VedantaDarshanam July10

AUM NAMAH SHIVAYA VEDANTA DARSHANAM July 10
Vedanta Darshanam
Salutations to all.
Today we are in an era where everyone is busy with their own lives and goals. These goals
are different from person to person. But in this search of diverse worldly goals we forget the
ultimate goal of life which is eternal bliss. It is this goal that we are all seeking knowingly or
unknowingly. If we are unknowingly seeking this goal then we will not be able to progress
towards the goal and thereby will not achieve the goal.
Once we know that eternal bliss is the goal that we are seeking then we should start
seeking this goal with all our might. Unless we start seeking the goal with all might, focus
and attention we will not be able to attain the goal. Only when we stop seeking worldly
pleasures remembering that they will cause only sorrow, can we start seeking eternal bliss
in the non-dual reality of Brahman pervading the entire world.
Eternal bliss as Brahman cannot be attained unless we have proper guidance and this
guidance can be given only by the Guru. The Guru, put in Ramana Maharshi’s words, is
Brahman in a human form appearing in front of the seeker to fulfill the seeker’s strong
desire for realization. Even if we aren’t able to find a physical guru, the various gurus in the
past are there in the form of their thoughts, words, works etc. to guide us in the right
direction towards the goal of moksha.
In this benign month of Guru Poornima, may we all be guided in the right direction towards
the goal of moksha so that we will attain this goal and ever rejoice in bliss in this very birth
itself.
AUM NAMAH SHIVAYA

July 31st
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of 52
Anukramaanika
Vedanta Darshanam ..................................................................................................................................... 1

Guru Mahima ................................................................................................................................................ 3
Mukhya Vishayam ......................................................................................................................................... 7
Sankshiptha Vedanta .................................................................................................................................. 15
Gitaamritham .............................................................................................................................................. 20
Upanishad Prachaaram ............................................................................................................................... 25
Raga Varsha................................................................................................................................................. 30
Madhuraamritham...................................................................................................................................... 31
Praadeshikam.............................................................................................................................................. 39
Charitham ................................................................................................................................................... 41
Vedanta Pariksha ........................................................................................................................................ 45
Ghatanaa ..................................................................................................................................................... 48
Mata Parichayam ........................................................................................................................................ 49
Anukramaanika Nirdesham ........................................................................................................................ 52
Guru Mahima
Let us continue with the slokas of Guru Gita where a seeker offers prostrations to the Guru.
Yasya jnaanam idam vishwam na drishyam bhinnabhedhathah

Sadaikaruparupaaya tasmai sreegurave namah
By whose knowledge (the knowledge imparted by whom), this seen world is known as not
dual objects (objects different from one another), unto that Guru who is of the nature of
pure Existence my prostrations.
Knowledge of non-duality
Non-duality or advaita has often been misconceived or misunderstood or misinterpreted
when it comes to implementation or with respect to the external world. The easy excuse for
this is to quote the sloka of “bhaavaadvaitam sadaa kuryaat, karmaadvaitam na karhichit”
or “always maintain advaita in the mind and never maintain advaita in action” – of course
this sloka also has been misunderstood and twisted to suit to one’s own benefit. The sloka
means that non-duality can only be maintained at the mental plane and not at the action or
external plane. How can we ever maintain non-duality in action when action itself is defined
or characterized by duality (duality of doer, means of doing and the fruit to be achieved)?
Thus it is said that never try to implement advaita in the external world or in actions. But
this is just one part of the statement and just taking this part alone would only lead to
wrong results. The first part of “maintain advaita in the mind” is as important as the second
part or we can say is more important than the second part – when non-duality is maintained
in the mind then there is nothing but non-duality alone (both externally and internally).
Actions are interpreted by the mind – when the mind takes in duality and converts it into
non-duality then we maintain non-duality in the mind. In such a case, there is only non-
duality in the mind. If there is only non-duality maintained at the mental plane then it is as
good as saying that there is only non-duality externally as well – as whatever is seen will
become converted into non-duality (it is the end-result that really matters). Irrespective of
how much voltage comes to our house, it only matters as to how much voltage we are able
to use through the plug points (where the total voltage gets converted) – though electricity
has infinite potential, it really matters as to how much we are able to get in the end.
Irrespective of how much we cook, it only matters as to how much we are able to eat (food
cooked but not eaten is a waste and will serve no purpose other than probably remorse over
wasting food and time in cooking the wasted food).
Thus if a seeker is able to maintain non-duality in the mind then automatically there is only
non-duality everywhere. This is true implementation of Advaita or Vedanta itself. Many
seekers and others aren’t able to understand this subtle concept and thus become either
confused with concepts or misinterpret the concepts to one’s own benefit. Both these people
will not get the end result of eternal bliss which is the ultimate goal seeking which we are
performing all actions.
This subtle concept though can be found in all the scriptures will only be understood
properly when gained from a person who is not just intellectually understanding it but is
experiencing it intuitively in one’s own life. Even though we may have seen the Sahara
desert from TV, photos or internet still only the words of a person who has been to Sahara
can vanquish all doubts from a questioner’s mind. A person who has gained some
intellectual insight into the scriptures may be able to answer few questions but will not be
able to dispel doubts once and for all from a questioner’s mind – hence such people aren’t
suited to be Gurus, they will bring their own downfall as well as the downfall of others (their
own downfall by boosting the Ego and the downfall of others by misguiding them).
Here Guru Gita says that the Guru is one who gives us knowledge of non-duality, not just in
theory but in practice too. The term of “practical Vedanta” has caught up a lot since the
times of Swami Vivekananda. But many misunderstand this term – practical Vedanta
doesn’t mean that there aren’t concepts or theories in it. Theories or concepts are inevitable
in order to make Vedanta practical (without theory, practical cannot happen). It is from a
Guru that a shishya gains both theoretical and practical knowledge. Theoretical knowledge
is that Brahman alone exists as the substratum of the illusory world that we currently
perceive. Practical knowledge is the intuitive experience in the mind that the world
perceived is not filled with dual objects but is pervaded by non-dual reality of Brahman.
Though externally one may see the world and see duality in the mind, when it passes
through the filter of the mind (which is guided and graced by the intellect and its
knowledge) it becomes non-dual and thus the world is considered as non-dual Brahman
with names and forms.
Names and forms will be considered temporary and accepted. But these will have their
places in a seeker’s perspective. These will not be considered as real. It is when we consider
the names and forms as real that we get attached to them (most of the times, overly
attached) and thereby will be lead to sorrows in the short and the long run. Once we
consider the names and forms as temporary, we will know their place. For eg: the food that
we eat isn’t real (as it is Brahman) but it has a place in our life; the food serves as a way to
sustain the body. Thus we will eat food but will not consider food as the bare essential
entity in life. It is when we consider food as real that we will consider as something very
essential and without which we will not live at all. This doesn’t mean that a seeker will go to
the other extreme of not eating any food at all – this is where “knowing the place of objects
and things” will come to picture. Food has a temporary purpose in the world and this
purpose will be used but the purpose will be used only as long as it has to be used. We all
use door mats but we use it to remove dirt from our shoes. We don’t use it to sit down on
the floor. We use shoes to wear while going out or in the house but we never use it as a
pillow. We use a pillow while sleeping but we don’t use it while cooking. We use food to eat
but we don’t use food while taking bath. We use the soap to cleanse ourselves but we don’t
use soap while drinking water. We use water to drink and take bath but we don’t use to wet
ourselves while watching the TV. We use the TV to spend time but we don’t use it while
sleeping. Thus if we look at our daily regular chores, we will find that we give a place to
each one of them. Similarly we have to learn to give a place to the entire world as
temporary and illusory. We can and should use the world but should know its place even as
a master knows the place of his son, mistress and servant (all the while he knows that they
will not ultimately protect him and thereby he will put himself first than others).
Thus giving the world its place all the while focusing on the non-dual reality of Brahman in
the mind, a seeker progresses quickly towards always abiding in Brahman. What initially
starts out as an effort becomes effortless and natural in due course of time – when this
proper mix of world and Brahman becomes natural, then a person is called a jeevan muktha
or a realized being. At this time, irrespective of whether seeing the world or not, only
Brahman will be kept in mind even as a person keeps the peel of the banana until the
banana is about to be eaten (the peel protects the banana but while eating, it is thrown
away). Put in Ramana Maharshi’s beautiful words, when the eyes are open and world is
perceived, it is savikalpa Samadhi (when all objects are forms of Brahman); when the eyes
are closed, it is nirvikalpa Samadhi (where only Brahman exists); thus always it is sahaja
Samadhi or natural absorption in Brahman. Thus the intuitive experience will dawn that the
duality in the world is just an appearance and really speaking only Brahman exists.
When this intuitive experience dawns a seeker will always rejoice in bliss irrespective of
where he is, what he is doing etc. The world will not pose an obstacle at all and will not be
able to create even a ripple in the person; compare this to our state today where even one
small word from a fellow being can turn our world upside down (or one oil spill can lead an
entire nation into a state of distress☺).
In the beautiful story of Ambarisha in Bhagavatham, when Durvasa approaches him and
unleashes a demoness (Thaatanka) towards him (the entire ground shakes with the steps of
the demoness) still Ambarisha remains unaffected and unmoved. Even when Durvasa later
comes to him and apologizes, Ambarisha remains very calm and forgets the past instantly
while inviting him for food together. The same we find in Mahabali’s story as well; when
Vaamana takes the Virat rupa (all pervasive big form) and is about to kill Mahabali, Bali
remains calm and even asks his sepoys to not try to attack Vaamana.
Though all these may seem to be unreal and just stories in puranas, these aren’t mere
stories. We can very well become like Ambarisha and Mahabali if we were to implement
Vedanta properly in our lives. When Prof. Balakrishnan Nair’s wife was in the hospital and in
her death bed, Balakrishnan Nair goes there to see her and smilingly says “everything is
Brahman, this world is just an illusion”. When a person was about to attack AMMA (Mata
Amritanandamayi Devi) few years back during her bhajans and the person was caught and
lead away, AMMA was still worried about the person’s welfare saying not to harm him.
Though Guruji (Swami Tejomayananda) has had major health troubles in the recent past,
still one can see him going to various places to give lectures will his usual smiling face and
songs.
If all of these masters were able to lead a very blissful life amidst the chaos of the world
then we also can do it. But in order to do it we need a proper Guru who will not only show
us the route but will take us to the goal and ensure that we attain the goal here and now
itself. May we offer our prostrations unto all the Gurus of the world with the prayer that
very soon we may also be able to gain the blissful state.
Mukhya Vishayam
Guru
Goal of life
Often we spend time in our life without any purpose or seeking a goal. Such purpose-less
life is in futile and will only lead to total suffering at the end of this birth. Thus we hear in all
seminars about having a goal of life – long-term goal as it is often termed by HR. But in this
competitive world where everyone is trying to prove themselves greater or better than the
other person, it is very tough remember the true ultimate goal of life. Once this ultimate
goal of life is figured out then a person really starts fulfilling the true purpose of life. This
ultimate goal is nothing but happiness or eternal bliss (bliss devoid of any sorrow at all and
bliss present at all times irrespective of any conditions). If we try to analyze as to the
various goals that people have, we will find that all that goals are in order to attain the
common ultimate goal of happiness or “live happily”. This is also the reason why all ancient
tales or stories told to children as well as elderly people all had the ending as “happily lived
ever after”. A seeker who really wants to understand this ultimate goal of life as happiness
should go through Rama Teertha’s article regarding the abode of happiness and titled
“Happiness Within” (http://www.ramatirtha.org/vol1/happiness.htm).
A brief analysis wouldn’t do much harm here – a person who has the goal to become the
president of the United States or the Prime Minister of India wants to achieve this goal so
that after that he can be happy. A person who wants to become the richest person on earth
wants the riches in order to live happily. A person who wants to get a job, a family and then
lead a peaceful life wants to do so in order to live happily (peace isn’t different from
happiness or eternal bliss). Thus irrespective of what our goal is, who we are etc. we all are
seeking eternal bliss as the ultimate goal of life.
Once we realize that the goal of life is eternal bliss, we will then start the search to find out
the abode of eternal bliss.
World – a source of sorrow

When we start seeking the abode of eternal bliss we will naturally start searching in the
world (as that is our experience spectrum). The more we try to analyze the world we will
find that the world is a constant source of sorrow and hence cannot give eternal bliss. The
world is a source of sorrow because it is temporary and constantly changing (anityam

asukham lokam as the Lord beautifully puts in Gita). Once a seeker realizes that the world
is a source of sorrow dispassion towards the world is developed. Dispassion or vairagya is
different from virakthi as virakthi is when we get dejected from the world due to some
external conditions (like death of partner, loss of money etc.). Dispassion means knowledge
of the sorrowful nature of the world and hence not craving a lot for worldly pleasures. This
dispassion in turn leads to higher dispassion which is passion for the abode of eternal bliss.
Guru – Brahman and source of bliss

When we start in the search for the abode of eternal bliss and after figuring out that the
world cannot give us any eternal bliss, we will find a person who is always rejoicing in bliss.
This person is the Guru. The Guru is one with Brahman and Brahman is the source or abode
of bliss. After finding the Guru a seeker surrenders completely unto the Guru in order to
attain the goal of moksha as the guru is the only person who knows how to realize
Brahman.
Gukaarascha andhakaaro rukaarastan nirodhakrit

Ajnaanagraasakam brahma gurureva na samshayah
Gu stands for ignorance and ru stands for removal; thus Guru is Brahman who removes
ignorance.
Guru - inevitable
Though we can quote exceptional cases like those of Ramana Maharshi, Mata
Amritanandamayi devi etc., generally and most of the times (almost 99.9999%) a seeker
needs a Guru in order to attain the goal of moksha.
Even as while learning driving we need an experienced driver to teach us; even as while
learning mathematics we need a mathematics professor to teach us; even as while learning
music we need a musical maestro to teach us; similarly while we are treading the path
towards eternal bliss we need a Guru to guide us. A Guru is one who has not only treaded
the spiritual path but also is always reveling in Brahman. From the abode of Brahman
(which is the essence of everything), it is possible to see from any perspective (like vision of
Brahma). Thus a Guru is one who can understand the state, level, weakness, strength etc.
of the disciple; knowledge of all these are essential in order to proceed in the right direction
and faster towards the goal of moksha. The spiritual path is one where we have no idea
about the path as well as the goal – mere intellectual or book-knowledge will not take us
anywhere. We may somehow manage to find the right path but it will take a lot of time and
many times we may falter from the right path. Hence it goes without saying that in such a
path of too many unknowns the guru is inevitable and essential.
A true understanding of the essentiality of a Guru is always to be kept in mind as only then
will we be able to keep the faith in the Guru and follow the path that the Guru shows us.
Constantly seeking the Guru

Though one may have a realized master as one’s Guru it is essential to constantly seek the
Guru. Seeking the Guru means the implementation of the three activities of “surrendering
unto the Guru, being of the service to the Guru and asking the right questions about
moksha to the Guru”. Unless a seeker is able to seek the Guru, proper guidance will not be
received. This doesn’t mean that the Guru is not willing to provide guidance – the Guru is
always ready to provide guidance to the disciple but unless the disciple seeks the Guru, the
Guru’s ever present guidance and grace will not be apprehended by the disciple.
It may happen at times a disciple may lose faith in the Guru or not follow the Guru
completely but even during these times a disciple should always seek the Guru as the Guru
is the ticket to the kingdom of moksha; the Guru is the boat with which the shishya can
cross over the ocean of samsaara; the Guru is one support by which the shishya can
overcome all obstacles and successfully attain the goal of moksha.
Just being in the mere presence of the Guru with an open mind will elevate the shishya’s
state; the shishya will become more and more subtle thereby progressing quickly towards
the goal of moksha. The story of how Totakacharya wrote the Totakaastakam can be
remembered here. Totaka used to be the one disciple who wouldn’t talk much but would be
silently serving Sankara. The other disciples always thought that Totaka was a dumb
person. But Sankara knew that Totaka was devotional and was always surrendering unto
Sankara. Hence Sankara wouldn’t start a class without Totaka arriving – this wasn’t liked by
the disciples who always thought that Totaka wasn’t fit to be disciple. To prove the other
disciples wrong, Sankara did the miracle. One day when Totaka came to the class, he
exploded with the Totakaastakam in the very tough Totaka metre. Thus Sankara proved to
the other disciples the real nature of Totaka. Here the story shows as to how just ardently
following a Guru will elevate the disciple and knowledge will dawn in the disciple thereby
leading to realization of blissful Brahman.
Guru – an abode of compassion

A true Guru is filled with compassion always. Just the fact that the Guru doesn’t gain
anything from guiding the shishya towards the goal of moksha itself is enough to show his
nature of compassion. Add to this that the shishya often commits mistakes and still the
Guru puts up with the shishya. Irrespective of whether the shishya follows the Guru or not;
irrespective of whether the shishya splits up with the Guru or not; even when the shishya
again comes back to the Guru (after fighting with the Guru), the Guru is always welcoming
the shishya and ready to guide the shishya to the goal of moksha.
This knowledge of the Guru’s nature of compassion will always give solace and comfort to
the shishya as the shishya knows that the Guru is always there to protect, help and guide
the shishya. This comfort or feeling of being protected is very essential until a person
realizes – we find people finding out different ways in order to feel protected in the world
(marriage, relationships, friends, relatives etc. are ways in which people try to feel
protected). All these other means of protection will not be there for forever as it is like two
beggars begging from each other – both the people are seeking protection from one
another. On the other hand, the Guru is one who is always free and independent and hence
can provide protection to the seeking disciple. Though we can say that a bhaktha always
finds the Lord protecting him, the Lord is formless and all-pervasive; the Guru is a physical
embodiment of the Lord. As Ramana Maharshi beautifully puts it, when a seeker’s desire to
realize grows more and more the Lord appears in front of the disciple in the form of a Guru
to guide the disciple until the goal of moksha.
Guru – three types

Though all Gurus are always helping out the seekers towards the goal of moksha, depending
on the Guru’s part in the seeker’s spiritual path they are categorized into three. The first is
the adhama Guru or lower type of Guru – this type of Guru is one who gives the disciple
knowledge about the goal of Brahman and the way to realize the goal. The Guru then lets
the disciple tread the path himself. The second is the madhyama Guru or the middle type of
Guru – this type of Guru is one who doesn’t merely instruct the disciple about the goal and
the path but traverses the path along with the disciple until the goal. After nearing the goal
the Guru lets the disciple realize the goal himself. The third is the uttama Guru or the higher
type of Guru who not only traverses the path with the disciple but ensures that the disciple
realizes the goal. Until then the Guru will not leave the disciple. Once a disciple gets to an
uttama Guru then there is no getting off from the spiritual path – there may be temporary
fall-downs but the Guru will keep an eye on the disciple thereby ensuring that the disciple
goals till the end of the spiritual path. Such a Guru is also termed a Sadguru – such
Sadgurus are capable of making the disciple get a glimpse of Brahman thereby aggravating
the spiritual path (so that the disciple quickly progresses towards the goal). Ramana
Maharshi used to say that once a seeker gets to a Sadguru then there is no way out – it is
like coming face to face with a lion, there is no escape from the lion; similarly there is no
escape from the Sadguru.
Ramakrishna Paramahamsa gives this beautiful story to illustrate the greatness of a

Sadguru. Once a person was passing a forest and found a snake had caught a mouse and
was eating it up. This was morning time and when the person passed by the forest, on the
way back to home, in the evening he found that the mouse was still being eaten by the
snake. This was because the snake was a small one and couldn’t finish the mouse quickly. If
only the snake was a big one (like cobra), it would have eaten the mouse instantly and got
rid of the misery of the mouse. A seeker is the mouse and the snake is the Guru. The Guru
gets rid of the seeker’s ego by killing it. But it may take a lot of time for a normal Guru to
kill the seeker’s ego. If the Guru is a Sadguru then like the big snake getting rid of the
mouse instantly the shishya’s ego will be instantly destroyed and the shishya will realize
Brahman very soon.
The time to realize, even after meeting a Sadguru, will depend on the seeker’s level of
surrender. But the Sadguru will never give up and will ensure that the shishya is given
enough blows so that progress in the spiritual path is happening for sure. Yoga Vasistha
beautifully defines a Sadguru as one who through sight, words and touch passes the bliss of
Brahman unto the seeker and makes the seeker intuitively experience it.
Guru – one word answer for the seeker

As much as we may speak about the Guru, it will still be not enough to praise the greatness
of the Guru. The Guru is one word answer for the seeker – anything that the seeker needs
to know, anything that the seeker needs in life, anything that the seeker needs for support
and any directions towards the ultimate goal of life everything will be provided by the Guru.
We can say thus that the Guru is an encyclopedia of concepts and experiences. The Guru is
also a smart answer to all questions as the Guru provides what the shishya needs – there
isn’t a general answer or general guidance that the Guru provides to all shishyas (like the
courses that we find in education today) but the Guru responds based on the shishya’s
state. One shishya might need more conceptual knowledge whereas another might need
sadhana; yet another may need more devotion; yet another may need surrender; yet
another may need to get rid of the ego sense through service. The Guru gives appropriate
advice and guidance to the shishya.
If a person thus finds a Guru then the person’s life will never go waste; the Guru will lead
the person to fulfillment of life through realization of Brahman as pervading the entire
world.
Guru’s actions – resonance of advaita or non-duality

The Guru always maintains non-duality in his or her mind. Even while performing activities
the Guru will always be having non-dual vision in the mind. This means that the Guru will
never differentiate between things or objects in the world. Even inanimate objects will be
seen with respect and as Brahman. Nothing therefore is low or bad or useless for the Guru –
everything is Brahman and Brahman alone. Thus we can say that the Guru reflects non-
duality even in actions. When a devotee asked AMMA as to how they can be close with
AMMA so that guidance will be given to them in the form of a Guru as they are far away
from AMMA, AMMA’s response was that we know when even one hair is removed from our
body – thus a Guru always remembers everyone. This is exactly what the Lord says in Gita
that “I don’t hate anyone or like anyone; I maintain equanimity between everything; but
those who surrender unto me become me and rejoice in bliss whereas others don’t become
me and therefore suffer”.
Though we are familiar with the sloka that advaita is always in thought and not in actions
but in a true Guru who is a realized master we can find oneness even in actions. There are
realized people called avaduthas or yogis who may not follow normal norms – these people
are beyond rules and stay beyond rules itself whereas a Guru though is beyond rules always
follows rules; though the Guru doesn’t need to maintain any action still the Guru does
actions reflecting advaita so that others look at the Guru and will emulate or imitate
appropriately (loka sangraham or welfare of the world because the Guru is a role-model).
True Guru and false Guru

A true Guru is one who maintains non-duality at all times therefore remaining ever blissful
always. Such a Guru doesn’t need anything from us but we gain from the Guru everything.
Such a true Guru remains unaffected by external situations and always emanates peace. A
seeker with an open mind will be able to experience intuitively the peace and bliss that
emanates in the presence of such a true Guru. On the other hand a false Guru is one who
doesn’t give us any bliss and who himself isn’t blissful – such a false Guru only wants things
from the followers (money, fame etc. from the followers).
It is thus very easy to find a true Guru and a false Guru – a seeker shouldn’t blindly follow
any person as a Guru. A true Guru will not want anyone to blindly follow him. Instead a true
Guru will ask the seeker to follow as per his will (not forcing anything). This is exactly what
the Lord says to Arjuna at the end of Gita as “yathaa icchasi tathaa kuru” or “whatever you
feel as right, do it”. Since the true Guru emanates bliss, he is like a flower spreading
fragrance and attracting seekers in the form of bees from all over the world (beautiful
analogy given by Ramakrishna Paramahamsa and can be seen in the life of Ramana
Maharshi who didn’t move from Tiruvannamalai but was visited by people from all over the
world).
Prostrations to the Guru again and again

In the work of Kaivalya Navaneetham the Guru teaches the disciple who realizes Brahman;
then the disciple says that he is so indebted to the Guru that he cannot never repay the
debt; to this the compassionate Guru replies “if you abide as Brahman then you have repaid
your debt”.
Sankara in the last sloka of Soundarya Lahari beautifully says “even as showing a lamp to
the sun; even as taking the chandrakantha jewel made from the rays of moon and offering
to the moon; even as offering water to the sea; similarly I have used your words to describe
you”.
These words of Sankara truly represent the mental state of a true disciple who apprehends
the ever-present grace of the Guru. As Swami Amritagitananda Puri says, a disciple brings
the best out of the Guru (who has nothing whatsoever to gain from the world as he has
attained everything).
Na guroradhikam bhaavam
Na guroradhikam tapah
Na guroradhikam tattvam
Tasmai sree gurave namaha
There is no thought greater than that of the Guru;
There is no austerity greater than serving the Guru;
There is no greater truth than the Guru and his words;
Unto such a Guru, my prostrations.
Though any number of words will never be equivalent or even near to equivalent with the
Guru, still may we offer our prostrations again and again unto all the Gurus in the world.
Prostrations to the Sadguru of AMMA and Prof. Balakrishnan Nair.
May we through complete surrender unto the Guru attain the goal of moksha here and now
itself.
Sankshiptha Vedanta
Upadesa Saahasri of Sankaracharya

It is very tough to even summarize a work which is huge with respect to slokas and
concepts. Hence we will try to just see a few points from the work and the compassionate
heart of the master Sankara in giving us this beautiful work.
In today’s world we find people lacking patience; both gurus (false gurus) and shishyas
(disciples). Rarely do we find people patiently waiting for things and even if they wait
patiently it is for worldly goals. When it comes to spirituality, wait or patience is not a virtue
that is depended upon. Today we run behind spiritual masters thinking that they are
miracle-makers and wanting to solve our problems instantly. If the problem is not solved in
a few days then we lose faith in the master and run behind another master.
Astavakra notes in Astavakra Gita that patience is a virtue and a person seeking moksha
should stick on to it like it is nectar. Patience alone can give us the real fruit of moksha; this
is like a mother waiting patiently for 9 months or more in order to give birth to a beautiful
child. Going by the way the world is progressing today, we will not be able to wait even the
9 months in the future; it is always easy to adopt children or figuring a way to develop
children quickly rather than waiting.
We can say for sure that patience isn’t something that we all lack – we do have patience
with respect to certain things in life but when it comes to patience with respect to
spirituality, we doubt and question the necessity for it. If we are ill and have to go to the
doctor, we will wait for hours standing in the queue outside the doctor’s office (of course
most of this is not there today as we can book appointments and since we are in a era
where money rules and controls everything therefore we can find a doctor who will see us
quickly rather than waiting until the next appointment). Since everything is also made
online today, patience isn’t something that is found even in normal activities.
The one group of people we can see today having utmost patience is the spiritual masters.
These spiritual masters patiently wait for disciples to not just show up but progress to a
state where they can apprehend the teachings of the spiritual master. We can find masters
waiting many years in order to save the shishya from the sorrowful ocean of samsaara.
Since we are shishyas or aspiring shishyas we should also develop patience in order to
really benefit from the spiritual path. When we meet a person after 1 day there is no thrill
or enjoyment in it but imagine that we meet the person after many years, there will be lot
of enjoyment at that moment. And if the goal is eternal bliss rather than temporary
happiness from worldly objects or people then each and every moment of wait is worth. As
AMMA always says wherever there is true love, waiting is not at all problem as each
moment is spent in blissful contemplation of the goal.
This beautiful story about Janaka being a true disciple mentioned by Ramana Maharshi
brings out the importance of patience. Once Janaka was preached upon by the pundits in his
palace that realization can happen instantly. Janaka wasn’t convinced and hence asked for
proof. None of them could give proof. Janaka put out a word as to finding out the person
who can give the proof and convince Janaka. Nobody came forward to give proof –
everyone had intellectual knowledge but didn’t have experience and hence couldn’t prove
the same. Finally a sage named astavakra came forward to give proof to Janaka. Astavakra
was brought to Janaka. Astavakra said that he cannot give proof in the palace and all.
Therefore he took Janaka to the forest. Astavakra then asked Janaka to relieve his soldiers
as they were not needed to give proof. Janaka did exactly as asked. Astavakra then said
that Janaka should behave like a proper shishya and only then will he be instructed. Upon
hearing this, Janaka bowed down in front of Astavakra (like a true shishya does). Astavakra
then took Janaka to a horse and said to lift his feet in a position so as to climb upon the
horse. When Janaka lifted his leg Astavakra said stop. Janaka instantly stopped and stood in
that position like a statue. Astavakra then went on his way. The soldiers not finding Janaka
returning searched and found him like a statue – holding one leg above the floor. They took
Janaka to the palace and started searching for the sage who caused this to the king. Finally
when they found Astavakra they caught him and took him to the palace. They were ready to
hang him when Astavakra called to Janaka and said “O Janaka! What is this? Your soldiers
are going to kill me”. Instantly Janaka apologized and said that Astavakra didn’t have to do
anything with his state. Janaka fell on Astavakra’s feet upon which Astavakra blessed him.
That night Astavakra instructed the mahavakya of TAT TVAM ASI or Thou Art That to Janaka
in his palace. Janaka then got instant proof that moksha can happen instantly and quickly.
Ramana Maharshi thus used to always say that the time taken to moksha is as short as the
time taken for darkness to be expelled from a room when light is switched on.
But in order for light to be switched on, our mediums of mind and intellect have to be
purified. Even though we may see our face in the mirror, unless the medium of mirror is
pure the face will not be seen completely and without any blemish. The impurities in the
mirror will appear as impurities in the face. The impurities of the mind are the desires of the
mind (desires are based on likes and dislikes which themselves are based on duality or
duality being considered as real).
Dhoomena aavriyathe vahnir yathaadarsho malena cha

Yatholbenaavritho garbhah tathaa tenedam aavritham
Even as smoke covers or engulfs fire; even as impurities clog the mirror; even as a baby is
engulfed in the womb similarly the Self is veiled by desires.
Ajnaanenaavritham jnaanam tena muhyanthi janthavah

Since knowledge is veiled by ignorance therefore most of the beings are deluded.
Jnaanena tu tad ajnaanam yeshaam naashitham aatmanah

Teshaam aadityavad jnaanam prakaashayathi tatparam
Knowledge dispels ignorance which seemingly veils and destroys the Self and this
knowledge like sun shows the ultimate truth of Brahman.
Thus in order for a shishya to apprehend knowledge, the mind has to be purified. Purity of
mind can be gained through good qualities like compassion, patience, righteousness etc.
Once the mind is pure then knowledge which will be imparted will instantly get converted
into intuitive experience of blissful Self. Unless the mind is purified though knowledge will be
imparted, it will not get converted into blissful experience but it itself will become a
bondage. Such a person is like a donkey carrying the load of Vedas (as Yoga Vaasistha puts
it) who isn’t able to convert the knowledge of the Vedas into intuitive experience of the Self.
Spiritual masters or a Guru is one who doesn’t just impart things but implements it himself.
Thus by being compassionate they show as to how we should develop compassion. By being
patient they show as to how we can develop patience. By following the scriptures to the
core (in practice) they show us as to how scriptures aren’t meant to be intellectual
properties or intellectual burden but should lead us to removal of all bondages and
experience of eternal bliss.
It goes without saying thus that by writing such a voluminous work which has 1000
instructions directed towards a shishya, Sankara shows as to how to implement patience,
compassion and knowledge as well. This work consists of two parts – one is the prose part
consisting of three chapters and the other is the poem part which consists of 19 chapters
(prose is called gadhya and poem is called padhya). Swami Paramaarthaananda has given
classes on the 18th chapter of the padhya titled Tat tvam asi prakaranam. The chapter itself
is a voluminous one and Paramaartha’s classes are a treasure to saadhakas.
The one important point that comes to mind from the 18th chapter of this work is the
objection raised by an opponent as to why after doing whatever Sankara or Vedanta says,
he is not able to experience the Self. This is a question many people in the world ask – even
many saadhakas would have asked this question in their mind. There is nothing wrong in
Vedanta – what is wrong is our mind or the medium which will help make Vedanta an
intuitive experience. As long as the mind is impure (means still has dual notions), intuitive
experience of the Self will not happen; this means such a person will not be able to
experience eternal bliss (“being happy without any particular reason” as AMMA beautifully
puts it). Not being able to experience bliss, such a person will then become an atheist and
question the very scriptures which were being followed initially with faith. To this question,
Sankara gives the beautiful response as “I have gone through the means that are
mentioned and I am experiencing eternal bliss, so you cannot say the means are wrong”.
This means that “if I have experienced and you haven’t then it means that something is
wrong or not right in you” – this something which isn’t right in you is your mind. Unless a
person works towards removing dual notions from the mind by pervading the mind with
non-dual thoughts at all times, eternal bliss cannot be experienced even if we learn the
scriptures as well.
Vadanthu shaastraani yajanthu devaan

Kurvanthu karmaani bhajanthu devathaah
Aatmaikya bodhena vinaa vimukthir
na siddhyathi brahma shathaanthare api
Scriptures may be spoken; gods may be praised through rituals; actions may be done;
singing of gods may be done; but without the knowledge or conviction that “I am Brahman
who is the essence of the world”, a person cannot gain liberation even in 1000 life-spans of
Brahma (means impossible).
A saadhaka thus has to purify the mind slowly through selfless actions, meditation,
chanting, bhajans etc. all the while learning the shaastras as well. When the mind gets
purified and knowledge is learned, slowly bliss will pervade the mind. This is why seekers
who start in the spiritual path by learning the shaastras and at the same time doing
sadhana to purify the mind are able to experience immense bliss at times. It is worth
remembering that just doing dhyaana alone is not the sadhana; a person can make
nidhidhyaasana or constant contemplation of Brahman in the mind (as pervading the entire
world) as a sadhana as well as implementation of knowledge.
One sadhana may suit one sadhaka and another may suit another sadhaka; it depends from
person to person. Hence the necessity of a Guru who can guide us as to which sadhana is
best for us. We don’t have to worry or be sad about not having a Guru (if we don’t have
one) as Sankara among other great masters in the past serve as Gurus for us through their
words, thoughts and actions. Going through or analyzing their words itself will serve as a
Guru to take us quickly in the right direction towards the goal of eternal bliss.
May this very short on Upadesha Saahasri make us learn this work and use it as an
instruction from the Guru of Sankara to the shishya in us so that we will be able to realize
the Self and ever rejoice in bliss in this very birth itself.
Gitaamritham
4.34
Tadviddhi pranipaathena pariprashnena sevayaa
Upadeshyanthi te jnaanam jnaaninah tattvadarshinah
Word meaning
Tadviddhi – in order to gain knowledge of Brahman
(approach a Guru and serve)
Pranipaathena – by falling at the feet of the Guru,
Pariprashnena – putting forth the right questions to the Guru and
Sevayaa – through being service to the Guru;
Te jnaanam upadeshyanthi – thus they will give you knowledge
Jnaaninah tattvadarshinah – who are people of knowledge and knower of the truth of
Brahman
Meaning of the sloka: In order to gain knowledge approach a Guru, fall at the Guru’s feet,
be of the service to the Guru and ask the right question to the Guru; then the learnt people
and knower of the truth of Brahman will instruct you knowledge.
How to truly benefit from a Guru?
Many times when we meet with a spiritual master we don’t know want to do or how to
behave with the spiritual master. Many times it happens also that we casually interact with
such a master as if we are interacting with a friend or a relative. But all these are wrong
ways to interact with a master. Though such a spiritual master (termed as Guru) will not
mind whatever be our attitude towards him or her as such a Guru is a mirror reflecting back
our thoughts and desires, we will not benefit out of such a Guru if we don’t interact
appropriately. Irrespective of however we handle a TV, the TV will not care or worry. But we
cannot watch channels or activities in the TV if we don’t handle the TV properly. Similar is
the case with a Guru too.
In order to understand how we should interact from a Guru, the question to be answered
first is as to why should we interact properly with a Guru? We should properly interact with
a Guru in order to get the real benefit out of the Guru. What is the real benefit? The real
benefit or the only benefit worth of being called real or ultimate is eternal bliss as this is
what we have been and are seeking every moment of our life. All other benefits are
temporary and will vanish in due course of time thereby leading us only to more and more
sorrows (even the happiness that is sandwiched between sorrow will only lead to more
sorrow as it is very short-lived). A wise person will thus analyze over and over again
thereby coming to the clear conclusion and develop conviction that the only benefit that is
worth struggling for or running after is the benefit of eternal bliss. Once the real benefit or
the true goal of life is figured out, then a seeker will come to the conclusion that such a true
benefit is possible only from a Guru as the Guru is one who has already achieved the goal
and is a living embodiment of bliss (the goal or the true benefit that we want).
Now comes the real question about how we can truly benefit from a Guru. True benefit from
a Guru is when we are able to move towards our real benefit or goal of eternal bliss. Such
true benefit means we are able to apprehend knowledge from the Guru which will help us
instantly attain moksha or eternal bliss. For knowledge to be fully apprehended, our intellect
and mind has to be cleansed. The intellect and mind that we possess today are not pure in
that they are distracted towards the external world, desires etc. and thereby are more
towards gross. The intellect and mind have to become subtle so that they can be lead
subtler towards their source of Self or Brahman which is the source of bliss. In order to
make the intellect and mind subtle, the Ego has to subside as the Ego constantly takes us
towards the external gross world.
Achieving all of these only will ensure that we truly benefit out of Guru in not just gaining
knowledge but making knowledge an intuitive experience of eternal bliss. As to how these
can be achieved is being beautifully explained by the Lord in this sloka of Bhagavad Gita.
The Lord’s explanation encompasses three main activities from a saadhaka.
1. Pranipaatham – surrendering at the feet of the Guru

2. Seva – being of service to the Guru
3. Pariprashnam – asking questions unto the Guru
Pranipaatham
Though the direct meaning of the word is falling at the feet of the Guru, many of us fall at
the feet of a Guru but don’t have any surrendering attitude. Prostrations are meant to
develop a sense of surrender. This surrender is vital for a sadhaka as this instantly reduces
the weight of the Ego. Externally or mechanically falling at the feet of someone itself is
tough so what to speak about real surrender at the feet of a Guru (feet of a Guru means the
Guru himself who symbolizes Brahman or eternal bliss) – thus we find Sankara saying in
Vivekachoodamani that seeking and surrendering unto a man of wisdom is very tough
indeed to attain in life.
Unless the ego subsides (even temporarily) the mind and the intellect will not become pure
or subtle thereby ensuring that we run after worldly pleasures and aren’t able to seek
eternal bliss. A person who runs after worldly pleasures will not be able to attain eternal
bliss and a person who runs after eternal bliss will not be able to run behind petty worldly
pleasures (one of AMMA’s old Malayalam song mentions this beautifully – ella
bhaagyangalum maranjaal maatram kittunna sowbhaagyame, ella soundaryangalum
marannal maatram kittunna soundaryame – if we forget all the bhaagyams or lucks in the
world then we will get the greatest luck; if we are able to forget all external beauty then
alone we will be get eternal beauty; kan thuranneeduvor kandeela nin rupam,
kaathorthirunnavar ketteela nin naadam – those who have their external eyes open will not
see the blissful form, those who have their external ears open will not hear the sound of
eternal bliss; kannadacheedu kaathadakkeedu ullil theliyum hridayanivaasini – close your
eyes, close your ears and then will shine the Devi who is in our heart, Brahman of the
nature of eternal bliss).
If the ego subsides then a person very easily is able to realize the Self as both are “I”s –
when the ego “I” is there, the Self “I” cannot exist as the Ego “I” superimposes or poses
itself as the real “I”. Thus when the ego subsides a person is able to realize the Self or at
least able to move towards realizing the Self.
Seva
Along with the ego subsiding a seeker also should ensure that the intellect and mind are
made purer and subtler. This is possible through seva or selfless actions. Today we find
everyone in the world running behind selfless actions and creating different organizations
for the same. This goes to such extent that selfless actions itself leads to boosting of the
ego and worrying about the world – this defeats the very purpose of selfless actions which is
to take us towards the goal of eternal bliss. Thus it is essential that selfless actions are
directed towards the Guru or done as per the Guru’s instructions so that we will be ensured
that we don’t stray into egoistic actions or stray away from the goal of eternal bliss.
Seva and pranipaatham go hand in hand – one cannot do without the other. Implementing
one will automatically mean that the other is implemented, provided implementation is
thorough and not partial or incorrect.
It is important to remember that seva to a guru isn’t just washing the guru’s clothes or
feeding the guru; seva can be anything that the guru instructs us to do (any activity). Such
seva has to be definitely associated with the attitude of being performed as an offering to
the Guru (this is where pranipaatham helps in making seva perfect or complete and vice
versa). If this attitude is missing then seva will lead to considering oneself as great with
respect to the Guru. Today many people make claims about doing seva more than others,
being closer with the Guru etc. Put in Bible’s words, seva is that which is done without
expectation and like giving with the left hand in a way that right hand doesn’t know about it
– this means without any expectations at all. Unless expectations are there, comparisons
cannot be done; claims cannot be made; ego cannot be boosted.
Pariprashnam
Unless knowledge is attained a seeker will not be able to realize and attain the goal of
moksha. Knowledge can be gained only by asking questions to the Guru; if the Guru were to
tell all that the Guru knows then there will be no dearth to statements and these statements
will go till infinity (infinite time). Thus a seeker has to ask questions to the Guru in order to
gain knowledge – even if knowledge is initially gained from the Guru, questions are
essential in order to remove doubts and confusions that may be there in the mind of the
seeker or may arise in the future. Unless doubts are completely removed a seeker will not
be able to gain conviction; without conviction nidhidhyaasana or contemplation on Brahman
cannot happen. Hence it is essential for a seeker to put forth questions unto the Guru.
There can be many questions that can be put forth to the Guru – questions that are totally
irrelevant to the spiritual path or irrelevant to the seeker’s progress in the spiritual path.
This would mean not just wasting one’s own time but also losing precious time that could be
used in order to progress further in the spiritual path. The more the delay to achieve the
goal of moksha, the more the suffering the seeker will have to go through. Hence it is
important that a seeker puts forth the right questions. Right question is that which is about
the spiritual path and about how one can progress quicker in the spiritual path – the right
question therefore will be either about the goal of Brahman or the path towards Brahman.
Any other question will not be a right question. Right question also need to be put in
optimum words (neither more nor less). Right question should be an open question and not
a closed question in order to get the maximum number of words from the Guru (closed
question is that which has an answer of yes or no).
Upadeshyanthi jnaanam
Once a disciple is able to purify the mind through prostration and being of service to the
Guru and finally put forth the right questions about Brahman then the compassionate Guru
instructs the disciple knowledge about Brahman. This knowledge includes both concepts and
intuitive experience – concepts about Brahman and the way to realize Brahman in the
shortest possible time. If the disciple thus follows the words of the Guru then the disciple
will very soon realize Brahman. There is nothing greater or purer than knowledge because
knowledge when implemented will lead to eternal bliss in due course of time.
Since it is eternal bliss that we all are seeking therefore we should strive to become a
disciple, approach a true Guru, gain knowledge from the Guru and implement knowledge so
that we will ever rejoice in bliss in this very birth and very soon itself. May all the Gurus in
the world guide us in rejoicing in bliss.
Upanishad Prachaaram
Mundaka Upanishad 1.2.12

Parikshya lokaan karmachithaan braahmano nirvedamaayaat na asya akrithah krithena
Tadvijnaanaartham sa gurumevaabhigacchet samitpaanih srotriyam brahmanistam
After analyzing the world thoroughly (to be temporary and sorrowful) a Braahmana (one
interested in knowing Brahman or gaining eternal bliss) develops dispassion towards the
world by knowing that there is nothing that can be attained in this world that one hasn’t
attained (Brahman or eternal bliss which hasn’t been attained cannot be attained through
any means in the world); therefore in order to know Brahman he approaches a Guru who is
established in dharmic activities (activities for the welfare of the entire world), is well versed
in scriptural knowledge and is established in Brahman.
Lakshanas of a Guru
Since we are discussing about the Guru in most of the articles this month we will only
concentrate here on the characteristics of a true Guru from this beautiful sloka. This sloka
has a lot of concepts that can be analyzed a lot but we will skip all those for our analysis
this month.
The two beautiful characteristics of a Guru given in this sloka are srotriyam and
brahmanistam. It is worth analyzing this as today we are in an era where each and every
individual wants to build a spiritual empire of followers while the individual himself has no
bliss at all and is bonded by bondages like the followers. The Upanishads warn that this is
like a blind person leading another; both the followers and the false-Guru will be lead into
total darkness of sorrow at all times. If we as ardent seekers of bliss were to follow such a
false-guru nobody is to be blamed except us. Hence it is essential to understand the
characteristics of a true Guru in order to ensure that we are not lead in the wrong direction
away from our goal of eternal bliss. If we once go down the wrong direction then it is like a
ball falling down from the 100th step – with each step, the momentum will increase and
hence the ball will be taken to the bottom-most step. Similarly once we are lead in the
wrong direction then we will be lead to the bottom-most part of spirituality (which means
we will suffer like anything). It is very tough indeed to rise up again from that state to the
spiritual seeking state that we would have been in before meeting and surrendering unto
such a false-guru.
Also since many people in the world are very much interested in knowing how to find out a
true guru, it is worth analyzing the two characteristics that the Upanishads give. Though
today we may have books on how to decode a Guru etc. this approach is purely based on
the scriptures and will require a subtle open-mind to analyze the Guru. Unless we open our
eyes we will not be able to see the beauty of the ganges (even though many people might
describe it beautifully), similarly unless we have an open-mind and a bit of subtlety in our
intellect (achieved due to selfless actions performed over a period of time) we will not be
able to even understand the characteristics of a true Guru let alone identify a true Guru.
But it definitely can be said beyond doubt that if a person is endowed with these two
characteristics then such a person is definitely a realized master and thereby a true Guru
capable of saving us from the ocean of samsaara and making us rejoice in bliss of the Self
(Brahman).
Srotriya – knowledge of the concepts in the scriptures

Though the direct meaning of this word is learnt in the scriptures we have to go a little
further than that to not just understand the word but also to properly apply it to true Gurus
and false Gurus. A person need not have learnt the scriptures or need not have to quote the
scriptures in order to understand the truth found in the scriptures (of course we can argue
that such a person who cannot quote the scriptures will have learnt the scriptures in the
past birth but we will not get into such circular arguments). We have to thereby say that a
person who knows the concepts of the scriptures or the truth found in the scriptures is a
srotriya – it is definitely rare to find a person who doesn’t know the scriptures but knows
the concepts in the scriptures (rare cases are exceptions and hence we can definitely accept
it for now that a person has to be learnt in the scriptures in order to know the concepts in
the scriptures).
Proper understanding of the scriptures means being able to decode the scriptures and also
being able to express the concepts in the scriptures in simple terms, analogies etc. A
srotriya will not just be able to express the scriptures in their real sense but also will be able
to give expositions of the scriptures for different levels of people. Seekers are not all at the
same level from a mental or intellectual perspective – some may understand things easier;
some may take more time to understand; some may be able to grasp without analogies;
others may require analogies to understand; some may require multiple analogies to
understand; some may grasp logical concepts quickly whereas others may require deep
explanation of the logical concepts; some may understand any analogies whereas others
may only understand analogies with respect to day-to-day activities. A srotriya is one who
has a deep grasp of the concepts in the scriptures that explanations at any level is possible;
explanations to any extent is possible; explanations at any time is possible (it shouldn’t be
that one can explain the concepts only when there is book on the same in front).
Such deeper grasp of the concepts requires complete faith in the concepts. Complete faith
in the concepts is possible only when there is an intuitive and direct experience of the
concepts. Such experience is possible only when a person has realized Brahman which is the
main subject-matter around which all the concepts of the scriptures revolve. This intuitive
experience shouldn’t be just mere glimpses of Brahman which is lost after the glimpse. It
should be continuous and unbroken intuitive experience of Brahman at all times. This is
what the next characteristic explains.
Brahmanista
A true Guru is one who hasn’t just understood the scriptures from an intellectual perspective
but is experiencing the truth of the scriptures each and every moment of his or her life. This
means such a person is ever established in Brahman. Only such a person can be sure or
totally convinced about the concepts of the scriptures. Without such surety one will not be
able to convince others. Thus a true Guru is one who is always established in Brahman.
This is very easy to understand but how do we figure out who is established and who is not?
It is easy to figure out who knows the concepts of the scriptures or not but how to figure
out who is a brahmanista and who is not? One easy way is as to whether we are able to be
convinced easily from the statements and mere presence of such a Guru; another way is to
figure out how many people are convinced and blissful from the presence or statements or
disciple-hood of such a Guru.
The above mentioned ways aren’t totally fool-proof ways as even false Gurus will cater to
those hence Ramana Maharshi beautifully says that “peace is the sole criterion of a
Mahatma”. Peace, bliss, happiness. Sorrow-less state, satisfaction, contentment etc. are
synonyms – it means the state of mind where a person is very satisfied and doesn’t need
anything else in life. Such contented state is possible only through realization of Brahman as
Brahman alone is perfect, blissful, complete and infinite; only such an entity can make us
perfect, blissful, complete and infinite. Infinite doesn’t mean that we can jump around or
create supercomputers – it is just the state of mind where one feels complete and there is
lack of nothing; there are no desires; there are no sorrows; there is no suffering; there is
no voidness in life; there is no necessity to either do something or not do something.
This is thus the direct way to figure out a true Guru – one who is blissful at all times.
Irrespective of external situations, surroundings; irrespective of people around; irrespective
of all conditions such a Guru remains blissful. And whoever approaches such a Guru with an
open mind will instantly be able to experience the bliss (temporarily). And whoever
surrenders unto such a Guru will be able to very soon achieve the state of bliss as true
Gurus are those who create Gurus out of others even as a lit-lamp makes other lamps lit as
well.
Therefore in order to figure out if a person is a true Guru or not we have to just look at the
person or meet the person or read the words of the person – if any of these calm our mind
and gives us temporary bliss then we may have found a true Guru. Once we meet the
person with an open mind then we will be able to say for sure whether we have found a true
Guru or a false Guru. A true Guru will be blissful and be able to give us bliss as well whereas
a false Guru will be sorrowful and will give us only sorrow.
There are other ways to identify which like the initial ways may prove right even for false
gurus and sometimes will show up on true gurus as well – ego-lessness; unaffected by
followers; never bothering about money, time, fame, name etc. But sometimes we may find
that a Guru is attached to the disciple as we find Ramakrishna Paramahamsa always having
a liking for Narendra among other young disciples because their minds are pure and they
are able to apprehend Brahman easily. Though externally the Gurus may seem attached
internally they are ever detached. We can only understand this when we take away the liked
or attached disciples from the guru – we will find that unlike other people who get affected
in such cases the Guru remains unaffected and blissful internally (though externally drama
of crying etc. may happen).
In short, though we may be able to identify the state of a Guru from external appearances
etc. the real way to find out a true Guru is our mental state – in the presence of a true Guru
our mind will instantly calm down and we will be able to rejoice in bliss. This bliss that
emanates from a true Guru is both addictive and stays for a period of time unlike drugs and
other ways to get bliss which not just vanish instantly but give us sorrow afterwards too.
Instead the bliss from the Guru will only give us more and more bliss – though initially we
may get dispassionate from the world we will find in the long run that such dispassion will
give us bliss. External worldly pleasures give us happiness in the beginning but will give us
sorrow along in the long run which is contrary to the bliss emanating from Brahman and a
true Guru.
To sum up, once we meet a true Guru we will find that we are able to rejoice in bliss or be
happy more than normal; and this happiness is not dependent on any situations (this means
we are happy without any particular reason). Our happiness will grow with more and more
interactions with the Guru and implementation of the Guru’s words which are resonances of
the concepts in the scriptures. Of course for this to happen we need to have an open mind
and surrendering attitude (which will make us go subtle than being at the gross level).
If we understand these two simple characteristics of a Guru (knowledge of the concepts of

the scriptures and always being established in Brahman) then we will never fall for a false
Guru and will be able to find a true Guru which would in turn fulfill the ultimate goal of our
life in the form of moksha or eternal bliss. May all the Gurus in the world bless us so that we
may be able to find a true Guru with an understanding of the characteristics of the guru and
thereby may we achieve eternal bliss in this very birth itself.
Raga Varsha
Gurupriya
Gurupriya is a raga which isn’t much heard around and has less number of krithis in the
raga. Ragas are generally known through two means – one is through the texts about music
where the raga lakshanas are described and defined; second is through the various krithis
of vaaggeyakaaras (traditional composers). This raga since has lesser number of krithis in it
therefore it is lesser known, lesser sung and lesser heard.
Arohana
S R2 G3 M2 D2 N2 S
Avarohana
S N2 D2 M2 G3 R2 S
R2 is chathusruthi rishabham, G3 is antara gaandhaaram, M2 is prathi madhyamam, D2 is
chathusruthi dhaivatham and N2 is kaishiki nishadam.
This is a panchama varjya raga and is a janya raga of 64th melakartha raga Vaachaspathi.
Its structure comes a bit close to Saraswathi Raga. Madhyamam and nishadam are the
jeeva svaras of this raga.
Classical Songs
Sree Saambashiva sadguru – Harikeshanallur Muthaih Bhaagavathar
Saakshaatkari – Mutthuswaami kavi
Madhuraamritham
himAdrisutE pAhimAm -- Shyama Shastri

Raga: kalyANi / Tala: rUpakam
Pallavi:
himAdrisutE pAhimAm varadE paradEvatE
Anupallavi:
sumErumaddhya vAsini shrI kAmAkSi
Charana:
hEmagAtri paHNkajanEtri mataHNgAtmajE sarOjabhava harIsha sura munIndranutE
ambujAri nibhavadanE mauktikamaNihArashObhamAna gaLE bhakta kalpa latE
shyAmakRSNa sOdari gauri paramEshvari girijAla nIlavENi kIravANi shrI lalitE
himAdrisutE pAhimAm varadE paradEvatE

himadri suthe – daughter of the lord of Himalayas
pahimam – Please protect me
varade – grant me boon
paradevate – great goddess
Meaning: Oh daughter of the lord of Himalayas, grant me boon oh!! Great goddess
sumErumaddhya vAsini shrI kAmAkSi

Sumeru – mount sumeru
Madhya – in middle
Vasini – who resides
Meaning: Goddess Kamakshi who resides in the middle of Sumeru Mountain.
hEmagAtri paHNkajanEtri mataHNgAtmajE sarOjabhava harIsha sura munIndranutE

himagaatri – Whose body is like snowy mountains shiny, glowing.
pankajanetri – lotus eyes
matahngatmaje – daughter of sage matanga
sarojabhava – By Brahma
harisha – by Vishnu
sura munindranute – by celestials, sages and indra, worshipped.
Meaning: One whose body shines, who has the lotus eyes, who is the daughter of sage
matanga and who is being worshipped by celestials, sages, Indra, Vishnu and Brahma.
ambujAri nibhavadanE mauktikamaNihArashObhamAna gaLE bhakta kalpa latE

ambujari nibhavadane – face resembling moon
mauktika – of pearls
manihara – necklace of gems
shobhamana – being decorated by
gale – around the neck
bhakta kalpa lathe – one who grants whatever is asked by the devotees
Meaning: One who face resembles moon and who wears a necklace made of pearls and
gems. One who grants all the boons to her devotees.
shyAmakRSNa sOdari gauri paramEshvari girijAla nIlavENi kIravANi shrI lalitE

shyamakrishna sodari – Sister of sri Krishna
girijala nilaveni —one who has dark curly hair
kiravani – one who has sweet words
Meaning: Oh sister of sri Krishna, gauri, parameswari , one who has dark curly hair and
one who has sweet words , o!! Lalitha.
Import
The devotee calls out to his mother, trying to please her by singing her glories. He calls out
to the daughter of the Himalayas, whose body shines like the snowy peaks of Himalayas,
who has lotus eyes and being worshipped by all the celestial being including Indra, Vishnu
and Brahma. O!! Kamakshi who resides in the middle of the sumeru mountain, please grant
me boons.
He then describes the beauty of his mother praising and comparing goddess face resembling
moon. One that is adorned with necklace made of pearls and gem stones. One who grants
all boon to her bhaktas.
O!! Gauri, parameshwari who has dark curly hair and one with sweet words, o!! lalithe
please grant me boon. Visualizing his mother the devotee calls out to his mother to grant
him boon.
Talli ninnu nera -- Shyama Shastri

Raga: kalyANi / Tala: mishra cApu
Pallavi:
talli ninnu nera namminAnu vinavE
Anupallavi:
ellalOkamulakAdhAramaiyunna nA
Charana:
Adishakti nIvu parAkusEyaku AdariHncuTakidi maHncisamayamu gadA sarOjabhavAcyuta
shambunuta padA nIdu dAsAnudAsuDE
dEvi nIdu sarisamAnamevarani dEvarAjamunulu ninnu pOgaDaga nA vyatha dIrcci birAna
varAlOsagi nannubrOva nI jalamElanE
shyAmakRSNa pari pAlinI jananI kAmitArtthapradA paHNkajalOcani kaumArI rANI purANI
parAshakti kAmakOTipITha vAsinI
talli ninnu nera namminAnu vinavE

talli – Oh mother
ninnu – you
nera namminanu – I trusted you so much
vinave – please listen
Meaning : Oh mother I have trusted you so much please listen to me
ella lokamulaka adharamaiyunna na

ella – every
lokamulaku –worlds
aadhaaram – support/basis
maiyunna– you who has become so
na – my
Meaning: You are the basis of all worlds. All the worlds are dependent on you for their
existence.
Adishakti nIvu parAkusEyaku AdariHncuTakidi maHncisamayamu gadA

sarOjabhavAcyuta shambunuta padA nIdu dAsAnudAsuDE
Adishakti nivu – you are the primary source of all powers
Paraku seyaka – without ignoring

Adarinchutaku – to adopt me
Idi -- this
manchi -- good
samayamu – time
gada – isn’t it?
Sarojabhava -- brahma who is born from lotus
Acyuta shambhunuta paada – Vishnu and shiva who worship your feet.
Nidu dasaanudasude – I am servant of your servants.
Meaning: You who are the primordial power, please don’t ignore me. Isn’t it the right time
for you to adopt me? Oh mother who is worshipped by brahma ,Vishnu and shiva. I am the
servant of your servants.
dEvi nIdu sarisamAnamevarani dEvarAjamunulu ninnu pOgaDaga nA vyatha dIrcci birAna

varAlOsagi nannubrOva nI jalamElanE
devi nidu - devi your
Evarani – who is
sari samaanam –equal to?
Devarajamunulu -- the sages in the kingdom of devas
Ninnu pogadaga – are praising you
Na vyatha – my sorrow
Dircci – please remove
Birana varalosagi – grant be boon liberally
Nannu brova – rule and protect
Ni jalamelane --why r u making delay?
Meaning: Oh devi all the sages praise you saying who is equal to you ?.Cant you remove
my sorrows? And grant me all boons , cant you protect and rule me? Why r u making delay?
shyAmakRSNa pari pAlinI jananI kAmitArtthapradA paHNkajalOcani kaumArI rANI purANI

parAshakti kAmakOTipITha vAsinI
shyamakrishna paripalini – one who rules shyaama Krishna
kamitaartha prada – who fulfills the desires of the devotees
pankajalocani – one who has eyes which are like lotus
kaumari rani purani – who is not married, who is queen, who is from ancient times
parashakti kamakotipitha vasini – who is the primordial power residing at kamakoti pitham
Meaning: Oh Mother, who rules shyaama Krishna, one who fulfills the desires of her
devotees , who has lotus eyes, who is the primordial power who resides in kamakoti pitham.
Import
In this song the devotee desperately calls out to the mother of universe, to come and grant
all his boons.
The devotee calls out to its mother saying that he has full faith in her and asks her to listen
to all his pleas.
He says that she is the substratum of this entire universe. The whole world depends on
mother, without whom there is no existence. Here we see how the devotee brings out the
aspect of Devi being the sustainer of the whole universe. She is the controller of the all
worlds and with whose grace alone the sadhaka can attain moksha. Such a mother on
whom whole world is dependent, wont u listen to my pleas? , the devotee says.
As goddess is the sustainer of whole universe so she is most powerful. So the devotee calls
out to his mother saying, you are the source of all powers which the mankind receives. Only
through the grace of Ishwara will a person attain powers in any field.
He further says my mother who is the source of all powers please adopt this child, indirectly
meaning he is a destitute child anxiously waiting to meet the mother of the universe. Here
the attitude of the devotee seeking sole refuge in the mother of the universe is seen. When
a devotee entirely depends on Ishwara and not on the world, then alone he realizes
Ishwara.
He further asks whether it is not the right time to meet her child, O!! Mother? You who is
worshipped by Brahma, Vishnu and shiva. He further says that he is the servant of all her
servants. Here we see the attitude of a devotee who considers himself as servant to all in
the devotees of the goddess in the world. He has the attitude of serving the Mother of
universe by serving all her devotees. Thus a person attains the samabhaavam by seeing
ishwara in everyone, by serving everyone as the devotee of Ishwara.
He calls out to his mother saying the sages praise you saying there is no one equal to you,
O!! Mother wont u come and remove all my sorrows and grant all my boons ? Why are you
making delay in doing so?
O!! Mother who is the ruler of shyama Krishna, who fulfills all the desires of the devotees,
O!! lotus eyed one, one who is unmarried, one who is the queen, who is the supreme power
in the universe and who resides in the kamakoti pitam , please come and grant me boons.
Thus from this song we understand that the sustainer of whole universe is ishwara on which
all worlds depend on. He alone is supreme power. Taking refuge in this supreme power and
serving all the people in the world by considering them as devotees of Ishwara, one attains
moksha or liberation from all sorrows in this world.
Enna punniyam – Oothukadu Venkata kavi

Raga – Reethigowla
Tala – Mishra Chaapu
enna puNNiyam sheidEnO sadguru nAthA ettanai tavam sheidEnO nin aruL peravE
What great deeds I have done in the past; what all austerities I have done O Sadguru in
order to attain your grace?
pannarum vEdangaL paDittu uNarndAlum unnaruL illAviTTAl onrukkum udavAdu

tinna teviTTAda teLLamudE sadguru dEvA dEvA dEvA dEvA un aruL peravE
Even if all the scriptures are learnt, they are of no use if there is no grace attained from the
Sadguru. You are that sweet entity whose sweetness cannot be expressed in words.
Punya or merits alone leading to the grace of the Guru

Often we don’t understand as to how tough it is indeed to attain the grace of a Guru (to be
in the presence of a Guru and be guided in the spiritual path by the Guru). A seeker
definitely needs to have done lot of good deeds in the past and the virtues or merits from
those good deeds alone lead such a seeker to a Guru. This is because there are millions of
people in the world and only few among them go to a Guru. Of those few people who go to
the Guru fewer are those who become true disciples (complete surrender unto the Guru).
Still fewer are those who are able to totally apprehend the grace of the Guru thereby realize
the Self or Brahman here and now itself. Hence the Lord says that out of thousands of
people few strive for perfection; out of those striving few, fewer are those who know the
Lord in entirety.
A seeker should thereby understand that a lot has been done in the past in order to attain a
Guru. Thus having attained a Guru (directly or indirectly being guided by the Guru) we all
are learning Vedanta. Hence we should try to implement Vedanta and attain the goal of
moksha in this very birth itself – else it will be a big loss. A seeker should also try to do
good deeds always as such deeds will help in apprehending the grace of the Guru more and
more thereby taking the seeker more towards the goal of moksha. Good deeds are those
which are performed as an offering to Brahman or Ishwara or the Guru. All other deeds are
selfish in nature (leading to benefit for oneself or people around us) and hence are deeds
that will take us away from apprehending the grace of the Guru. Thus a seeker should
always (whenever possible though forgetting in between may happen) try to offer all
activities unto the Guru irrespective of how relevant they are.
Scriptures are useless if the grace of the Guru is not there

Scriptures will become mere intellectual knowledge and thereby a burden if there is no
surrender unto the Guru or apprehension of the Guru’s grace. Only through the Guru’s
grace can the Ego be completely destroyed. If this doesn’t happen then scriptural
knowledge will boost the Ego more and more. Ego when it is present will only cause sorrow.
Thus even after learning the scriptures a person will experience sorrow alone. In order to
make the scriptures useful a seeker should always surrender unto the Guru and have
devotion to the Guru. Surrender and devotion to the Guru will make the seeker apprehend
the ever-present grace of the Guru (which is veiled by Ego – since Ego is nullified through
surrender and devotion therefore grace is apprehended immediately).
Guru cannot be expressed in words

The Guru, words of the Guru, actions of the Guru etc. cannot be expressed in words even as
sweetness of sugar cannot be expressed in words but can only be intuitively experienced.
This is not because the Guru doesn’t exist or there is no greatness about the Guru that
should be expressed in words but because words will not suffice to express the Guru. The
Guru’s grace cannot only be intuitively experienced. We cannot speak about the love of a
mother who bears the child for nine months inside herself – similarly the grace and
importance of the Guru cannot be expressed in words. A seeker can only surrender unto the
Guru and apprehend the grace thereby realizing the all-pervasive Brahman as one’s blissful
nature of Consciousness.
May we all apprehend the ever-present grace of the Guru by implementing Vedanta so that
we will ever rejoice in bliss.
Praadeshikam
Kandar Anubhuti
In May month magazine we saw the prayer stanza of Kandar Anubhuti where the author
Saint Arunagirinathar prays to Lord Ganesha to remove all the obstacle so as to complete
the task that is undertaken, that is to complete this work of Kandar Anubhuti.
Let us enter into the first verse of the work.
Stanza 1
Aadum parivel ani sevalena
Paadum paniye paniyaay arulvaay
Thedum kayamaa mukanai cheruvil
Saadum thani yaani sagotharane
Meaning:
O Lord Muruga, the younger brother of Lord Ganesha – who killed the great asura
Gajamukha who was searching devas for killing – grant me the boon to speak about the
glory of the Lord, dancing peacock, the Vel and the cock as the only job and nothing else.
In this stanza, the author is praying to Lord Muruga to bless him so that he speaks only
about the Lord all the time and does that as the only work. A devotee who has completely
surrendered to the Lord can have nothing but Lord alone in their mind. Such a devotee
whose mind always has the thought of Lord alone is one with the Lord. And such a devotee
can only speak about the Lord and nothing else. Such a devotee even when dealing with
worldly interactions will be able to relate to the Lord in one way or the other in his mind. In
such a state of a devotee, there is no necessity for him to pray to the Lord in order to have
Lord in the mind, because such a devotee is already one with the Lord or there is no
difference whatsoever to even pray to the Lord. And, one with the Lord means that such a
devotee has the clear understanding that Lord alone exists and nothing else. When there is
the immediate knowledge that Lord alone exists and there is nothing else, then the
difference between devotee and the Lord vanishes.
Lord Krishna says in Chapter 7

“theshaam jnaani nithya yukthah ekabhakthir vishishyathe
Priyohi jnaaninor athyartham aham sa cha mama priyah”
Of them, the man of knowledge, endowed with constant steadfastness and one-
pointed devotion, excels. For, I am very much dear to the man of knowledge and
he is dear to me.
Here, the author prays to the Lord as to make him sing the glory of the Lord and make that
as the only work for him. For a seeker of liberation, who wants to find a way to cross over
this samsaara, may need guidance and help to find the way. Only Mahatmas or Jivan
Mukthas can provide such guidance, no other normal person can provide help to such a
spiritual seeker. There is no necessity for Mahatmas to provide help to people in the world
since they are always immersed in that non-dual reality of Brahman. But out of compassion
Mahatmas help the people in the world in all possible ways. A sincere seeker who seeks
liberation will be able to make use of whatever come from a compassionate mahatma for his
spiritual growth and there by attains the goal of moksha. One of such compassionate
Mahatma is our current author Saint Arunagirinathar giving us this work of Kandar
Anubhuti. He seeks grace to be able to sing the glory of Lord Muruga his beloved deity. For
Mahatmas dedicating the work to the Lord is very natural because they clearly know without
any doubt that Lord alone exist and he is not the doer. But for the spiritual seekers, it is a
goal to be achieved and an effort to be put to dedicate all actions to the Lord. Also, Glory of
the Lord are not always limited to what Lord is capable of doing, the real glory of Lord is his
nature of Anandam. When a seeker understands this nature of the Lord being the ocean of
Anandam very clearly, he will seek only the Lord and nothing else.
Here in this work of Kandar Anubhuti, the author enumerates the glory of Lord Shanmukha
who killed many asuras with his Vel as well as his real nature of Consciousness. Lord
Shanmukha is the brother of Lord Vigneshwara. Lord Vigneshwara is the Lord of obstacles,
he conquered the great elephant faced asura by name Gajamukha, made him a tiny mouse
and using that as his vehicle. It only shows that Lord Vigneshwara can conquer any great
obstacle and make it a tiny one thus making a way towards the goal with fewer obstacles.
He conquered asura Gajamukha and saved all devas and munis. Obstacles are the dual
thoughts in the mind of the seeker which are the impurities in the mind. When the
impurities are removed from the mind, then by constant contemplation on the goal the mind
gets one-pointed focus on the goal and finally the seeker will be able to attain the goal. Lord
Vigneshwara, who is the brother of Lord Muruga, will remove all obstacles for a seeker to
have constant contemplation on the Lord and there-by realize the Lord as his own nature.
Charitham
Bhagavan Vyaasa
Normally in charitham we deal with mahatmas who have lived in the recent past but this
month we will see a brief on Vyaasa Maharshi as Guru Poornima (celebrated this month) is
celebrated as his birthday.
Vyaasa Maharshi was the son of Sage Paraashara and Saavithri (who went on to become to
the empress of hastinaapura). Vyaasa is also known by the name of Veda Vyaasa because
he collated the Vedas and systemically arranged them into the four Vedas that we know
today. It is a wrong notion to think that Veda Vyaasa created the Vedas as the Vedas are
apaurusheya or not created by any being (Vedas are the very breath of Brahman). Veda
Vyaasa just formalized the Vedas at a time when they were spread here and there.
Moreover Veda Vyaasa was also instrumental in bringing the Atharva Veda to the four Vedas
thereby making it one among the four (at a time when Atharva Veda was scorned upon as a
Veda filled with just black magic and other stuff – even Vasistha was against Atharva Veda).
This is a very great contribution as Atharva Veda has the shortest and most important of
the dasha or even all Upanishads (as Rama himself says in Muktikopanishad that Mandukya
Upanishad which is part of the Atharva Veda alone is enough to liberate a seeker). The
importance of Mandukya Upanishad is known by the fact that Gaudapadacharya (parama
guru of Sankara) wrote an exhaustive four-chaptered kaarika on it which has been
commented upon by Sankara.
Veda Vyaasa’s birthday being celebrated as Guru Poornima is very important as Vyaasa
himself wrote not just the Mahabharatha and puranas but also the logical exposition of the
Upanishads titled Brahma Sutra. Brahma Sutra is great not just for its logical analysis but
also for the fact that in just four sutras Vyaasa encapsulates the entire work as well as the
entire Vedas or entire knowledge itself. A true understanding of just the first four sutras of
Brahma Sutras, known as chathussutri, is enough to give the seeker instant liberation.
Many scholars and seekers might disagree on the above statements and say that the
greatest contribution by Vyaasa is the famous purana of Srimad Bhagavatham. We can
never compare apples to oranges – we cannot compare logic with theory. Each has its
place. Brahma Sutra analyzes the scriptural texts from a logical perspective whereas
Bhagavatham (thought has logical analysis as well) is a text wherein one-pointed focus on
Brahman can be found in each and every chapter. One tells us as to how to apply simple
and direct logic and another tells us how to implement Vedanta through constant
contemplation of Brahman at all times. Bhagavatham also gives us wonderful stories with
import on Brahman always, never losing focus out of Brahman. This is very important for a
seeker as there are so many distractions around us. We ourselves are in a story revolving
around us and the world around us. In this story we can learn a lot as to how to implement
Vedanta; we can learn to remember Brahman at all times thereby bringing a good
conclusion to the story; this conclusion isn’t just appearing at the end of the story but the
conclusion appears each and every moment of the story; this conclusion thus isn’t just a
happy ending but it is happiness that pervades the entire story making us rejoice every
moment of our lives.
Everyone has a preference of their own and hence one might say that he likes
Bhagavatham; another might say he likes Gita; yet another might say he likes Bhaja
Govindam; yet another might say that she likes Upanishad (the “she” is to show that there
is no sense of discrimination in sexes☺). Only fools will argue and spend time in futile
efforts to figure out which is greater. Nothing is greater or nothing is lesser in importance as
everything is pervaded with Brahman and Brahman alone. In each of the scriptural works,
whether it be Upanishads, Gita, Prakarana granthas, Puranas etc., we find Brahman as the
main import – it is this subtle yet supreme truth that Vyaasa puts in the fourth sutra in
simple terms as “tat tu samanvayaat” (all the scriptural statements harmoniously speak
about Brahman – harmony is the key-word to be remembered).
☺Let us not spend too much time in arguments over what is greater but try to implement
Vedanta in our lives through the contributions made by Veda Vyaasa.
There are many stories that can be said about Vyaasa but the one that comes to mind now
and remembering Guru as the main subject-matter for this month is the incident where
Shanthanu was sick and nobody could cure him of his sickness. The priest in the palace
didn’t believe in Atharva Veda and hence couldn’t cure Shanthanu. Vyaasa who had then
learnt from Jaabaala Atharva the Atharva Veda (though indirectly or secretly we can say)
was passing by that area and came to know about the sickness of Shanthanu. He visited the
palace. Bhishma was overseeing the sages and others who came to pray for the emperor.
When Vyaasa approached Bhishma, Bhishma not knowing that Vyaasa was a compassionate
master told him that the emperor was sick and what did he want from the palace (money or
anything else). To this Vyaasa smilingly replied that he came to give, not take. Vyaasa was
taken to the emperor where Saavithri was there. Vyaasa through the chants from Atharva
Veda he had learnt was able to cure Shanthanu completely.
Though we can see the story and explain the importance from different angles, what we
have to learn from this is that spiritual masters don’t need anything from the world. As
Ramana Maharshi used to say, a mahatma’s very presence is beneficial to the world. A
Mahatma doesn’t need anything from the world (aapthakaamasya kaa sprihaa – what desire
can be there for one whose desires have been completely fulfilled). A Mahatma is always
there as a source of bliss – due to being of the nature of compassion, such a mahatma is
ever-ready to help out people who seek him or her. Of course the criteria is we have to seek
the mahatma – without being sought out the mahatma will not give us any relief or solace
(the manu smrithi quotation of “naapristo kasyachit brooyathaam” or “don’t speak unless
questioned” can be remembered). We cannot just sit at home and expect to be paid money
– we have to go to work and work; only then will we get money. Similarly just because a
mahatma is there in our midst doesn’t mean that we will always get our desires fulfilled. In
order for our desires to get fulfilled we have to seek the mahatma, with openness and
surrender. The main reason why only we seek out the mahatma our desires will be fulfilled
is that the mahatma’s grace which is spreading to the entire world is blocked by our micro-
world that we create around us; this micro-world doesn’t allow anything to enter into it
without our permission and our permission is only for “I” and “mine” or things we are
attached to. This is what Mahatmas commonly call as “the heart being closed”. When the
heart opens we are ready to apprehend the ever-present grace of the mahatma. As AMMA
says, the mahatma’s or Brahman’s grace is always there like the rays of sun; if we close the
doors and windows of our hearts and complain that sunrays are not coming in, who is to be
blamed?
From this story we can learn as to how such Mahatmas are ready to help us but we have to
open our hearts and let these mahatmas cure us of our sufferings and sorrows. When we
are ready to do this, we will find that instantly we are being cured and we will be able to
rejoice in bliss even as shanthanu was cured of his sickness.
While reading the Bhagavatham we may find that in many places Vyaasa wasn’t a proper
mahatma. For instance when Narada approaches him and says that he didn’t focus on the
Lord in Mahabharatha thereby making him sad and discontent and thus prompting him to
write the Bhagavatham; another instance is when Shuka passes by a stream where women
were bathing, shuka was naked but the women didn’t suddenly come out and take their
clothes. When Vyaasa passed by they immediately took their clothes and covered
themselves. When asked as to why they were afraid of the old Vyaasa and not of his young
son Shuka, they reply that Shuka doesn’t have any sense of “I” and “mine” whereas Vyaasa
did have. All these stories are just plays of mahatmas in order to show us the importance of
things. The first case is where we find the importance of remembering the Lord at all times
– even dharma doesn’t supersede the Lord; the Lord is the highest importance and should
have the highest priority if we need eternal bliss. The second case is where we find that as
long as “I” and “mine” are there, we will end up with suffering in the world; the world will
be revolting against us even as we are revolting against the world; this means that world
will constantly pose obstacles thereby leading us into sorrows. Even if we are old, this “I”
and “mine” will not vanish unless we are able to focus on Brahman and Brahman alone
(renouncing everything else for Brahman).
We should be considered fools if we don’t understand the plays of these spiritual masters to
make us understand values and implement Vedanta in our lives. Even if we aren’t able to
fully understand we should always take the good in everything and the rest we should just
ignore until we are able to get proper answers or perspective from a master who is able to
explain it.
An entire book as huge as the mahabharatha can be written explaining the greatness and
importance of Veda Vyaasa but that is not something that we need now. We only need to
understand the greatness as quickly as we can thereby making us tread the path that the
great master of Veda Vyaasa has shown us so that we will be able to attain the goal of
eternal bliss here and now itself.
Prostrations to the great master of Veda Vyaasa in this benign month of Guru Poornima.
Vedanta Pariksha
This month all questions are about the various Gurus in the world.
1) The Guru who taught the Sanaka sages was:

a) Dakshinamurthy
b) Narada
c) Brahma
d) Vishnu
2) The saint who was the inspiration behind Swami Rama Teertha of the 20th century
a) Ramakrishna Paramahamsa
b) Swami Vivekananda
c) Sankaracharya
d) Dakshinamurthy
3) The Guru of Sri Ramakrishna Paramahamsa was
a) Sankaracharya
b) Sarada Devi
c) Totapuri
d) Chaitanya Mahaprabhu
4) The Guru instrumental in spreading Vedanta first to the west
a) Swami Chinmayananda
b) Swami Vivekananda
c) Swami Ramakrishnananda
d) Swami Dayananda Saraswathi
5) The Guru of recent times who spread Gita to the entire world
a) Swami Vivekananda
b) Swami Dayananda Saraswathi
c) Swami Chandrasekharendra Saraswathi
d) Swami Chinmayananda
6) Narada approached this Guru in the later part of Chandogya Upanishad
a) Vishnu
b) Brahma
c) Sanatkumara
d) Dakshinamurthy
7) Acharya is defined as a person who preaches the scriptures, establishes rules and
follows them himself. Name three jeevan mukthas in the current time who can be
called as acharyas (in the true sense of the world).
8) The Guru who taught his own mother in Bhagavatham
a) Vasista
b) Valmiki
c) Kapila
d) Vyaasa
9) Name the two Gurus from whom the tradition of gurus start (we can consider two
different threads coming down the line from these two gurus).
10) The Guru known for not speaking much
a) Swami Chandrasekharendra Saraswathi
b) Ramana Maharshi
c) Sri Naarayana Gurudevan
d) Sri Ramakrishna Paramahamsa
Watch out the next magazine for answers to this quiz. Email your responses to
admin@vedantatattva.org and find out how good your scores really are.
Answers to previous quiz
1) B (12th chapter)
2) C (14.9)
3) A (13.1)
4) 18.61, 15.15, 13.18 and many others too
5) B (13.12)
6) A (8th chapter)
7) C (16th chapter)
8) A (2.20)
9) A (3.5)
10) C (4)
Scores
Prabhat – 10
Sunanda – 10
Aparna – 10
Sivaraman & Dhanam – 10
Kudos to all who not only answered but scored 100% showing our liking and deep grasp
of Gita☺.
Ghatanaa
Guru Poornima – July 25th

Guru Poornima is a day celebrated as the birth day of Veda Vyaasa and as a day where all
the disciples in the world offer prostrations at their Guru’s feet. This isn’t a day that has to
be celebrated just once a year but it is on this day that we have to take the resolution to
remember the Guru each and every moment of our lives so that we will be able to progress
quickly in the spiritual path towards Brahman and realize Brahman in this very birth itself.
May we take resolution to remember the Guru, implement Vedanta and realize Brahman in
this very birth itself through constant remembrance of the Guru.
Mata Parichayam
Shankarcharya Matha, Kalady

Kalady is the holy birth place of Adi shankaracharya. This place is situated on the banks of
the river Periyar (earlier name was river poorna) in Ernakulam District in Kerala. A place of
a Mahatma will definitely have its own beauty that would attract many people. The place of
kalady, janmaboomi of Adi Shankaracharya, is indeed a very serene and beautiful place.
But this place though was known as the birth place of Adi Shankaracharya was not
recognized until the beginning of 20th Century. The 33rd Pontiff of Sringeri Sarada peetham
Jagadguru Sri Sachchidananda Shivabhinava Narasimha Bharati was the one to rediscover
this place. Many devotees considered that Mahaswamiji was an incarnation of Adi
Shankaracharya himself because his life was very similar to the life of Adi Shankaracharya.
Mahaswamiji had a great respect for Adi Shankaracharya. When he was going on a Vijaya
yatra he felt that there was no enough reverence and dedication for Adi Shanakaracharya
among people who had dedicated his whole life removing so many evil minds from the
country, so many superstitious beliefs and other practices from the country and also helped
people to progress towards the Ultimate goal of Moksha. After returning back to Sringeri,
Mahaswamiji was thinking what should be done to spread the message of Sanatana
Dharma.
With these thoughts in mind, Mahaswamiji sought the help of then Diwan of Mysore, Sri K.
Seshadri Iyer to establish a shrine at Kalady the birth place of the great master. Sri K.
Seshadri Iyer went on a trip to Kalady to see where shrine can be established. The dhiwan
had to struggle a lot to reach Kalady as there were 3 places by name Kalady in kerala.
Madhaveeya Shankara Dig Vijaya speaks about Kalady at the bank of River Purna. Based on
that he reached the right place of Kalady and after reaching that place he was thoroughly
confirmed that he was at the right place as many place references mentioned in the
Sankara Dig Vijaya matched with that place of Kalady.
He then rushed back to Sringeri Mutt to meet the Mahaswamiji to tell him the facts he found
in Kalady. Overjoyed, Mahaswamiji decided to have a land and then build a shrine around
there. He thought that this would be a very long work and would take lot of time and
money. In the mean time, Mahaswamiji asked Pandit Sri Srinivasa Shastri to reach Kalady
and conduct Sankara Jayanti in that place every year. As per the wish of Jagadguru, Sri
Srinivasa Shastri conducted programs for Shankara Jayanti every year. Near the River
Purna there was an ashram with some group of Sanyasis, near to that Ashram Sri Srnivasa
Shastri conducted Sankara Jayanti program. Many years passed this way, people from many
places came to Kalady and participated in the Shankara Jayanti programs every year.
Gradually, people understood the need for a Shrine in that place, but acquiring a possession
in those days was not easy.
After nearly 11 years from the idea of consecration of Kalady first came in the mind of
Mahaswamiji, there was slight hope of really making it happen when Sri V.P. Madhav Rao
became Diwan of Travancore. Sri Seshadri Iyer and Sri Srinivasa Shastri were no more at
that time. Sri Madhav Rao had a great reverence for Mahaswamiji. He got the darshan of
Mahaswamiji when he was working as deputy commissioner of Shimoga. In 1905, he
became the Dhiwan of Travancore. Mahaswamiji sent the sarvadhikari of the Mutt N
Srikanta Shastri and Diwan Bahadur A Ramachandra Iyer to Travancore to meet Madhav
Rao. Srikanta Shastri and Ramachandra Iyer expressed the wish of Mahaswamiji to Madhav
Rao and the Maharaja of Travancore Padmanaba Dasa Sri Moolam Tirunal Bala Rama
Varma. As if willed by the Lord, an year before this meeting there was an Act passed by the
Government-General of India for the preservation of antiquities and conservation of ancient
monuments. On 27th January 1906, a government order was passed to preserve the birth
place of Shankaracharya as part of the Act passed in the year 1904. Based on the court
order, Moolam Tirunal acquired the land near the bank of River Purnam. Moolam Tirunal
handed over the land and also a sum of Ten thousand rupees to the officials of Sringeri
Mutt. On hearing this, Mahaswamiji was overjoyed and hastened to start the work of
building the Shrine and temples in Kalady.
In the year 1907 Mahaswamiji decided to go on Vijaya Yatra to kalady. He travelled via
some parts of Tamil nadu before entering into Kalady. All through the Yatra, everyone
having learnt that Mahaswamiji had started this Yatra to consecrate Adi Shankaracharya
Shrine at Kalady, paid due respect to Mahaswamiji. Donations came pouring as they went
through the yatra. When they entered Travancore, Mahajara Moolam Tirunal received
Mahaswamji in a proper traditional way and with reverence. Mahaswamji stayed at the
Royal Palace for a while, blessed the family and continued his Yatra towards Kalady. When
he reached Kalady he continued to give instructions about building the shrine and temples
around the shrine.
As per the instructions of Mahaswamiji, two shrines were built on the North bank of the
River Purna. To the east of the shrine of Adi Shankaracharya, shrine of Goddess Sharada
was also built. This temple also had seven Matrika devis in seven of the eight
direction(other than south). The front door way which was facing south led to the sanctum
of Goddess Sharadamba and around the Sanctum were the other devis Maheshwari,
Kaumari, Vaishnavi, Varahi, Indrani and Chamunda. To the east of temples and outside of
their enclosure a building named “Sacchidananda Vilas” was built to serve as the residence
for Mahaswamiji. Kumbabhisheka for the temple was conducted on 21st February 1910.
Then after, this place of Kalady became a pilgrimage spot. Mahaswamji started conducting
Shankara Jayanti and Navaratri at Kalady every year. In 1927, Veda Patashala was started
by Jagadguru Sri Chandrashekara Bharati Mahaswamigal. He also built a staff quarters and
a agraharam. Jagadguru Sri Abhinava Vidhyatheertha Mahaswamigal made lot of
improvements like constructing a guest house for pilgrims. The present peethathipathi H.H
Sri Bharati Theertha Mahaswamigal made still more improvements to kalady. In 1991, H.H
laid the foundation stone for Sri Shankaracharya University of Sanskrit at kalady. H.H is the
chief counselor of the University.
The Temple complex draws a large number of devotees and pilgrims especially during Sri
Shankara Jayanthi and Sarada Sarannavarathri festivals. Pilgrims and tourists from all parts
of India and abroad, visit this temple for spiritual solace and peace of mind.
Anukramaanika Nirdesham
1. Editorial – a general message

2. Guru Mahima – Guru Gita explained in parts from the beginning
3. Mukhya Vishayam – main topic with a detailed explanation of a Vedantic concept
4. Sankshiptha Vedanta – brief summary of a Vedanta grantha
5. Gitaamritham – one sloka of Gita explained
6. Upanishad Prachaaram – summary of a Upanishad
7. Raga Varsha – analysis of a raga (both Hindustani and carnatic equivalents)
8. Madhuraamritham – one devotional/spiritual classical krithi.
9. Praadeshikam – one sloka of a work from regional languages
10. Charitham – brief life-history of a Mahatma
11. Vedanta Pariksha – Q & A
12. Ghatanaa – days of spiritual significance in the month
13. Mata Parichayam – knowing a mutt
1. Comments
2. Suggestions
3. Corrections (word, sloka, content etc.)
4. Would like to see specific content
5. Would like to contribute (through research from websites, don’t need to write up the
content yourself)
Mail admin@vedantatattva.org.
Feel free to forward this to anyone who might be interested.

Online download of the magazine can be found at
http://vedantatattva.org/vedantagroup/VedantaDarshanam
Subscribing and unsubscribing can be done by mailing admin@vedantatattva.org for now.
Watch out http://vedantatattva.org for news about the magazine.

VedantaDarshanam July10

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

VedantaDarshanam July10

Uploaded by

Copyright:

Available Formats

AUM NAMAH SHIVAYA VEDANTA DARSHANAM July 10

AUM NAMAH SHIVAYA

Vedanta Darshanam ..................................................................................................................................... 1

Yasya jnaanam idam vishwam na drishyam bhinnabhedhathah

World – a source of sorrow

world is a source of sorrow because it is temporary and constantly changing (anityam

Guru – Brahman and source of bliss

Gukaarascha andhakaaro rukaarastan nirodhakrit

Constantly seeking the Guru

Guru – an abode of compassion

Guru – three types

Ramakrishna Paramahamsa gives this beautiful story to illustrate the greatness of a

Guru – one word answer for the seeker

Guru’s actions – resonance of advaita or non-duality

True Guru and false Guru

Prostrations to the Guru again and again

Upadesa Saahasri of Sankaracharya

Dhoomena aavriyathe vahnir yathaadarsho malena cha

Ajnaanenaavritham jnaanam tena muhyanthi janthavah

Jnaanena tu tad ajnaanam yeshaam naashitham aatmanah

Vadanthu shaastraani yajanthu devaan

How to truly benefit from a Guru?

1. Pranipaatham – surrendering at the feet of the Guru

Mundaka Upanishad 1.2.12

Srotriya – knowledge of the concepts in the scriptures

If we understand these two simple characteristics of a Guru (knowledge of the concepts of

himAdrisutE pAhimAm -- Shyama Shastri

himAdrisutE pAhimAm varadE paradEvatE

sumErumaddhya vAsini shrI kAmAkSi

hEmagAtri paHNkajanEtri mataHNgAtmajE sarOjabhava harIsha sura munIndranutE

ambujAri nibhavadanE mauktikamaNihArashObhamAna gaLE bhakta kalpa latE

shyAmakRSNa sOdari gauri paramEshvari girijAla nIlavENi kIravANi shrI lalitE

Talli ninnu nera -- Shyama Shastri

talli ninnu nera namminAnu vinavE

ella lokamulaka adharamaiyunna na

Adishakti nIvu parAkusEyaku AdariHncuTakidi maHncisamayamu gadA

Paraku seyaka – without ignoring

dEvi nIdu sarisamAnamevarani dEvarAjamunulu ninnu pOgaDaga nA vyatha dIrcci birAna

shyAmakRSNa pari pAlinI jananI kAmitArtthapradA paHNkajalOcani kaumArI rANI purANI

Enna punniyam – Oothukadu Venkata kavi

pannarum vEdangaL paDittu uNarndAlum unnaruL illAviTTAl onrukkum udavAdu

Punya or merits alone leading to the grace of the Guru

Scriptures are useless if the grace of the Guru is not there

Guru cannot be expressed in words

Lord Krishna says in Chapter 7

1) The Guru who taught the Sanaka sages was:

Answers to previous quiz

Guru Poornima – July 25th

Shankarcharya Matha, Kalady

1. Editorial – a general message

Feel free to forward this to anyone who might be interested.

You might also like