue deeper
analysis into anything and everything. Many so-called sadhakas say that they dont have
intellect and they like better to follow the path of devotion. But they forget that devotion
requires knowledge of Ishwara and asserting Ishwaras nature. Can we ever develop love
for somebody or something that we dont know? Definitely no. Devotion is love for Ishwara
and therefore we have to know about Ishwara in order to develop love for Ishwara.
Thorough analysis of Ishwara alone will create love for Ishwara in our mind. Otherwise we
will just have passion for Ishwara such passion is short-lived and will vanish after a period
of time. Majority of people since have only passion for Ishwara (as a result of their
upbringing) will eventually lose faith in Ishwara when they dont get what they desire to
get.
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Even as devotion requires analysis or enquiry, anything and everything in the world requires
analysis and enquiry. Without enquiry we cannot know anything at all. The scientists of the
past, the rishis, also enquired into anything and everything in the world. Therefore we can
find anything and everything in the scriptures. Answers to all questions whether they are
related to the gross or the subtle world will be sufficiently answered by the scriptures.

So where did these rishis start their enquiry?
Since we currently experience the world and are living in the world therefore enquiry has to
begin with the world itself. Without knowing the world in its essence we cannot even say
that we are living intelligently in the world. Like a person who is living in a hotel but doesnt
know the name of the hotel, we are living in the world without even knowing what this
world is. Therefore we are to be considered fools unless we enquire thoroughly into this
world.

The world as we experience is filled up of the five primal elements of earth, water, fire, air
and ether. Any entity we perceive in the world is filled up with these five primal elements in
one or the other proportion. A rock is primarily earth but also contains water and other
elements. Similarly our very body consists of the five primal elements though it appears
predominant in earthly matter.

Accepted that the world is composed of the five primal elements but what does it serve to
us?
The world compose of the five primal elements has to be grasped by the five organs of
perception and attained or experienced by the five organs of action. Without these sense
organs we will not be able to even perceive anything in the world. Therefore perception and
action are performed by organs of perception and action.

In the world we live as a result of perceiving the world and performing actions. If these both
are not there, then we will not be living and the world itself will not exist. Therefore the Lord
says that this world is world of action. It cannot exist without actions. If actions were to
stop, then the entire world will come to a standstill. Thus the enquiry of the world should
take us to enquiry into action for actions are the very basis of the entire world (the more
actions we perform, the more the world will survive or grow). We can easily understand the
relationship between the world and action in our own lives our life revolves around a
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micro world which consists of our people (people we like and care about). Sustenance of
this world happens as a result of our performing actions. We do our normal actions at home
as well as actions at work thereby earning money and providing a way for our world to live.
If we dont do any action and just sit idle then we will find that our world ceases to exist.
Worst case would be the crumbling of the world as people around us will run away from us.
Therefore we see that our world itself is controlled by our actions. The same has to be
extended to the entire world. The entire macro world is controlled by actions and therefore
if actions were to stop, the entire world would cease to exist.

Actions very important
As we have seen, actions are very important for without them the entire world of which we
are part of will cease to exist. If the world ceases to exist then we will even not have an
existence of our own.

Moreover even as in the world policeman are required in order to ensure that people obey
some rules of the world, similarly in this world the rule of action has to be obeyed. If it isnt
obeyed, then there will be total chaos in the world. Everybody will be sitting at home doing
nothing. So how will they eat? How will they spend time? Initially eating and spending time
can be done based on whatever has been accumulated since years but eventually food will
be exhausted; all ways of passing time will also be exhausted; thereby there will be nothing
to do at all.

The worst thing that can happen out of a human being happens through idle time. Hence
the age-old saying that an idle mind is devils workshop. Terrorism and many such bad
ideas and undertakings arise out of idle mind (people who have absolutely nothing to do
and therefore come up with brilliant ideas that are immoral and illegal). But then again how
can such people do any activity when they are abstaining from actions? So wanting to do
something or the other (brilliant ideas) but not able to do anything, they will go mad.
Therefore we will find the world getting filled with lot of mad people.

In short if actions arent performed then we will find the world in total chaos with people
just sitting idle getting into boredom or going mad. Therefore actions are very important for
the world and one should never abstain from doing actions.


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Law of action
As mentioned earlier a thorough enquiry into the world is required to get a complete picture
of the same (and attain wisdom). In a way we go beyond something through complete
knowledge of it we can go beyond the world only when we know completely about the
world. The world is based on action and therefore complete knowledge of the world is
gained through complete knowledge of action.

What is the law of action?
Law of action is this every action has an appropriate fruit that one will have to experience
in this birth or in future births. It is very simple to understand that an action performed
must, without any fail, provide in some results. But some actions provide their fruits
instantly, others have some delay whereas some others have huge delay (and the result
may only be experienced after many births). For example, if we slap a person the result will
be instantaneous; either the person will cry or get angry or slap us back; irrespective of
whatever be the result, it will be experienced soon itself. But lets say the action is begetting
a child. Though a mother gets pregnant initially it still takes nine months for the birth of the
child. In this case the result of the action of begetting a child takes some time. Another
example for delayed action is when we have a court case on our property it might take
many years for the case to reach a conclusion (like judicial enquiries with national scams
which are becoming very common in todays world).

Lets say that we cheat a person and the result isnt experienced in this birth. But according
to the rule of action we have to get the fruit of the action. Therefore it has to be concluded
that the fruit will be experienced in a future birth.

How can we say rebirth is there as many religions dont support it?
Vedanta or sanaatana dharma is not a religion, as many people wrongly see it. There is no
religion called Hindu it is something that was wrong termed. Sanaatana dharma means
dharma or rules that are sanatana or eternal. That which is eternal never dies and it ever
exists as the same. In sanaatana dharma, karma is an essential component. And as we
have seen karma leads to a fruit and the fruit has to be experienced by the person doing
the action, whether it is now or delayed.

Why should one experience the fruit of action? Why not consider it like action is performed
and fruit is not experienced?
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This can never happen. It is like saying that I am working in an office for 8 hours a day for a
month and I dont get paid at all (there is no money that I owe to the company that I have
to pay off by working). This is impossible and nobody works without getting paid. Similarly
without expecting anything in return, even fools (or mad people who dont have intellect)
also dont perform any action.

Children are those who dont have their intellect or intelligence developed fully but even we
cannot make them do things without something in return. For example try telling a child to
get something for us. The child though might do it will ask something in return. There
should be some benefit for the child. If this is the case with a child itself, then what to speak
about normal people of the world? Therefore we find often that couples get divorced
because they expect something or the other from their partner as marriage also is an
action. As long as their expectation or fruit from their action is received, they will stay
together as a couple. The moment their expectation isnt met, they will get divorced. This
rule can be found in all walks of life. Nobody is exempt from this rule (except realized
masters). Even a mother whose love we think to be pure expects something out of her child
and therefore when the child doesnt heed to the mother, the mother will get angry and
start crying etc.

Also if I am doing a particular action then I should reap the fruit of the action. If I am do
something and somebody else reaps, then there is something wrong in this rule. Since
results of actions have to be reaped, if it is not me then we will find that there is no rule or
consistency in the world. I do something and I reap some other benefit. This will apply to
everybody. Since there is no rule at all, therefore everybody will start either ignoring action
or performing whatever action they want. There will be total chaos in the world. This is
similar to telling that I sit inside my car but I will be driving the car in front of my car (not
my car) and similar with the other person too. How can this work? How will this work? Not
just that this cannot work but we see the opposite working many actions we perform we
reap the fruits ourselves. Thus experience and logic clearly prove that actions have to lead
to fruits.

Yes, this is fine but why rebirth is required?
Because the law of action will fail if we are limited to just one birth. For example, I am born
in a wealthy family with all amenities whereas my friend is born in a poor family who are
constantly struggling with one or the other thing. How did I get birth in a wealth family and
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my friend in a poor family? It cannot be my actions in this birth for I have just taken birth.
Therefore there has to be a previous birth, the actions of which are continued in this birth.
The alternative would be that I reap the benefit of what I havent performed if no rebirth
then I reap the amenities of a wealthy family in this birth without having performed any
action for the same. This is called akrita abhyaagama reaping fruit for actions that I
havent performed.

Many actions are performed by an individual in one birth. More than often we find that
many of these arent fructified in this birth this means that not all our actions lead to fruits
in this very birth itself. If there is no birth then all these actions will end without leading to
their fruits. Since this is not possible therefore there has to be rebirth unto which the
actions for which we havent reaped fruit has to be continued. For example, I work in a
company for few years. Since part of monthly income is added to Provident Fund therefore
my PF account accumulates for these few years. I decide to quit my job and take a job in
another company. If my PF were to just end, then it means that whatever income I have
earned will just end (without me benefitting from them). Since this is not possible therefore
either my PF gets transferred to the new company or it is paid off by my previous company.
When my current birth is about to end, there is no way of experiencing the fruits of all
actions I have performed then and there (it requires more time and another healthy body
for exhausting the fruits). Therefore it is continued in the next birth (even as PF is carried
over to the new company).

Thus if rebirth isnt there, all the actions that we have performed will be destroyed and
without leading to its fruits. This is called krita haani destruction of actions performed
(without leading to their fruits).

If rebirth isnt there, then we will be lead to krita haani and akrita abhyaagama this would
break the law of action and the entire world is based on action. Without any law set, there
will be only total chaos everywhere. Since we dont see chaos and the law of action has to
be followed therefore we can conclude that rebirth is there.

What is really rebirth?
Rebirth is an individual shedding off one body and taking up another body. This is similar to
a person shedding off an old cloth and taking a new cloth. This is required for all actions and
enjoyments happen through the instrument of body. Without the body we cannot perform
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actions and reap the fruits of actions (though some we can do through the mind those are
imaginations and not gross per se a person cannot be in imagination for a long period of
time). Just having a body isnt enough to perform actions. A healthy body is required in
order to perform actions and reap the fruits of actions. But as one grows old, the body
decays and therefore isnt capable of either performing actions or enjoying the fruits of
actions. Therefore older people find it tough to walk around, travel, enjoy food etc. One or
the other problems start affecting their body. In order to again get into actions and
enjoyments this body has to be renounced and a new one has to be taken up. This is what
is called rebirth or punarjanma.

Ok, today many people are unhealthy at a young age so why not change the body then
itself?
Though healthy body is a criteria for this birth to continue, it isnt the only criteria. If we
have done bad deeds in the past then we may have to reap the fruits of the same in this
birth. Therefore we might have an unhealthy body now. But an unhealthy body doesnt
mean that we are not performing actions or not enjoying. A person with lung problem might
still keep smoking just because he cannot smoke well doesnt mean that he can take new
body. If that was the case, then smokers and drinkers will take a new body for just few
days or months or years, for every now and then their new body will become old for these
pleasures.

Moreover a new body is gained as per the balance of our fruits (of past actions). Based on
this we will have to live a particular amount of time in this particular body. Until the time
comes to renounce this body we have to live in this body. It is not very easy to analyze all
the rules of actions and rebirth therefore we will not confuse ourselves. Rebirth is required
in order to get a healthy body capable of performing actions and enjoying fruits of actions. A
particular birth has an expiry date (age or longevity) until which the current body has to be
maintained irrespective of whatever isnt condition.

Since the law of action means that we will go from one birth to another to another without
any end, is there any way to overcome birth?
The question that we will have to ask initially (before asking this question) is as to why to
overcome the chain of birth and death?

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Many people think that this cycle or chain of birth and death is fine as long as they keep
enjoying pleasures of the world. These are people who look at life with eye of ignorance and
total foolishness; for they think that fate controls life; when something good happens they
will happy and bragging about themselves; even when something bad happens to them
they just put it on fate and continue with their bragging as eventually good also will happen
to them again. These are definitely fools because we carve our own fate. Bragging at the
time of happiness (that as a result of me, I am happy or successful) and attributing failure
to an unknown fate is foolishness.

Some smart people term fate as Ishwara and therefore when something bad happens, they
blame Ishwara saying why did Ishwara give me this problem. There are many others who
foolishly ask as to why Ishwara even created this suffering or sorrowful world.

All these are fools because the world and actions are based on our mind not Ishwaras.
Ishwaras creation is filled in and out with Ishwara even as our dream world is filled in and
out by us. Therefore Ishwaras creation is blissful alone. But when it passes through our
mind (filled with likes and dislikes) then it becomes tainted and sorrowful. Blaming Ishwara
for sorrows created by us is like blaming ourselves for the sorrows we face in dream. The
activities in dream cause sorrow and therefore we are not to be blamed. Moreover is dream
real? Dream is just an illusion in the dreamer and therefore blaming the dreamer for illusory
sorrow faced in dream is foolishness. Similarly it is our actions in this world that causes
sorrow and since the entire world is just an illusion in Ishwara, therefore blaming Ishwara
for illusory sorrows is foolishness.

Why arent we able to overcome sorrows in this world?
Because we cling on to actions continuously. Actions are the focus in the world and the
more and more we focus on actions, the more and more our rebirth will continue. As we
have seen, actions are inevitable in this world and actions lead to rebirth therefore as long
as we dont go beyond this world, we will experience rebirth. And rebirth will only lead to
sorrow.

Existence in this world itself leads to sorrow continuously. Though it can be argued that we
do experience happiness in the world (or from the world) it is so short lived that it is seed of
sorrow alone. There is no true happiness at all in the world. We struggle in order to get
happiness from the world this struggle is suffering or sorrow alone. When we possess
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objects (or enjoy objects) we are worried about when they will be lost (as we know they will
eventually be lost). Therefore while experiencing pleasures also we are sad. And when
eventually the pleasures end then we are sad thinking about when we possessed the
objects. Therefore sorrow is there before, during and after possession of objects or
enjoyment of pleasures of the world. Thus it s very clear that the world is sorrowful alone at
all times.

The Lord beautifully says that the world is constantly changing and therefore nothing ever
remains the same. In such a world, there can be only experience of sorrow (as eternal
happiness or bliss can only be gained from that which is eternal). Therefore the Lord advises
us to get rid of attachment to this world (knowledge that the world is temporary and
sorrowful) and to seek him (knowledge of the scriptures the non-dual reality of Brahman
or Lord is the focus of the knowledge of the scriptures).

Actions three types
Before overcoming actions we need to know the different types of actions. With respect to
when the fruits of actions kick into place, actions are categorized into three. The three are
sanchita, prarabdha and aagami.

Sanchita karma is actions that have been accumulated since the innumerous births that we
have experienced in the past. As explained earlier, no action can go waste (or without
giving the necessary fruits). Therefore all the actions that we have performed in the past is
stored as sanchita karma. This is similar to the bank balance of a person as a result of
accumulating salary over a period of time.

But a person has to use the bank balance in part in order to survive as of today (daily
expenditures). Thus a part is taken out of the bank balance and enjoyed. Similarly part of
sanchita karma is removed and experienced by a person in the current birth. This is called
as prarabdha. The current birth therefore is said to be as a result of prarabdha karma that
karma which has begun giving its fruits in the form of all sorts of experiences in the current
birth.

But we keep performing actions now too. Taking the example of the bank balance, we are
still earning money every month and therefore our bank balance gets modified even today.
Similarly we perform actions as of now and these go into aagami karma or that action which
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will give fruits in the future (not now). Therefore it is often said that we have to be very
careful as to what actions we perform now. Each and every action gets recorded and the
fruits will have to be experienced in the future. If we keep performing bad actions then we
will reap bad fruits (or sufferings) in the future. He is a fool who just keeps enjoying things
today for he forgets that there will be a future. It cannot be argued that the Lord says a
yogi always remains in the present such a yogi has gone beyond action and therefore can
remain truly in the present. Though we can claim to be in the present and enjoying
everything, if we havent gone beyond actions then we will reap the fruits of current actions
as well in the future. Therefore care should be taken as to what actions we perform in the
world today.

Four actions based on our natural tendencies
Regarding what actions to perform and what not to perform, actions are split broadly into
two or into four. It is a wrong notion that one becomes a brahmana, kshatriya etc. as a
result of ones birth. These categorizations are based on ones tendencies of the mind which
directly influence the actions being performed. For example, a brahmana is one who
preaches the scriptures. If the tendencies of the mind are to preach then the person will
become a preacher irrespective of whether he is termed or called a brahmana or not.
Therefore the Lord says that these categorizations or varnas are based on guna or mental
tendency and karma or actions.

Each and every person based on his role in the world (duty we can say) is supposed to
perform certain sets of actions. These are called as nitya-naimittika karma. Nitya karma
includes those activities that a person should keep performing on a daily basis. This might
include sandhyaa vandanam, taking bath, serving the poor, prayers to Ishwara etc. Then
there are ordained actions that are not performed daily but on an incidental basis. These are
called as naimittika karma. For example, when a person becomes a father there are actions
to be performed. Such actions arent performed every day for a baby isnt born every day.
But these have to be performed when situations arise.

Both nitya and naimittika karmas are also called as vidhi or injunctions (activities that one is
supposed to do without fail). Non-performance of vidhi will lead to sin, though performance
will not lead to extra punya or extra merits.

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Wherever there is enforcement of certain types of actions, there will also be enforcement of
actions that shouldnt be performed. These are called prathishiddha karmas. These include
drinking, smoking, adultery, cheating etc. Such activities should be avoided for performing
them will lead to sins (adding up of sins in our lives).

Sanaatana dharma is a perfect system in that where there is scope for accruing sins as a
result of performing prohibited or nishiddha or prathishiddha karmas, there is also a way of
nullifying or rectifying them. Such actions which are targeted at removing the sins accrued
by nishiddha karmas are called praayaschitta karmas. These are only performed when some
nishiddha karmas have been performed (either knowingly or unknowingly).

Any person who wishes to not experience sorrow should constantly perform nitya naimittika
karma and abstain from nishiddha karma. Such a person alone will eventually be able to go
beyond all actions itself.

Overcoming actions not by actions
Actions as we have seen will lead to one or the other result which will in turn lead to more
actions. Actions therefore constantly take us into the cycle of birth and death or samsaara
which never ever ends. But why do we have to get rid of actions or samsaara itself? As we
have seen previously, actions and samsaara will only lead to sorrow in the long run. Though
initially by getting the fruits that we desire from actions we might be happy, this happiness
is short-lived as it will definitely vanish after a period of time. This is because the entire
world is temporary and constantly changing. Such a changing world can only lead to sorrow
in the long run. Therefore a wise person will strive to go beyond the cycle of birth and death
rather than trying to always experience happiness within this cycle. Even as only fools will
strive to survive in an ocean on a boat, similarly only fools will strive to survive in this ocean
of samsaara through punya karma and happiness through these punya karmas.

A wise person will strive to go beyond actions and thereby put an end to all sorrows. As it is
well known, actions can be ended only through knowledge and not through any other
means.

Why is this so? Why cant actions be ended with actions?
Acharyas beautifully show us as to why actions cannot put an end to actions. Actions start
with creation itself (as when the world is there, there are actions always present). Before
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creation, the non-dual reality of Brahman alone existed one without a second. It is
realization or knowing of this Brahman that we will be able to go beyond actions and put an
end to all sorrows.

But can Brahman be attained through actions? We can analyze this through the four types
of actions based on the fruits they give. These four are utpadyam, aapyam, samskaaryam
and vikaaryam (these four types of actions lead to the fruits that are utpatti, aapti,
samskriti and vikriti). If Brahman is one of these four fruits then we can say that Brahman
or the state beyond actions is attained through actions.

Utpadyam this is the type of action where something new is generated or created.
Brahman cannot be something newly created or generated for it always existed (even
before creation) and if it is newly created then it will be non-eternal (that which is newly
created will die therefore making it non-eternal). So utpadyam cannot lead to Brahman.

Aapyam this is the type of action where something is attained. Nothing new is created or
generated but that which isnt now attained is newly attained. Though the scriptures talk
about attaining of moksha or Brahman, it is just from our current perspective (and not
really attaining in the natural sense of the word). Brahman cannot be newly attained for
then it would be lost as well. That which we possess now definitely will be dispossessed
later). Therefore Brahman cannot be attained through aapyam.

Samskaaryam this is the type of action in which some purification happens. Purification
presumes that there is some impurity. That which is impure can be purified and that which
is pure can be impurified again. Purity and impurity is as a result of disassociation and
association with that which isnt naturally part of the entity for example, we say that a
cloth is impure when something that isnt part of the cloth gets attached to it. That which
has parts alone can associate itself with others (contact with one or the other entity requires
parts). That which has parts is subject to birth and death like the body or a tree (both of
which have parts and therefore is subject to birth and death). Brahman is eternal and
therefore cannot have parts. Therefore Brahman cannot be the result of purification or
samskaaryam.

Vikaaryam this is the type of action where modification happens. Nothing new is attained
or created but some modification of an entity happens thereby leading to a slightly different
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entity. As we know that which undergoes modification or change is subject to birth and
death (like the body which can be modified and is subject to birth and death). That which is
subject to birth and death is non-eternal. Brahman is eternal and therefore isnt the result
of vikaaryam.

As we have seen above, Brahman or the state beyond actions cannot be caused as a result
of any of the fruits of actions (the four types are the only types of fruits that we can find in
the entire world all fruits can be categorized into these four types). Therefore actions will
not lead to Brahman or the state of eternal bliss (state beyond sorrow).

Then what is the purpose of actions? Can actions achieve anything at all other than leading
to sorrows constantly?
Actions can lead to purification of mind and in order to understand this we need to know
another categorization of action.

Actions two types based on the attitude behind actions
Generally we perform actions in the world desiring one or the other fruit. But sometimes we
do find ourselves performing an action without desiring the fruits thereof. For example a
mother who has true love for her child takes care of the child without any expectations at
all. A lover takes care of his love and performs anything and everything for the love without
seeking anything in return. Thus we do find actions where nothing is desired at all.

Therefore actions can be divided into two types kaamya karma or those actions which are
performed desiring some or the other fruit in return; nishkaama karma or those actions
which are performed without desiring anything in return.

Naturally we all perform actions while desiring one or the other fruit therefore it is very
tough indeed to perform actions that are desire-less. Desire fulfilled actions taint the mind
as the mind expects something and gets affected (positively or negatively) by the fruits of
the actions. Therefore the more a person does such actions, the more the mind will indulge
in more actions. Such actions therefore bind us at all times to the world (and actions itself).

But when we perform actions without any desires, we arent tainted by the action or the
fruit of the action. Therefore our mind gets purified of its likes and dislikes. Currently the
mind gets into so many likes and dislikes based on actions (as every minute we are
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performing actions of one kind or the other). Such likes and dislikes get strengthened by
more and more contemplation (or worshipping them). Thereby vasanas or latent tendencies
are generated that go beyond many births. Todays vasanas that we all possess are as a
result of actions performed in the past these vasanas are so strong that even if we want
to get rid of them it is impossible to get rid of them. Therefore without adding more vasanas
we should strive to perform nishkaama karma at all times.

How can we perform nishkaama karma? Though it appears very simple to perform them, it
is very tough in real practice.

When actions are performed as a pooja or as an offering unto Ishwara then it becomes
nishkaama. There is no attachment to the action or the way the action is performed. There
is no expectation of the fruits thereof as well for poojas result is Ishwaras blessings.
Thereby through the attitude of offering everything unto Ishwara we will be able to perform
nishkaama karma continuously (at all times). Though initially we may be just mechanically
trying to do actions as an offering unto Ishwara, eventually through practice and devotion to
Ishwara our actions will become nishkaama.

How do we know our actions are nishkaama?
IF there is any expectation from the action or we get affected in one or the other way with
the result of action, then our action isnt nishkaama. Nishkaama karma purifies the mind
and since it is considered as pooja unto Ishwara, therefore we will be rejoicing in bliss.
Ishwara blessing is filling us with bliss. Since pooja leads to Ishwaras prasaada of bliss
therefore we will be rejoicing in bliss while performing the action and after performing the
action as well.

Majority of people always mechanically try to perform actions as pooja but they have to
convert it into real pooja. This is only possible when we develop love and devotion for
Ishwara. The knowledge that Ishwara is all-pervasive and the very substratum of the entire
world will make us realize that Ishwara can fill our lives with bliss (get rid of all sorrows
from our life). This knowledge if strengthened will make us easily perform actions as pooja.
Irrespective of what the action is and what is the result of the action we will be able to
rejoice in bliss the more and more we perform it as pooja.

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This bliss is the state of mind which is unaffected and peaceful at all times. Most of the
times when we perform actions our mind is in tension, worrying about what will happen as a
result of the action. But when we perform actions as pooja then we will have no worry and
everything that comes out of the action will be blissful (Ishwaras blessings).

More and more a person performs nishkaama karma, the more purer the mind will become.
Then through activities like japa, dhyaana etc. focus on Ishwara will be developed (rather
than focusing on the external world). A mind that is pure and focused alone will be able to
gain knowledge and put an end to the sorrows caused by actions (the cycle of birth and
death).

Actions ended only by knowledge
Constantly we seek removal of sorrow and ever rejoicing in bliss but we rarely realize that it
is our very nature. It is this blissful nature of ours that we experience in the deep sleep
state. We experience three states in a day. First is the waking state where we experience
the entire gross world. Second is the dream state where we are sleeping but experiencing
subtle world. Both the waking state and dream state leads us to thinking that we are limited
and therefore we experience only sorrow. But the third state of deep sleep where neither
the gross nor the subtle world is experienced is blissful in nature. Each and every person
craves to be in this state as it gives eternal bliss. During the entire time of this state, we
rejoice in bliss. All sorrows end as we attain our real nature of Brahman or Ishwara (devoid
of all distinctions of the world or duality). In the waking and dream state we are identified
with the body, the mind etc. and therefore experience sorrow. But in the deep sleep state
everything is resting and therefore we abide as our very nature state of Brahman (pure
Consciousness). But after waking up, we again start identifying ourselves with the external
world and thereby again starts sorrow.

The deep sleep state clearly shows that our very nature is that of bliss. If our very nature is
that of bliss then why dont we experience it now? Because we are ignorant of our very
nature and as a result of this ignorance, we get identified with everything else in the world
(like the body, the mind etc.). This ignorance is further strengthened through actions.
Ignorance makes us think that we are not perfect and blissful therefore we desire to be
perfect and blissful. This desire leads us to perform actions in the world that we think might
lead us to the blissful state. But since ignorance leads to desire which in turn leads to
action, therefore action cannot put an end to ignorance (and make us realize our nature of
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bliss). The only way to put an end to ignorance is through knowledge. Even as darkness can
be removed only through light, similarly ignorance can be removed only through knowledge.

People wrongly think that eternal bliss can be attained through different means or ways in
the world. The one and only way to attain eternal bliss is through gaining knowledge (as
knowledge alone puts an end to ignorance). This knowledge isnt just knowledge but
knowledge of the scriptures knowledge of Vedanta which talks about the non-dual reality
of Brahman as the very substratum of the entire world and as Consciousness that pulsates
inside at all times as I-exist, I-exist.

After realization of ones very nature of blissful Brahman, actions dont end. Actions still will
continue in the external world. But even as a actor portrays his role to perfection in the
movie while ever remaining unaffected, similarly we will be able to remain unaffected and
blissful while performing activities of the world. Though everything externally remains the
same as before, internally we will be ever rejoicing in bliss. Since actions cannot be negated
therefore through nishkaama karma we should gain purity of mind and thereby through
knowledge we should realize our very nature of blissful Brahman here and now itself.

May we all strive to perform nishkaama karma so that our mind gets purified and thereby
through attaining knowledge, may we be able to through realization of our very nature of
blissful Brahman get rid of all sorrows and ever rejoice in bliss here and now itself.

Anumaanas used
l T- TP -9T-, TPl~4t4l6 , HPl-+46 {
loka karmarpaka, karmrayatvt, agnndhanavat|1|

1. This world is of the nature of karma, as it depends on karma, like fire and fuel. Even as fire
depends on fuel for burning, similarly this world depends on actions for its existence (and
therefore without actions, the world will just end).

TP H|+4l4 -, =-P+- Hl~4t4l6 , HPl-+46 -
karma anivrya, janmana rayatvt, agnndhanavat|2|

2. Actions are inevitable, for they are the basis of birth, like fire and fuel. Even as fire depends
on fuel for its existence similarly birth or life itself depends on actions and therefore ctions are
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inevitable (this means that one has to be keep performing actions at all times and actions cannot
be avoided by any person at all).

TP P(( 4, =l|46F4l|Ul+-9t4l6 , 9lT46 (
karma mahadeva, jvitasydhihnarpatvt, pravat|3|

3. Karma is big or great alone, for it is the very basis of life itself, like prana. Even as prana or
vital force is essential for living and therefore is big, similarly actions are big alone for they are
required for sustenance of life (or for living itself). One cannot live without actions and
therefore they are big or great alone.

TP |+4Pl- B|-6, l TF4l~4t4l6 , T|+4P46 v
karmaniyam santi, lokasyrayatvt, rakakaniyamavat|4|

4. There are rules of actions, because they are the basis of the world, like laws of police or
protection. We have police or protection rules in the world for without them the world cannot
even exist. Similarly there are rules for actions as well and the world itself cannot exist without
these rules (without these rules, actions dont exist and therefore the world also will not exist).
Without rules of actions, though the world might exist for a short period of time it will
eventually cease to exist for there will be total chaos and destruction of the world also will
ensue.

4l 4- Tl |6 6F4 6F4 Tl+ |6- F4l6 -
yo ya karoti tasya tasya phalnubhti syt|5|

5. He who performs actions, for him there will be experience of the fruits thereof. One who
doesnt perform activities will not experience any fruit. And the rule of action is that whoever
performs whatever actions, he will reap the appropriate fruits for those actions (who doesnt
perform any action will not reap any fruit at all).

TP T 7|6T 6 , TP |+4Pl~4t4l6 , T|+4P46 \
karmaa ucitaphala labhate, karmaniyamrayatvt, rakakaniyamavat|6|

6. Appropriate fruit of action is attained, due to it depending upon the rule of action, like rules
of police or protection. Even as the rule of police says that if we do something wrong, we will
reap the appropriate punishment similarly a person who performs a particular action will
experience the appropriate fruit for the action (actions lead to appropriate fruit irrespective of
who is performing the action).
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TP t4lPl474T , -GP4t4l6 , |4946
karmatygamvayaka, dukhamayatvt, viavat|7|

7. Renunciation of action is required for it leads to sorrow like poison. Even as poison
eventually leads only to sorrow similarly actions also eventually lead to sorrow alone (though
initially they lead to happiness, the happiness is so short-lived that it is seed of sorrow alone).
Therefore actions have to be renounced even as we renounce poison which leads to sorrow.

|+!TlPTP 94 T6 -4-, P+- H |&(l4Tt4l6 , Hl 946 <
nikmakarma eva kartavya, mana uddhidyakatvt, auadhavat|8|

8. It is duty to perform nishkaama karma (actions without any expectation or desires), because it
leads to purity of mind like medicine. Even as medicine purifies our body of impurities and
makes the body strong or healthy, similarly nishkaama karma leads to purification of the mind
and therefore a healthy and strong mind is achieved.

TP Tl + P |-, Hl+=-4t4l6 , 6 =|F6|P46
karma na mukti, ajnajanyatvt, tejastimiravat|9|

9. There is no liberation from actions because actions are caused by ignorance like darkness and
light. Darkness is the absence of light and therefore cannot lead to light; similarly actions are
caused out of ignorance and since ignorance is opposed to knowledge that leads to moksha,
actions cannot lead to moksha.

l+l( 4 P |-, Hl+|+4 t4l6 , 6 =|F6|P46 {
jndeva mukti, ajnanivttatvt, tejastimiravat|10|

10. Knowledge alone leads to moksha or liberation, for it alone destroys ignorance, like
darkness and light. Even as darkness is destroyed by light alone, similarly ignorance is
destroyed by knowledge alone. Since ignorance is that which makes us forget our very nature
of ever-realized, ever-liberated Self therefore knowledge (which destroys ignorance) alone leads
to liberation (there is absolutely no other way to liberation than knowledge).





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Summarizing Slokas
l TF4llTP -4l |+!TlPl4B |F6 -
6 P+-H |&- 66 9Tl6l B GP +{+
lokasydhrakarmabhyo nikmabhvasasthite|
labhate ca manauddhi tata ekgrat sukham||1||

1. Through actions which are the basis of the entire world and through attitude of selflessness in
actions, one attains purity of mind and therefore concentration of mind is very easily achieved..

P |+ TP Tl F4l6 |( |4l |t4l(l+6-
l+l( 4 |( P |- F4lP- 9TlH46 FT P +-+
muktirna karma syt hi virodhitvdajnata|
jndeva hi mukti syttama prakavat sphuam||2||

2. Definitely liberation isnt possible through actions due to being contrary in nature and born
out of ignorance (ignorance is bondage and against liberation). Liberation is definitely possible
through knowledge alone; like darkness and light, this is very clear indeed. Even as darkness
vanishes only through light, similarly ignorance vanishes only through knowledge liberation
or removal of ignorance therefore is possible only through knowledge (and knowledge alone).






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Upanishad Vicharah

Recap
Previously we saw that the entire world that we currently perceive is just names and forms
in Brahman. Even as various gold ornaments are mere names and forms in gold, similarly
this entire world is just names and forms in Brahman. Names and forms dont create any
reality at all but they just make it appear as if they are real and differences are created in
the essential entity. Ultimately all gold ornaments are gold alone the differentiations of
names and forms arent real and therefore whatever exists is gold alone at all times.
Vedanta gives the analogy of objects made of mud, iron pieces etc. in order to illustrate
this. All objects made of mud like pot, wall etc. are mere names and forms in mud. Pot has
the name of pot and a particular form. Before creation of the pot, whatever existed was
mud alone and after destruction of the pot, mud alone will remain behind. In between
though it appears as if pot is different from mud, this isnt the case. When the pot appears
to exist, what really exists is mud and mud alone. This knowledge that all objects made of
mud are mud alone is to be constantly remembered in the mind. If we remember then we
will not be affected by all the changes that happen with a pot (or other objects of mud).
Even as at all times, the objects of mud are mud alone similarly at all times the entire world
that we currently perceive is just the non-dual reality of Brahman alone.

The moment we forget this truth that everything is Brahman alone we get into differences.
Differences or duality makes us like and dislike objects. These likes and dislikes take us
from happiness to sorrow at all times. Since the happiness that we get form the temporary
world is temporary alone, therefore it also leads eventually to sorrow alone. Thus
considering the dual world to be real we always experience sorrow alone. This sorrow has to
be ended through constantly remembering that whatever exists is the non-dual reality of
Brahman alone. Even as when we remember that all objects made up of mud are mud alone
we dont get affected by the changes happening in the objects, similarly when we remember
that everything is Brahman alone we will not get affected by changes happening in the
world. Currently we are affected in one or the other way with respect to the changes
happening in the world. When something happens to our limited existence then we get
affected by it (our body or our people get affected, then we get affected). Constantly
thereby getting affected we experience only sorrow. But through remembering always that
the entire world is Brahman alone we will no longer be affected by them. Though we will be
living in the world like any other worldly person still we will not be affected by the activities
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in the mind (though externally we may cry when at a funeral, internally we will be ever
rejoicing in bliss in the knowledge that whatever exists is one Brahman alone).

Intellectual conviction
Though we have seen previously it is important to understand the difference between mere
thinking in the mind and intellectual conviction. The mind always thinks about entities but
these thoughts need not be strong. They will come and go. Intellect on the other hand
asserts things. This assertion in turn gives strength to the thoughts in our mind. A person
might think about money but then the thoughts will vanish after a period of time. But when
a person is convinced in the intellect that money is essential in order to survive in the world
then he will be able to constantly think about money and the ways to accumulate money
though he might be performing other activities in the world still in the background he will be
constantly thinking about money.

Businessmen thus will always be thinking about business. Therefore when they go for a
family party they will still be searching for business. If they find that some good idea or
opportunity presents itself for making business then they will immediately jump unto it
(irrespective of whether the party is a marriage or a social one). Therefore we can find
people even coming to spiritual programs (or ashrams) and talking about business (because
they find that some business can be achieved from that place). The intellectual conviction
about business keeps their mind alert to anything that has business written over it (even if
vaguely). Similarly a person should gain intellectual conviction about the external world.
The world as we see is just an illusion of names and forms in Brahman. Through proper
logic and thorough reflection one should gain the conviction that the world is Brahman alone
(even as various names and forms of gold are gold alone). With such a conviction
irrespective of where one is or what one is thinking, the thought that everything is Brahman
will always be in the background.

This constant thought of Brahman as pervading the entire world in the background of our
mind is called as contemplation and it provides us with moksha or eternal bliss in due
course of time. But mere thinking isnt enough there should be intellectual conviction
behind the thought (the intellect will always be convinced that whatever exists here is
Brahman and Brahman alone nothing but Brahman alone exists here). Such conviction is
very tough to gain but can be gained through continuous practice (and reflection in the
mind whenever possible).
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|7F6 ||4l 9ll 6l|x4Tl -4l4(l|Tl
( + =l46 -G B GPlt4|-6T 6l++
distu dvividh prokt tttvik vyvahrik|
bhedena jyate dukha sukhamtyantika tath||9||
9. Vision is of two types ultimate and empirical. Due to the difference in both is born
sorrow and eternal bliss (ultimate leads to eternal bliss and empirical leads to sorrow).

|7l+4F4 =l46 -GF4 TlTP
H 6 4F6 +l (l 6l TF4 Bt46l+{+
dirajnayuktasya jyate dukhasya kraam|
advaita vastuno bhedo dvaitalokasya satyat||10||
10. Vision of an ignorant person (empirical perspective) leads to the cause of sorrow;
this is difference in non-dual reality and considering the dual world to be real.

l+7l 6 -GF4 +lHl 4 6 B(l B GP
6 66- Hl|-6P 6l4+l |6 -+{{+
jnady tu dukhasya no bhavet sad sukham|
labhate ca tata ntimadvaitabhvan cite||11||
11. From perspective of knowledge there is destruction of sorrow always; and there is
peace and vision of non-duality in the mind.

Two perspectives or visions
With any illusion, we can have two perspectives; here perspectives mean way of looking at
things. These perspectives dont change the external world but they change our perspective
or way of looking at the world. And since everything depends on the way we look at the
world, therefore understanding of these perspectives and following the right one is very
important.

First is the perspective of duality here duality is perceived and considered as real. As we
have seen before, this is a wrong perspective and therefore called perspective of ignorance.
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Ignorance of the ultimate truth that duality isnt real is there and therefore duality is
considered as real.

Second is the perspective of non-duality this is perspective of knowledge wherein duality
is known as just an illusion in non-duality. Since duality is known to be an illusion therefore
any changes that happen with respect to duality will not affect us at all. Therefore amidst all
changes of the world, we will be able to rejoice in bliss (rejoicing in bliss is the state beyond
both happiness and sorrow the state where a person is unaffected at all times).

Taking the example of the illusion of seeing gold ornaments as different from one another,
the perspective of ignorance is wherein the gold ornaments are not known to be gold. As a
result of this perspective a person will get affected when one gold ornament dies off (or has
to be modified into something newer). The perspective of knowledge in this case is
remembering that all gold ornaments are gold alone the differences that appear in them
are jus names and forms in gold.

With respect to the world, not knowing that the entire world is just names and forms in
Brahman is perspective of ignorance which makes one to think that the names-forms of the
world are real. Perspective of knowledge is knowing the entire world to be Brahman alone
(even as various ornaments of gold are gold alone).

Perspective of ignorance will eventually lead to sorrow whereas perspective of knowledge
will make us ever rejoice in bliss (remain unaffected at all times).

Can a person choose the perspective he wants to follow?
Yes, definitely. The choice of which perspective to have is always there with an individual.
Therefore the scriptures say that the two paths of preyas and sreyas are there for each and
every individual. Preyas is that which appeals to the mind at all times this is where one
goes behind the likes-dislikes created out of the world (just going behind the sensual
pleasures of the world). Sreyas is where one seeks ultimate good or eternal bliss as
moksha. At any point of time we have the choice as to whether to choose preyas or sreyas.
Choosing either one doesnt make any difference in the external world for the world of
duality is an illusion and remains exactly the same as ever. The sun, the moon, the stars,
our friends, our relatives and our jobs etc remain exactly the same. The only thing changing
is the perspective of our mind.
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Since only the perspective of the mind changes, therefore nothing absolutely needs to
change from the external world perspective. And rightly nothing can change in the world as
well for the world isnt real. That which is an illusion cannot be changed. We see snake in
rope. Can we change the snake to raise its hood whenever we want? Can we change the
snake from a normal snake to King Cobra? Such changes cannot happen with the snake
seen in the rope for the snake doesnt exist. It is just wrongly perceived in the snake. What
can change is our mental thought or perception of the rope as rope (instead of seeing it as
snake). This change in mental perception will get rid of all problems that are created as a
result of the illusory perception of the snake. But nothing changes from the ropes
perspective (as it always remains as the rope alone). Similarly once a person gains the
perspective of knowledge, nothing changes from the external world perspective what
changes is the mental perspective. As a result, sorrows caused due to the world (being
considered as real) will vanish and therefore one will ever rejoice in bliss.

Examples of both visions
Lets take the example of gold ornaments and see the two visions maintained by two
different sets of people. Reiterating, all gold ornaments are mere names and forms in gold
though ignorance makes a person see all ornaments as different from one another. A
normal person who goes to the goldsmith in order to buy a new gold ornament or change
his current gold ornament has the perspective of ignorance; for he is unaware of the truth
that all gold ornaments are mere names and forms in gold (what exists is gold alone). As a
result of this perspective of ignorance he gets affected when one gold ornament changes (or
dies) and another is created. When he goes to the goldsmith to buy some new ornament he
gets into likes and dislikes he likes one type of ornament whereas dislikes another type.
This vision of difference is as a result of not knowing that all are gold alone and considering
the differences in names and forms to be real. At all times he gets into sorrow as a result of
this perspective of ignorance.

But the goldsmith maintains perspective of knowledge. He knows at all times that all gold
ornaments are gold alone and that differences are only names and forms in gold. One
ornament may be created and another may be destroyed but absolutely nothing happens to
gold. Gold ever remains the same. Thus even when people come to him and get affected by
the changes in various gold ornaments, he remains unaffected. He fulfills all their desires,
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like getting a gold ornament or changing an existing gold ornament etc. He himself rejoices
in bliss while fulfilling the desires of people and thereby giving them temporary happiness.

Is the goldsmith a special person compared to his customers?
Definitely no. Both are human beings in the world and both deal with gold in one or the
other way. The only difference is in the perspective that each has in their mind. Customers
have perspective of ignorance and as a result they consider the names-forms to be real.
Thus they get affected at all times. But the goldsmith has the perspective of knowledge.
Remembering that all names and forms of gold is gold alone, he remains unaffected
irrespective of whatever happens with various gold ornaments.

There is always choice for an individual to either be the customer or the goldsmith. If we
are the customer then we will get affected constantly due to the changes in names and
forms of gold. But if we are the goldsmith then we will be able to remain unaffected at all
times while performing our duties with respect to the gold ornaments (the goldsmith does
his duty of making gold ornaments to perfection while always remaining unaffected in the
mind). The choice is always there for us and this choice doesnt change the external world
but it only changes the state of our mind. Such a change in the state of mind will lead us to
the state of eternal bliss here and now itself rather than making us experience sorrow
constantly.

Vedanta terms the vision of the goldsmith as kanakaaika mahabuddhi the big intellect that
sees everything (all gold ornaments) as gold alone. This vision makes the goldsmith
maintain equanimity of the mind and therefore ever rejoicing in bliss (amidst all the
changes that happen with gold ornaments).

The world two visions
Even as with respect to gold ornaments there are the two perspectives or visions of
ignorance and knowledge, similarly these two perspectives are there with respect to the
world as well. Majority of people think of the world as different entities that are real. But in
essence, the world is just names and forms in Brahman for it has come from Brahman and
it exists in Brahman at all times. Without Brahman of the nature of Consciousness, the
entire world will just cease to exist. Therefore it is very clear that the entire world is just an
illusion of names and forms in Brahman even as various gold ornaments are mere names
and forms in gold. Though it is very easy to understand that the world is just an illusion in
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Brahman, it is very tough indeed to apprehend in the intellect, gain intellectual conviction
and remember at all times. Therefore majority of people fail to apprehend this simple truth.
They think the world to be real and different from Brahman or Ishwara. This is vision of
ignorance for they are forgetting the essential nature of the world to be Brahman. This
vision of ignorance leads them to constant sorrow for the entire world (as names and forms)
constantly changes. Such changes will lead to sorrow when our mind is tainted with likes
and dislikes towards the world (that world which undergoes changes).

But at any point of time we can change our perspective or vision to that of knowledge. This
is through knowing the world to be just names and forms in Brahman (or the world to be
essentially Brahman at all times). Though it might appear to be very tough to understand,
apprehend and implement this simple truth that everything is Brahman, it is very easy if we
desire to get rid of sorrows that we currently experience from the world. A wise person
therefore will always strive to get rid of sorrow through vision of knowledge. This vision of
knowledge is seeing everything as Brahman. Even as the goldsmith sees all gold ornaments
as gold, similarly a jnaani sees the entire world to be Brahman.

Vision of everything as Brahman is called brahmaika mahabuddhi or the great intellect that
sees everything as Brahman. This is termed by the Lord in Gita as samatvam or yoga
vision of equanimity or vision of oneness (wherein everything is seen as one entity rather
than different entities). This vision of knowledge will immediately get rid of all sorrows for
sorrows are caused by the world being considered as real. Since the entire world is just
names and forms in Brahman, therefore their reality status is renounced. This will directly
make us not get affected whenever something or the other changes in the world.

Amidst all the changes of the world, this vision of knowledge will make us rejoice in bliss
internally. This doesnt mean that external activities will be renounced and we will be
abstaining from our normal duties of the world. Duties will be performed in a much better
way when we are able to remember the entire world to be an illusion. The moment we
consider the world to be real we will be worried about what will be the outcome of actions
and this will therefore taint our vision. A tainted vision will lead to tainted or improper action
alone. But when we see the entire world to be an illusion in Brahman, we will be able to
perform activities in the best possible way deciding without any likes and dislikes as to
what needs to be done and when. Even as a judge is able to decide on any issue at stake
because he isnt part of what he is judging, similarly when we remember that the world is
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an illusion in Brahman (that Brahman which is our very nature of Consciousness) then we
will be able to make decisions appropriately like the judge.

Though we have many people of the world performing big actions that revolutionize the
entire world still true revolution that leads to eternal bliss is only possible from the actions
of realized masters. Though Bill Gates, Steve Jobs and others have tried to make technology
better (and our lives better in the process) still they only cause to the tensions, worries and
sorrows in the world (for themselves and others). But great masters like Rama, Krishna,
Jesus and all were able to perform activities that lead people to eternal bliss. The actions
and words of these masters even today give bliss to a lot of people. If we argue that such
avataras didnt even exist, then we have masters like Sri Ramakrishna Paramahamsa,
Ramana Maharshi etc. who have and are providing bliss to the entire world through their
actions and words. These masters are able to fill the entire world with bliss for they are
unaffected by whatever happens in the world. They themselves ever rejoice in bliss in vision
of knowledge and therefore they are able spread this bliss to the entire world (any sadhaka
who has an open mind and follows the words of these masters will be himself able to
experience the bliss that these masters experienced).

When followers of Mahatma Gandhi approached Ramana Maharshi for his blessings in the
freedom fight, Maharshi blessed them. They then asked as to why he isnt helping out
people of the world. Maharshi replied by asking as to who is suffering? He said that he
doesnt see any suffering and therefore there was no help he could do to the world. From
his perspective (perspective of knowledge) the entire world was Brahman alone and
therefore blissful. Though this was his mental perspective, he still served the entire world
through the mission established under his name, his very presence, his words and actions.
For a jnaani, the entire world is Brahman and Brahman alone. Though he might perform
activities in the world, he will ever rejoice in bliss internally. Due to vision of knowledge
whatever he performs in the world will be beneficial to the entire world as Maharshi says,
such a masters very presence is beneficial to the entire world. Himself rejoicing in bliss, he
spreads bliss to the entire world through his mere presence. Anybody who approaches him
will be able to experience the bliss themselves provided they have an open mind (are
without any prejudices).

Many sadhakas have and are able to achieve the state of eternal bliss through following the
scriptures and words of mahatmas like Maharshi. Therefore we can also achieve bliss in this
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very birth itself is we follow the scriptural teaching. Scriptures just teach us to get rid of our
vision of ignorance and practice vision of knowledge in our mind. This means irrespective of
what we are doing, where we are etc. we should just remember at all times that whatever
exists here is Brahman alone; we should remember that even as various gold ornaments
are mere names and forms in gold, similarly this entire world is names and forms in
Brahman. Even as in all gold ornaments gold alone exists, similarly the entire world is
Brahman and Brahman alone. Externally performing activities and behaving appropriately
(like an actor portrays his role) we should internally ever rejoice in bliss in constant
contemplation of the truth that one Brahman alone exists pervading the entire world of
names and forms.

Do we have any other analogy to prove that it is one Brahman that is the entire world of
names and forms?
Vedanta says that the dream world clearly shows that the entire waking world is just an
illusion of names and forms in Brahman. Dream is an analogy that has to be properly
understood. Though each and every one of us experience dream, still we fail to analyze and
apprehend it properly. We just ignore the dream as either good or bad and continue on with
our lives. Instead of this we should thoroughly analyze dream and thereby we will be able to
assert the waking world to be nothing but the non-dual reality of Brahman alone.

Analogy of dream
A person goes to sleep as he gets tired with interactions with the external world. While
sleeping he experiences an entire subtle world created by the mind. This is called dream.
The dream world is an entire world with objects and experiences similar to the external
waking world. There seems no difference between the waking and dream world except for
the fact that waking is there for a longer period of time and dream is just for a short period
of time alone. While experiencing the dream world, it appears very real and therefore one
gets affected by the activities in the dream world. There is happiness, pleasure, anger,
anxiety etc. in the dream world (very similar to the waking world). Though all these
experiences are there, still the dream world isnt real. But this realization about the dream
world not being real is only realized after waking up from dream. The moment the person
wakes up from dream, he realizes that the entire world isnt real. It was just an illusion of
names and forms in the dreamer. It was the dreamer who himself became the entire dream
world. The objects, people, experiences etc. were the dreamer alone. Even as one actor
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dons multiple roles in a movie, similarly in dream the entire world (and roles) are donned by
the dreamer alone.

Even as the waking world appears very real when we experience it now, similarly dream
appears very real when we experience it in the dream state. It is only after waking up that
we realize it was just an illusion of names and forms in the dreamer. Until then the dream
world was very real and we were constantly deluded by it. Similarly is this entire waking
world as well. It appears very real until we wake up from this dream. Everything is very real
and we experience all emotions while in the waking world. But eventually after we wake up
from this dream world, we will realize that it is just an illusion alone in the non-dual reality
of Brahman.

Gaudapada acharya beautifully says that this waking world is similar to the dream world. It
wouldnt be wrong to say that the dream world was given as an experience for us in order
to realize that the waking world is also a long dream alone where we constantly suffer not
knowing that it is just a dream and whatever exists is the non-dual reality of blissful
Brahman. Through mere listening to the truth that this entire world is just a dream, we will
not be able to get rid of all sorrows faced from the world. It is through constant reflection
and contemplation on the truth that Brahman alone exists as the dreamer behind this long
dream world that we will be able to get rid of all sorrows. Until then we have to follow the
sadhanas of knowledge so that eventually sorrows will be realized to be just illusions
(similar to sorrows we face in the dream world though a lot of sorrow is experienced in
the dream world, it is known to be just an illusion alone after waking up; thereafter even
though we may again dream we will not be affected by dream for we know that it isnt real
but just an illusion).

The ultimate goal of Vedanta or Upanishads is to get rid of all sorrows. That sorrows which
are real cannot be removed; only that which are illusions can be removed through the
knowledge that they are mere illusions. Thus the knowledge about the world and its sorrows
to be just like the dream world and its sorrows alone will make us remain unaffected at all
times and ever rejoicing in bliss. This knowledge doesnt change in the external world the
world and all its problems remain exactly the same but we will be able to remain unaffected
in our mind amidst all problems of the world. Thus life will become blissful amidst all the
problems of the world (we will ever rejoice in bliss irrespective of all the problems, sorrows
etc. of the world).
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We will continue with the work in the next edition.

May we all strive to remember at all times that the world is just an illusion of names and
forms in Brahman; it is just like the dream world and remembering thus may we all strive to
get rid of all sorrows and ever rejoice in bliss here and now itself.

Heres is an auto-commentary on the work of Upanishad Vicharah:
|7 ( + |4|4-9 T Pl+4- 974|6 |P4l74 |6 (H 4|6 7l|6 l Tl |P4 4,
6l|9 |7 ( + 66- B G -G =l46 t4|9 (H 4|6 H+ + Vl T + |7- 6
||4l 9ll 4 (l-6HlN + Bl 6 6l|x4Tl 9lPl| Tl -4l4(l|Tl |P4l
6x46- 4Ft44 Bl 9lPl| T7l 4|Ft4|6 l4- -4l4(l|T7l |P4l4F6 +-
(H +P 9lPl| T7l =l46 B GP -4l4(l|T7l -G

dibhedena vividharpea mnava payati mithydyam iti darayati dti| loko
mithyaiva, tathpi dibhedena tata sukha dukha ca jyate ityapi darayati
anena lokena| di tu dvividh prokt vedntastrena| s tu tttvik pramrthik
vyvahrik ca| mithy tattvata vastveva| s pramrthikady vastviti bhva|
vyvahrikady mithyvastuna daranam| pramrthikady jyate sukham|
vyvahrikady dukha ca|

9. As a result of difference in perception (vision), a person sees illusory objects
differently thus is explained in this sloka. The world is an illusion alone, but still as a
result of difference in vision, there is experience of happiness or sorrow thus is shown
in this sloka. Vision is definitely of two types says the scriptures of Vedanta. That is
ultimate and empirical. Illusion is essentially the entity alone (substratum). That from
ultimate perspective is notion that it is the entity (substratum or real entity in which the
illusion is seen). From empirical perspective, there is perception of illusory entity (like
snake in rope). As a result of ultimate vision, there is happiness. There is sorrow alone
as a result of empirical vision.

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99l |P4l 94 H6- 6F4 |7|9 ||4l 9lPl| T7l O(H +
Hlt4|-6TB G(l4TP -4l4(l|T7l ((H + G(l4T ++

prapaco mithy eva| ata tasya dirapi dvividh| pramrthikady
brahmadarana tyantikasukhadyakam| vyvahrikady bhedadarana
dukhadyaka ca||9||

The world is an illusion alone. Therefore its vision is also two types. From ultimate
perspective, vision of Brahman leads to ultimate bliss. From empirical perspective,
duality is seen and leads to sorrow.

7l |T (H + |6 F97lTl |6 Vl T4 +

dy ki darana iti spakaroti lokadvayena|

10. From the perspectives what is perceived is being clarified in the next two slokas.

|7- Hl+4F4 -4l4(l|Tl =l46 -GF4 TlTP |T TlT |6 6 746
H 6 |6 H 6 4F6 +l (l H 6 4F6 |+ (F4 (H + 6l TF4 Bt46l
Bt4t4l4+ (H + 4l -GF4 TlTP |6l4F4 Bt4t4 (H + H 6F4|4FP |6 4
-GF4 TlT |6 F97P+{+

di ajnayuktasya vyvahrik jyate dukhasya kraam| ki kraa iti cet
ucyate advaiteti| advaita vastuno bhedo advaita vastuni bhedasya darana
dvaitalokasya satyat satyatvabhvana darana v dukhasya kraam| dvityasya
satyatva daranam advaitasyavismtireva dukhasya kraam iti spaam||10||

Perspective of an ignorant person is empirical and from it is created the cause of
sorrow. What is the cause of sorrow if it is asked, it is answered. Difference in the non-
dual entity, vision of duality and considering the dual world to be real is the cause of
sorrow. Considering second (duality) to be real and forgetting the non-dual truth is the
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cause of sorrow, thus is very clear.

l+7l 9lPl| T7l 6 -GF4 +lHl 4 6 B(l T |6 6 746
l+l6 l46 l TF4lBt4t4 H 6OT- Bt4t4 H6l (F4 (l|+- P+|B
F4l6 -GF4 TlT (F4 (l+ - -GF4 (l|+|9 F4l6 H6- l+7l 6
B GP B G + 6 |494B G H|9 6 Hlt4|-6TB G |6 746 66- Hl|-6P 66-
Hl|-6 6 H 6l4+l |6 - F4l6 Bl 94 l+F4|+Ul
Bll(l+-((l4Tl+{{+

jnady pramrthikady tu dukhasya no bhavet sad| katham iti cet ucyate|
jnt jyate lokasysatyatvam advaitabrahmaa satyatvam ca| ato bhedasya hni
manasi syt| dukhasya kraa bhedasya hne dukhasya hnirapi syt ata|
jnady labhate sukham| sukha na tu viayasukham api tu tyantikasukham iti
ucyate tata ntim| tata nti labhate| advaitabhvan cite syt s eva
jnasyanih skdnandadyak||11||

11. From the perspective of knowledge or ultimate perspective destruction of sorrow
happens always. If how it is asked, answered thus. From knowledge is born the
unreality of the world and the reality of non-dual Brahman. Therefore destruction of
difference in the mind happens. Destruction of difference which is the cause of sorrow
leads to destruction of sorrow, therefore sorrows destruction happens as a result of
knowledge.

Happiness is attained through vision of knowledge. This happiness isnt happiness
from sense objects but is ultimate bliss thus is mentioned that it will lead to peace
(peace is only possible from eternal bliss). From vision of knowledge and happiness
arises peace. There also ensues in the mind notion or vision of non-duality this alone
is being established in knowledge (or moksha or liberation) which directly gives bliss.

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Upaadhi Dhyotanam

Recap
Previously we saw the fourth sloka of Madhvas Upaadhi khandanam. In this madhva was
attacking as to how duality or differences are as a result of upaadhi or adjuncts. Madhva
said that upaadhis cannot create differences because differences always exist. The ever
existing differences are perceived as a result of upaadhi. This means that differences always
exist and arent created by anybody.

How can we say that differences always exist?
Our experience directly shows that differences are existing and there is no experience
whatsoever of differences vanishing. If it be argued that in deep sleep, differences vanish
then the answer is that it just vanishes for a short period of time. After the deep sleep
state, differences again are perceived. Therefore during deep sleep, differences arent
perceived. Non-perception of differences for a short period of time doesnt mean that
differences arent there. Since differences again spring up once we wake up from deep sleep
therefore it is clear that differences are always there.

The differences that are ever present are perceived or apprehended through upaadhis or
adjuncts. Adjuncts make it clear that differences are there (rather than creating
differences). If differences are created then we will have to answer as to how differences
are created, from where they are created, are they destroyed etc.? If the advaitin answers
that differences are mere illusion then it has to be answered as to how differences vanish. If
differences cease to exist then it means that they exist and therefore such cessation would
only be for a short period of time (this cessation thus can be called as non-perception rather
than literal meaning of destruction). The advaitin will not be able to answer as to how
differences are destroyed. If it be answered that differences are mere illusions then how do
they appear to be real? If it be answered that even as in dream the dream world appears
real similar is the case here, then it has to be answered as to how or when differences
vanish; dream vanishes after we wake up; so what is this waking up that destroys
differences completely? Such a cessation of differences cannot be accepted by the Advaitin
for he himself will experience differences after realizing that differences are just illusions.

If the Advaitin says that the scriptures say that duality isnt real and non-duality alone is
real then the answer is that the scriptural statement has to be interpreted properly. It just
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means that duality known in a wrong (different) way is unreal. The scripture says that we
have to know duality properly (not improper knowledge) we have to know how many
types of differences are there and what they signify etc. That non-duality alone is real is just
pointing to Ishwara who alone is independent thus non-duality doesnt mean (as the
advaitin claims) that there are no differences but just that everything is depending on the
independent entity of Ishwara. This view is strengthened by many statements of the Lord
where the Lord says that he is the supporter of the entire world, he is the indwelling Self of
all beings (all this points out to the independent entity amidst all dependent entities of the
world which are also real only).

(l 5F6lt4 (lt4l (6l =l46 + 4
F4ltPl~49BqltT |46&F4 =-P +7 ( +
cedbhedo'sttyabhedtv bhedato jyate na vai|
svtmrayaprasagtkatha viruddhasya janma ca||u d 9||

9. If differences are there, then does it get created from non-duality or duality
(indifference or difference); it is not from duality for then there will be self-dependency
error; how can duality come from non-duality for both are contrary in nature (like
darkness coming out of light)?

(F4lBt46l |B& 44l+ |6-4l FT P
H(4F6 +l 5l+l|H6 F4U4tB(l+7 ( {+
bhedasysatyat siddha yuktynubhtibhy sphuam|
abhedavastuno'jndvidyate svapnavatsad||u d 10||

10. The unreality status of differences or duality is established clearly through logic and
experience; duality exists in the non-dual entity as a result of ignorance and is like
dream at all times (non-existent like dream but appears to be existing).

Siddhantin differences explained
Lets now see the answers to the objections of the Dvaitin. Dvaita constantly attacks Advaita
and this is as a result of improper understanding of Advaita. A correct understanding of
Advaita will dispel all doubts and arguments. Just using high-end logic alone will not serve
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the purpose of moksha for the scriptures say that the Self isnt known through mere logic.
Logic that is subservient to the scriptures will clear all our doubts. Though scriptures also
talk about duality, they clearly tell that duality is just an illusion in non-duality. This is
because before creation (which is duality) Brahman alone existed and after destruction also
Brahman alone exists. Therefore during creation also only Brahman exists. It cannot be
argued that before creation, creation is unmanifest but still present or real. Though this is
true yet that which is subject to manifestation and unmanifestation obviously undergoes
changes and therefore isnt real (the Lord says that real is that which never ceases to exist;
this means that real never undergoes any changes for that which undergoes changes is
subject to birth and death and therefore isnt real). Nothing extra need be said in order to
prove that duality is not real but just an illusion of names and forms in Brahman. Even as
various gold ornaments are mere names and forms in gold; even as various objects made of
mud are mere names and forms in mud; even as various objects made of iron pieces are
mere names and forms in iron; similarly this entire world that we perceive is just an illusion
of names and forms in Brahman.

The scriptures give the analogy of dream to show that the entire world that we perceive
now is just an illusion in Brahman. The entire dream world that a dreamer experiences is
himself alone. Similar is this entire world as well. While experiencing dream it appears real
but it is just an illusion in the dreamer. Similarly this world appears very real when we
experience it now but it is just an illusion in Brahman. It cannot be argued that in deep
sleep duality temporarily vanishes but it appears again and therefore is real. Perception
alone proves an entity to be present. Since in deep sleep, duality isnt there therefore it is
clear that duality isnt real. It cannot be said that duality exists for another person because
in deep sleep there is no another person at all. Duality though isnt real is perceived
currently and therefore isnt unreal as well. Such an entity which isnt real and isnt unreal is
called an illusion that which appears to be real but is ultimately unreal (even as snake is
seen in the rope snake is seen so cannot be unreal but it isnt real also because it
vanishes after rope is seen).

It cannot be argued that duality which appears again after waking up from deep sleep is
real because it appears again whereas the dream world never appears again; for the dream
world is experienced again and again by a dreamer who knows very well that there is no
dream at all. Similarly even after knowing that there is no water in desert, still water might
appear. This doesnt mean that water is real but just that it is an illusion.
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Even as a person who knows that there is no water in desert will no longer be affected by
water seen in desert similarly a person who knows that there is no world at all here (but
Brahman alone exists and appears as the dual world) will not be affected by the world at all.
Irrespective of whether the world appears as existing or not; irrespective of whatever
happens in the world; irrespective of wherever he is and whatever he is doing, such a jnaani
(a person who has realized that Brahman alone exists as the dual world we experience now)
will never be affected. This never-affected state is the state of moksha wherein one ever
rejoices in bliss.

An actor who knows that his role is just an illusion in the movie will still play his role to
perfection. He will appear as if getting angry, crying, laughing etc. but internally he is
unaffected and ever rejoicing in bliss; for he knows that there is no movie at all (and he as
the actor alone exists). Similarly a jnaani who knows that there is no world at all here but
everything is just an illusion of names and forms in Brahman will not be affected by the
world and its activities; instead at all times he will ever rejoice in bliss. Sankara therefore
says that irrespective of whether doing yoga or bhoga, whether being attached or detached,
a person whose mind is fixed on Brahman will rejoice in bliss, ever rejoice in bliss alone.

If duality is just an illusion then what about the explanation given by the Dvaitin that
differences always exist but are only perceived due to upaadhis? This explanation cannot
stand any logic at all. This is what the Advaitin is saying through the next two slokas.

Dvaitin cannot say that differences are always there for the scriptures clearly say that
before creation only Brahman exists. If there was anything other than Brahman then it
should have been perceived. If it is said that duality was there but unmanifest and therefore
not perceived; then the answer is that scriptures dont talk about unmanifest duality as well.
If it be said that Vedanta accepts that the world existed in seed form in Brahman even as a
tree exists inside a seed, then the answer is that such manifestation and unmanifestation
itself proves that it isnt real but just an illusion that is created out of Brahman.

Therefore it is very clear that duality is created or manifested from something or
somewhere. Now where from duality has come? What has created duality? How duality is
created? All these questions have to be answered in order to prove that duality even exists.

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Anything that isnt logical (doesnt stand logic) isnt real. The water seen in desert cannot
stand any logic for it isnt real. The dream world cannot stand any logic for it isnt real.
Similarly if duality doesnt stand logic then it isnt real. It cannot be argued that non-duality
also doesnt stand logic (the concepts of non-duality like ajnaana, upaadhi etc.) as many
acharyas have shown, for all such arguments of opponents are as a result of wrong
understanding of non-duality. As we have seen before, Advaita isnt focused on ignorance
but on the reality of Brahman. Yes, Brahman also doesnt stand any logic but Brahman
cannot be refuted for it is ever experienced as Consciousness which constantly pulsates
inside as I-exist, I-exist. Anything and everything can be refuted except Consciousness
which is the subject of everything.

It cannot be argued that like Consciousness duality also exists always and therefore is
beyond logic; for duality vanishes in the deep sleep state, unlike Consciousness which is
even present in the deep sleep state (as is evident from ones statement after waking up
that I slept well and I didnt know anything). That duality which comes and goes (appears in
the waking and dream state but vanishes in the deep sleep state) isnt real and therefore if
it doesnt stand any logic it is just an illusion in the non-dual reality of Brahman. That
duality doesnt stand logic is proven by the Advaitin here.

Siddhantin duality proven illogical
Since it has been proven that duality is created, it has to be answered as to from where
duality has come. Was there non-duality before duality or duality before duality? Duality has
to come from either non-duality or duality for these are the only two possibilities available
before duality.

Duality cannot have come from duality (differences coming from differences) because it is
stupid and has the fault of self-dependency. Duality depends on duality itself for its
existence. In court, if the victim says that witness is himself then the judge will not accept
for he is depending upon himself. Similarly duality cannot depend on itself for its creation or
even existence. Therefore duality cannot come from duality itself (we can also say that if
duality comes from duality then we will also be lead into infinite regression duality1 comes
from duality2 and duality2 comes from duality3 and so on).

Now the only other option is that duality came from non-duality. But this is also impossible
as both are contrary in nature. In the world we find ample examples where contrary entities
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never exist together. For example, heat and cold can never exist at the same time. We
cannot have a coffee that is both hot and cold. We cannot have an ice cream that is both
hot and cold. Coffee is generally hot and ice cream is generally cold. It cannot be argued
that in a shop both hot and cold coffee are served and therefore both exist at the same
time. We arent talking about two different entities but the same entity (the same coffee
being both hot and cold). It cannot be argued that coffee was hot 30 minutes ago and now
cold for we are talking about an entity having contrary qualities at the same time. It also
cannot be argued that climate in India is now hot whereas in US it is cold for we are also
talking about an entity in the same place. Therefore an entity cannot have contrary qualities
at the same time and in the same place.

The most common example of contrary behavior taken is light and darkness. Where one is
there, the other will not be there (cannot be there). When light is there, there cannot be
darkness and where darkness is there, light cannot be there. A room can have light and
darkness but not at the same time. Like light and darkness, duality and non-duality are
contrary in nature. Where one is there, the other cannot be there. Duality and non-duality
cannot exist at the same time.

It cannot be argued that though duality and non-duality cannot exist at the same time but
on can come from there, for we dont see that as well in worldly examples. Light cannot
come from darkness and darkness cannot come from light for both are contrary in nature.
Sometimes when we find a thief being born of a noble man we say as to how this is possible
and that maybe the thief isnt the son of the noble man. Therefore it is very clear that
contrary entities cannot come from one another. Non-duality and duality therefore cannot
have the relationship of creator and created (cause and effect).

Therefore it is clearly proven that duality cannot have come from non-duality. Earlier it was
proven that duality cannot have come from duality. Thus it is clear that duality cannot have
been created at all (as it comes from neither duality nor non-duality).

It cannot be argued that the above only proves that duality always exists (and isnt newly
created in any way); for it was already proven that duality isnt real as it changes (comes
and goes).

Then what is duality? The advaitin explains this beautifully through the analogy of sleep.
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Siddhantin duality, an illusion in non-duality, like dream
As we have seen, duality cannot be explained through logic as we cant say from where it
came and where it exists. It cannot be argued that duality just exists always for scriptures
and experiences prove that non-duality was there before duality was created. Therefore
duality needs to have been created but any creation of duality is impossible (illogical).

That which appears as existing but cannot be logically explained (its creation) is called an
illusion. Water is seen in desert and it does exist in desert when we perceive it. But does it
really exist? Definitely no, for when we go near it we find that there is no water at all
present. But water that is perceived needs to have been created out of something but can
water come out of desert? Definitely no, as there is no water at all in desert. Therefore
water seen in desert is just an illusion in desert. Such an illusion has no cause and it isnt
created from anything its creation itself is impossible (for the entity itself doesnt really
exist).

Thus it is said that illusion is something appearing to be existing in its substratum but never
really existing in the substratum (and can never exist in the substratum). Water seen in
desert appears as existing but it can never exist in desert (for there is no water at all in
desert). Though not existing in the substratum of desert, water still is perceived in the
substratum of desert. Therefore water is just an illusion in desert. Any illusion appears real
when we experience it but is ultimately unreal (not existing at all).

Duality is seen in the substratum of non-duality (for scriptures and experience prove that at
all times non-duality of Brahman of the nature of Consciousness alone exists without any
changes). Thus duality is just an illusion in non-duality. Like any illusion duality appears to
be real when we experience it but ultimately is unreal (non-existent at all).

This is the truth behind duality (that it is just an illusion from empirical perspective, when
we see it and from ultimate perspective it doesnt exist at all). Ultimately as Gaudapada
says there is no possibility of duality existing at all in the substratum of non-duality (for
both are contrary in nature). But still duality appears as existing as a result of ones
ignorance. This ignorance vanishes through knowledge of the scriptures; the scriptures say
that the non-dual reality of Brahman alone exists at all times). When knowledge is
implemented, duality or the world will pave way for non-duality (thus Gaudapada says that
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if the world appears as existing, then it will definitely vanish for it is just an illusion in the
non-dual reality of Brahman).

Not knowing this simple truth about duality, opponents argue and claim that duality always
exists. The simple fact that duality vanishes in the deep sleep state is enough proof that it is
changing and therefore just an illusion in non-duality.

Now if it is still argued that duality exists, then when we analyze difference we will have to
conclude that there is no difference at all (for it is illogical). Difference only comes into
picture when we see two entities A is different from B. So the question is where is
difference? Is it in A (or B) or different from A (separate entity than A)? Difference cannot
be in A for then perception of A itself will make us perceive difference we dont perceive
difference until we see A and B. It cannot be argued that difference is there in A but
perceived only when B comes into picture for then anything and everything can be
explained as existing but not present until perceived (perception is existence Brahman is
known through direct intuitive knowledge which is also perceptual knowledge alone).

Since difference cannot be in A (or B) therefore it is a different entity than B. Lets term it
D1. Now what is the relationship between D1 and A-B (group of A and B which are different
through D1). D1 cannot be same as A-B (or in A-B) for then there will be self-dependency
(D1 is the difference between A and B and it is in A and B itself). It cant be same for above
mentioned reason therefore it has to be different from A-B. Thus we have D2 as another
entity which is different from D1-A-B (group of D1, A and B). Now is D2 same as or in D1-A-
B or different from D1-A-B? If D2 is same as D1-A-B then there would be cyclic dependency
(D1 depends on A-B and D2 depends on D1-A-B which is equivalent of A-B). If D2 is
different from D1-A-B then it would lead to infinite regression.

Therefore it is clearly shown that difference cannot be logically proven or explained. Duality
is difference and therefore it is illogical. The only way we can explain duality is that it is just
an illusion in non-duality.

Though we see examples of illusions like snake in rope and water in desert, do we have any
proof for duality seen in non-duality (many entities seen in one)?
Vedanta says that the proof or example is dream.

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A person goes to sleep. He sees an entire new world in dream. There are many entities in
the dream world and many experiences also ensues in dream. Many years and even lives
pass in dream but all of a sudden the person wakes up from the dream and realizes that it
was just a dream alone. What was the dream world? The dream world was the dreamer
alone. The dreamers mind created the entire dream world and the dreamer himself was
present in and as the dream world. Therefore duality of entire dream world was perceived in
the non-duality of dreamer.

How can we say dream is just an illusion?
Dream is an illusion for after waking up we realize that there never was any dream world
and there never can be any dream as well (there is no possibility of dream world existing).
Therefore the dream world was just an illusion in the non-dual dreamer (non-dual with
respect to the dream world).

Since the duality of dream world was present in the non-duality of dreamer, therefore this
entire world that we see also s just an illusion of duality in the non-dual reality of Brahman.
Though duality that we experience now appears to be very real, it is just an illusion in
Brahman for it is changing and will eventually vanish (temporary vanishing of the world is
experienced in the deep sleep state). Irrespective of whether duality vanishes or not, is
perceived or not, it is not at all there in the substratum of non-duality.

Therefore any analysis of duality is futile alone what is required is to just remember that it
is just an illusion in non-duality and the non-dual reality of Brahman as Consciousness
present inside us alone exists at all times. This will make us ever rejoice in bliss here and
now itself (all sorrows will instantly end).

We will continue with Madhvas work and the dhyotanam work in the next edition.

May we all strive to remember that duality is just an illusion in the non-dual reality of
Brahman so that we will be able to get rid of all sorrows and will be able to ever rejoice in
bliss here and now itself.



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Vedanta Mata Sankshepah

Jeeva IV
Scriptures are considered to be the ultimate source of Knowledge. The subject matter of the
scriptures is Brahman and scriptures explain that Brahman alone exist one without a
second. Brahman being the subject matter of the scripture is the Knowledge to be obtained
through the study of scriptures. The knowledge that is being spoken about is not like the
knowledge we will obtain learning science or some other subject. The knowledge that is to
be obtained is immediate knowledge through realization of Brahman as ones own nature.
When we realize Brahman as our own nature scriptures point out that all sorrows will be
completely destroyed without a trace and the person would ever rejoice in the Anandam of
the Brahman. Thus, we can understand here that Scriptures are the Ultimate Source of
spiritual knowledge, the knowledge which is immediate through the realization of Brahman
and the benefit of gaining such a knowledge is get rid of all sorrows and suffering and ever
rejoice in Anandam of Brahman.

If Brahman is the subject matter of the scriptures and knowing about Brahman if we
understand what benefit we would get, naturally the next question would be who should
learn scriptures. Anyone who wants to get the benefit mentioned above and also
considering that as the goal of life are the most appropriate to learn the scriptures. Would
just the desire to get the benefit of knowledge be enough to learn scriptures? Along with the
desire to gain the knowledge, there should also be faith in the scriptures and the words of
the scriptures that they would definitely produce the benefit of unconditional Anandam. If
there is doubt whether the study of scriptures would really give unconditional anandam,
that doubtful nature would be the obstacle in gaining the benefit of the knowledge. When
there is real desire to get the benefit of knowledge and when there is faith in the words of
Guru and scriptures, then we would be able to follow their instructions that would help us
gain knowledge, which in turn help us to realize our own nature of Brahman.

The way to gain this knowledge is through enquiry. What can be enquired? Scriptures shows
way of enquiring into Jiva (individual self), Jagat (world) or Isvara (Lord). Enquiry into any
one of these three would lead to the knowledge of Brahman. Enquiry into individual self is
one such way to realize Brahman. When the jiva starts his enquiry into Self, he first starts
from his known self as the individual self or the jiva. Scriptures say that the jiva is
essentially Brahman only. But the jiva thinks he is different from Brahman. This thought
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that he is different from Brahman is caused by ignorance of the fact the scriptures speak.
So, we can understand that Brahman is the real nature, and ignorance of this fact make the
jiva think that he is different from Brahman and make him believe that he is limited and is
bonded. When the ignorance goes away, then the jiva realizes that he is Brahman. This is
the process of enquiry that the scriptures takes a seeker through.

Each of these terms like Jiva, ignorance, etc are variously explained by many great
acharyas in different ways. Jiva is one such term that has been explained by different
acharyas differently. All these different definitions are keeping the fact that Jiva is
essentially Brahman only and these different definitions are for us to understand how Jiva is
essentially Brahman alone. In the previous articles we have seen few definitions of Jiva
based of different schools of advaita Vedanta. We saw the definition of Jiva as per Vivarana
school, which was based on Panchapadika Vivarana (a sub-commentary to Panchapadika
which was a sub-commentary to Brahma Sutra Bhashya of Shankaracharya). According to
this Vivarana school, Jiva is reflection of Consciousness on the intellect and this reflected
consciousness gets identified with the intellect which becomes the Jiva. The fundamental
cause for this reflection is Ignorance of ones own nature of Self. When ignorance vanishes,
the reflecting medium vanishes, the identification with the body-mind complex vanishes and
thus Jiva realizes his own nature of Brahman. This theory is called Pratibimba Vada or
reflection theory.

We also saw the definition of Jiva as per Bhamati School of Advaita, which is based on the
sub-commentary of Brahman Sutra Bhashya of Shankaracharya. According to Bhamati, Jiva
is Consciousness which seems to be limited by the intellect. The common analogy given to
explain this theory is the pot-space and space outside pot. There is no difference in the pot
space and the outer space but yet the walls of the pot seems to limit the space inside the
pot. When the walls are removed then it becomes very clear that the pot space is same as
the outer space. The pot is the limiting adjunct to the pot space. Likewise when the limiting
adjunct of intellect is removed through the knowledge that Jiva is essentially Brahman
alone. As per Bhamati school, there are multiple avidhyas and hence when one jiva realizes
there will be other jivas to realize their nature of Brahman. This theory is called Avachhinna
Vada or limitation theory.

We also saw definition of Jiva as per Vartika School of Advaita, which is based on Vartikas of
Sureshwaracharya on Shankaracharyas bhashyas on Brihadaranyaka and Taitireeya
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Upanishads. According to Vartika School, Jiva is a fallacious reflection of Consciousness on
the intellect and the difference with the Vivarana school is that the reflection as per Vartika
school doesnt really exist even at the empirical level. Vivarana school accept the reflection
to exist at the empirical level. The consciousness which stays as the substratum of Jiva and
remains untouched and unaffected by anything that affects Jiva is called Kutastha. The
consciousness which is reflected in Maya is Isvara. The jiva sees the difference of Jiva, Jagat
and Isvara only when there is ignorance and when the jiva realizes his own nature of
Brahmam, he realizes that there never was any division, there is no division and there
never will any division. That theory is named Abhasa Vada.

We also saw two more definition of Jiva one of Sankshepa Sharirika of Sarvajnatman.
According to Sanskhepa Sharirika, Jiva is the reflection of Consciousness on the effect of
ignorance which is the intellect and Isvara is the reflection of Consciousness on the cause
which is the ignorance. Vidyaranya Swami in one of the chapters of Panchadasi by name
Citradipa, explains Jiva and Isvara through 4 divisions. These divisions can be understood
through the example of pot containing water. The 4 divisions in our pot example are the pot
space, the water in the pot space which reflects the sky, the space outside pot and the
fourth is the reflection of cloud in the water particles outside the pot. The pot space remains
as the substratum and exists as though limited by the pot. This pot space which remains
unchanged by anything that happens to the pot is comparable to the Consciousness which
remains as substratum of Jiva and remains unaffected. This is termed Kutastha. The water
in the pot space reflects the outer space and this water is comparable to the intellect and
Consciousness getting reflected in the water. This reflected consciousness is Jiva. The outer
space or the space outside the pot is comparable to the unconditional Brahman. The water
particles in the outer space reflecting the space is comparable to Isvara.

Vidyaranya Swami gives different definitions in other chapters of Panchadasi. In
Tattvaviveka, the Acharya explains that the Primal Cause of the entire creation has 3
qualities which are Sattva, Rajas and Tamas and it is of two kinds. When the primal cause is
of the nature of Pure Sattva and is not overpowered by Rajas and Tamas it is called Maya,
when the sattva is overpowered by Rajas and Tamas thus making it impure, it is called
Avidhya. Reflection of Consciousness on Maya is called Isvara or Lord and Reflection of
Consciousness on Avidhya is called Jiva. Based on how sattva, rajas and tamas are mixed as
Avidhya, there could be different grades of Jiva. When jiva differentiates between the
created and the Brahman, by negating the limiting adjuncts, he goes beyond all limitations
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and thus realizes his own nature of Brahman. When the jiva realizes Brahman, he realizes
that there is no Maya or Avidhya, and no effects thereafter but only indivisible,
unconditional and non-dual Brahman.

In Drig Drishya Viveka, the Acharya explain 3 division of the Jiva, which are absolutely real,
empirically real and apparent. The Acharya explains that Consciousness gets reflected in the
intellect and identifies itself with the intellect. The reflected consciousness identified with the
intellect is called Ahamkara or Ego. The ahamkara or the ego goes into different states of
experience, which are waking state, dream state and deep sleep state. There is Sakshi
Chaitanyam which is just a witness of all the activities of the Ahamkara and remains
unaffected. The Sakshi Chanityam or witness consciousness always exists. The reflected
consciousness identified with the intellect, which is the ahamkara, then identifies with the
body-mind and considers them as I instead of the consciousness. This I or the ahamkara
is the empirically real part of Jiva and would exist until the reflecting medium of intellect
exist. The reflecting medium exists until there is ignorance of Original Consciousness as I.
When the jiva sleeps, there is a jiva in the dream state which exists for a very short period
of time, until sleep, which is just apparently real. Thus, we see different aspects of Jiva as
per Drig Drishya Viveka.

If there are so many different definitions of Jiva, which one should be taken as the right
definition?
We have to understand the purpose of defining Jiva in order to find the answer for this
question. Scriptures say that Jiva is essentially Brahman. We can know that through various
maha vakyas like Tat tvam asi Thou Art That etc. Scriptures say we are Brahman and
we dont experience the nature of Brahman as ourselves and in fact we have the counter
experience that we are not Brahman. So, if we have to understand the scriptural statement
we have to understand each word in that sentence. There are three words which are Tat
denoting Brahman, Tvam denoting individual, Asi denoting that they are the same. Each
word have to be understood clearly of what the sentence is talking about so that we are
able to make meaning out of it. Only when we are able to understand the sentence like this
will that understanding become knowledge in our mind. So, keeping this mind that we have
to understand every word in the sentence, there could be many ways of explaining the
meaning of a word. Various Acharya out of compassion for the benefit of the seekers tried
to explain the words by providing as much detail as possible and hence there are so many
definitions of Jiva. So, each definition are from different perspective and they are logical
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from that perspective. It is not possible to find a perfectly correct definition of Jiva, because
Jiva is not an absolutely real entity to define. So, we need not try to find the real definition,
instead we can take which is easy for us understand and proceed further to gain the real
knowledge of Self.

The answer to the above question also provides the benefit of learning these definitions.
With this, we conclude the different definitions of Jiva.


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Karma Nirupanam

V TP |+69T
om karmanirupaa

B4 TP Tl Hl~4F6 |TP
l46 6 4l P 46 5 +l+{+
sarvakarmam rayastu kim|
jyate tu yo mucyate'dhun||1||

1. What is the support or basis of all actions? This when a person knows, he will be
liberated now itself.

TP TF6 l+ |( P
HltPB |F6 - + 4l |TT -+-+
karmaastu jna hi durlabham|
tmasasthite naivalaukikai||2||

2. Knowledge of karma is very tough indeed to get; only those who are established in
the Self (know karma) and definitely not worldly people.

T6 4|= 6 TlP4|= 6P
TP 46- H |&PlU 4l6 +(+
kartvarjita kmavarjitam|
karmayattata uddhimpnuyt||3||

3. That karma which is devoid of doer and devoid of desires (for results of actions)
leads to purity.


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H&Pl+BF4ltPl4+P
l+P 466 +-((l4TP +v+
uddhamnasasytmabhvanam|
jnamevatat nandadyakam||4||

4. Pure minds focus on the Self is knowledge and leads to bliss.

l+B 4 6 |l4+P
4F4Pl+B TP 6lTP +-+
jnasayuta bhaktibhvanam|
yasyamnasa karmatrakam||5||

5. Filled with knowledge, the notion of devotion, in whose mind it is there, such a mind
crosses over karma.

B4 P4|6 -4l-4TlTl6
l+P 6 TP +lHTP +\+
sarvamevacit vypyakrat|
jnametattu karmanakam||6||

6. Everything is Consciousness alone due to pervading the entire world this is
knowledge and destroys action.

Hl4+ l+ 9l
| 466 -+lHT-++
abhvana jnacaku|
bhaktirevatat dvandvanaka||7||

7. Notion of Ishwara through the eyes of knowledge (that Ishwara is all-pervasive
Brahman) is bhakti definitely and destroys duality.
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TP 4-+l6 P 46 4(l
HlU 4l(l +-(Pt 6P +<+
karmabandhant mucyate yad|
pnuyttad nandamatbhutam||8||

8. When a person gets liberated from bondage of karma, then he attains wonderful bliss.

TP 6lTl l+|+|U6-
+-(+-(+l +-(+-(+-++
karmatrako jnanihita|
nandanandano nandanandana||9||

9. He who crosses over karma and is ever established in knowledge, he is ever blissful,
he is ever blissful.



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Anukramaanika Nirdesham

1. Editorial a general message.
2. Karma Siddhi an analysis of karma or action.
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. Karma Nirupanam a short work on Karma (action). This section is dedicated to
original work written but not explained in depth in order to help sadhakas in
reflection of the concepts themselves.

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

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