DHARMA AND MOKSHA

Guru Purnima Lecture by Swami Paramarthananda

Transcribed by Sri VLN Prasad

NOTE: Swami Paramarthananda has not verified the transcription of

talks. The transcriptions have been done with Swamiji’s blessings
by his disciple.

Published by :

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General Talks Dharma and Mōksha

Dharma and Mōksha

sadāsiva samārambhām sankarāchārya madhyamām
asmad āchārya paryantām vande guru paramparām
In the Bhagawad Gīta, there is a significant Slōka which Bhagawān
utters. We find it in the 3rd chapter of the Gīta. That Slōka is -
lōkēsmin dividhā nishthā purā prōktā mayānaghā
gnyāna yōgēna sānkhyānām karma yōgēna yōginām
In this verse, Lord Krishna points out that the entire spiritual journey of
a spiritual seeker consists of two stages. The first stage is Karma Yōga
and the second and final stage is Gnyāna Yōga. Both stages are equally
important for all seekers and they must be sequentially followed by all
seekers. They are not simultaneous, but they are two sequential stages.
Karma Yōga is the first stage and Gnyāna Yōga is the second stage. A
Karma Yōgi is a junior spiritual seeker and Gnyāna Yōgi is a senior
spiritual seeker. Krishna calls junior seekers as Yōgis and calls the
senior seekers as Sānkhyāha - gnyāna yōgēna sānkhyānām. Sānkhya
means senior spiritual seeker.
Lord Krishna says - I have talked about these two spiritual stages in the
beginning of the creation itself, through the Vēdās. Through the Vēda
Pūrva Bhāga, the Karma Yōga stage is talked about and through the
Vēda Anta Bhāga, Gnyāna Yōga stage is talked about. In the Bhagawad
Gīta, Krishna only revives that Vēdic teaching.
That is why Krishna says - purā prōktā mayānagha. Arjuna, I am not
newly introducing, but I have talked about it in the Vēda itself. Thus,
these two important spiritual stages have been introduced at the
beginning of the creation, through the Vēda, by the Lord himself.
These two Yōgās have been preserved, followed and taught by
generations and generations of Āchāryās. Because these two stages are
available even now, we are able to follow that and attain the goal of
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General Talks Dharma and Mōksha

liberation. Therefore, every spiritual seeker is indebted to the Āchārya

Parampara.
Because of the Āchārya Parampara only, these two stages are available
even now for us to follow. Therefore, once a year, during Gurupūrnima
day or Vyāsapūrnima day, every spiritual seeker remembers the entire
Ācharya Parampara - nārāyanam padmabhuvam vasishtam shaktim cha
tat putra parāsharam cha.
For centuries, for millennia, this tradition has been mentioned.
Therefore, we worship the Ācharya Parampara and remember these two
stages of Sādhana so that we can follow them diligently. The best way
of expression of our gratitude to the Ācharya Parampara is remembering
these two stages on the auspicious Gurupūrnima day so that we can
decide where we stand and we can also follow further.
Therefore, as a tribute to the Ācharya Parampara, I would like to briefly
dwell upon these two stages to be followed by a junior seeker and the
senior seeker. At the end of the Lecture, you have to decide whether you
come under junior seeker category or senior seeker category because for
many people, even that is not very clear.
Without knowing where I stand, how can I decide the direction of
travel? So, I am going to summarize the Karma Yōga stage of the junior
seeker called Karma Yōgi and Gnyāna Yōga stage of senior seeker who
is called Sānkhya or Gnyāna Yōgi. This has been very clearly presented
in the Bhagawad Gīta.
We will take up the first stage of Karma Yōga. Karma Yōgi, a junior
seeker is one who has clearly fixed Mōksha as his primary goal. Karma
Yōgi is a Karma Yōgi who has fixed Mōksha as the primary goal of life.
Not that the other worldly goals are not there.
Especially, if one is a Grihastha, so many worldly goals are there. But in
and through all of them, primary personal goal is Mōkshaha. In
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Sanskrit, fixing the Mōksha as the goal is called Sādhya Mōkshaha.

Sādhyam means that which is to be accomplished by me. What is the
definition of a goal? Goal is that which I want to accomplish.
Whatever is to be accomplished in future is called Sādhyam in Sanskrit.
Thus, Karma Yōgi has got a Sādhya Mōksha in his mind. What is the
definition of Mōksha? Mōksha is defined as freedom from Samsāraha -
samsāra nivruttihi mōkshaha. What is Samsāra? It is certainly not wife.
In Tamil, Samsāram means wife. Don’t take that meaning.
Punarapi Jananam Punarapi Maranam cycle is called Samsāra. Another
definition is Mortality. Mortality is Samsāra. Mrutyuhu is Samsāra.
Mōksha means Samsāra Nivrutti. Freedom from Mortality, otherwise
called Amrutatvam, immortality is Mōkshaha. As given in the famous
prayer - asatōmā sad gamaya, tamasōmā jyōtirgamaya, mrutyōrmā
amrutam gamaya.
Amrutam, immortality means Mōksha. This immortality, this Mōksha is
the Sādhyam in the mind of the junior seeker, Karma Yōgi. What I want
to highlight through my talk is, the difference between the mindset of a
Karma Yōgi and Gnyāna Yōgi. I want to establish that the difference
between Karma Yōga and Gnyāna Yōga is not an external difference.
It is not a physical difference. The difference is only in the mind set or
attitude. What is Karma Yōgi’s mind set? We have to carefully note that
for a Karma Yōgi, Sādhya Mōksha is the goal and that is Amrutatva
Prāptihi. Remembering this Sādhya Mōksha, he looks for varieties of
Sādhanās to attain that Sādhya Mōksha because goal requires a means
or Sādhana.
Therefore, he asks the question - what are the Sādhanās that I have to
follow to attain Sādhya Mōksha which is my goal. Bhagawad Gīta gives
several Sādhanās. In the 13th chapter, Amānitvam, Adambhitvam etc, 20
Sādhanās are mentioned. In the 16th chapter, Abhayam, Satva
Samshuddhihi, 26 of them are mentioned.
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There are varieties of Sādhana. Some of the Sādhanās are in the form of
certain special activities, in the form of our contribution. Contributory
activities called Sath Karmāni or Pancha Mahā Yagnyāha. I am not
talking about Pancha Mahā Yagnya. All of you know that. Thus, Sath
Karmāni, contributory activities are part of the Sādhana.
Along with Sath Karmāni, varieties of spiritual virtues like Ahimsa,
Satyam etc, are mentioned. Amānitvam, Adambhitvam, Ahimsa,
Kshantihi, Arjavam come under Sath Gunāha. Thus, Sath Karmāni and
Sath Gunāha are the set of Sādhanās that I have to follow as a Karma
Yōgi to attain my goal. What is the goal? Sādhya Mōkshaha.
For the facility of communication, all these Sādhanās put together (Sath
Karmāni + Sath Gunāha), I will call all these disciplines together by the
word Dharmaha. Dharma means the instructions given by Shāstram -
shōdhana lakshanaha arthaha dharmaha. I am going to name the
instructions given by the Shāstram in the form of Sath Karmāni and
Sath Gunāha as Dharmaha.
Thus, consolidating this, Dharma is Sādhanam and Mōksha is Sādhyam.
So, what is the mindset of a Karma Yōgi? Dharma is Sādhanam.
Dharma means Sath Karmāni + Sath Gunāha. This Dharma is the
Sādhanam. Sādhana is the means and Mōksha is Sādhyam. Dharma
Sādhana, Mōksha Sādhyam.
I have to follow Dharma so that I can attain Mōksha. This is the mindset
of a Karma Yōgi. Throughout the Karma Yōga life style, I want to
follow Dharma, I have to attain Mōksha. I have to follow Dharma, I
have to attain Mōksha - A Karma Yōgi preserves, nourishes and follows
this mind set, this thought pattern all the time, remembering that
Mōksha is my goal.
I hope to get Mōksha in this life and everyday in front of God, I pray for
Mōksha. Especially on Gurupūrnima day, when I do Guru Namaskāra, I
pray for Mōksha. Thus, Mōksha is Sādhyam. What is the Sādhana?
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Dharma is Sādhana. This is the mindset of a Karma Yōgi. Bhagawad

Gīta says - may you diligently follow this life style keeping Mōksha as
goal.
When you study the list of Sādhanās given in the scriptures, in the list of
Sādhanās, there is one important Sādhana which is mentioned. That
important Sādhana is systematic study of scriptures which talk about the
nature of Mōksha. If you see the list of Sādhanās (Sath Karmāni + Sath
Gunaha), it includes one significant Sādhana. That is, systematic study
of scriptures under a Guru.
What type of scriptures? Not Rāmāyanam, but those scriptures which
thoroughly talk about the nature of Mōksha. Any scripture that talks
about the nature of Mōksha is called Vēdānta. The subject matter of
Vēdānta is the nature of Mōkshaha. For a Karma Yōgi, it is very
important because the goal of a Karma Yōgi is Mōksha.
Therefore, he should certainly know what the nature of Mōksha is
which is the primary goal of life. I have to necessarily study this.
Therefore, in the 13th chapter Krishna says, adhyātma gnyāna nityatvam
- study the Mōksha Shāstrās regularly. Karma Yōga includes the study
of Mōksha Shāstra regularly under a Guru.
It is not for a day or two, but consistent and systematic study is very
important. When a Karma Yōgi studies the Mōksha Shāstra, the
scriptures give him a very significant and profound message. It takes
some time to grasp that message, but that message is very significant,
very profound and also difficult to accept initially.
What is the message of the scriptures regarding the nature of Mōksha?
The scriptures say - Mōksha does not exist as a goal at all! Sādhya
Mōkshaha (Mōksha as a goal) does not exist at all. Therefore, chasing
Sādhya Mōksha is chasing mirage water because Sādhya Mōksha does
not exist. Scriptures do not stop with this statement, but scriptures
systematically communicate by giving logical reasons for this message.
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Why Sādhya Mōksha does not exist? It is because logically, Sādhya

Mōksha cannot exist. Why Sādhya Mōksha cannot exist? It is because if
you study the nature of Mōksha, without mechanically using the word
Mōksha, if you analyze the nature of Mōksha, Mōksha cannot be
Sādhyam.
What is Sādhyam cannot be Mōksha. Mōksha cannot be Sādhyam,
Sādhyam cannot be Mōksha. Sādhya and Mōksha combination does not
and cannot exist like light and darkness. Scriptures give the reason also.
Why? Look at the definition of Mōksha. What is the definition that we
gave in the beginning? mrutyōrmā amrutam gamaya.
Amrutatvam is the definition of Mōksha. Amrutatvam means
immortality. Immortality means eternity. Eternity means that which
exists in all three periods of time and whatever exists in all the three
periods of time will be available now also. Therefore, Amrutatvam, by
its very nature, must be here and now.
That means Amrutatvam can’t be away from me. If Mōksha is
Amrutatvam and if Amrutatvam is eternity, it can never be away from
me. It must be an already accomplished fact. An already accomplished
fact is called Siddham in Sanskrit. Scriptures educate the person that
Mōksha has to be Siddham.
And what is Siddham cannot be Sādhyam because Sādhyam is what is
to be accomplished, which means that is not yet accomplished.
Whereas, Siddham means what is already accomplished which need not
be accomplished in future. Therefore, Mōksha exists always as Siddha
Mōksha.
Siddha Mōksha alone exists. Sādhya Mōksha does not exist in all three
periods of time. Therefore, chasing Sādhya Mōksha is chasing mirage
water. This is the teaching. A Vēdāntic student has to receive and
register the message. Scriptures repeatedly drive this idea - Mōksha is
not Sādhyam, Mōksha is Siddham.
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Immortality is not Sādhyam, Immortality is Siddham. Immortality is not

away from you. Immortality is your nature. You are immortal. This is
repeatedly told by Vēdānta Shāstra - you are immortal. While repeatedly
telling this, scriptures also avoid communication gap and
misunderstanding.
When I say you are immortal, I don’t mean your body is immortal. Your
body is always mortal. Body can never have Sādhya Mōksha,
immortality. Your mind cannot have immortality. You have a mortal
body and a mortal mind as a medium of transaction.
But you, who are behind the body-mind medium, you, the conscious
being, who are experiencing the body-mind medium, who is using the
body-mind medium, who is behind the body mind-medium, are
immortal all the time. Therefore, Mōksha is never Sādhyam. Mōksha is
ever Siddham.
Sādhya Mōksha does not exist, Siddha Mōksha alone exists. This
message, a Karma Yōgi has to receive and register in the mind by
repeated study of scriptures. This message has to be registered very well
as taught by Shāstram, which is always valid and which is given by the
God himself. I have to register this valid message in the mind.
Once I have registered, the first stage of spiritual journey is over. After
registering this message very clearly, I have to enter the second stage of
spiritual journey. What is the second stage of spiritual journey? We
have named it Gnyāna Yōgaha and whoever enters the second stage is
called Gnyāna Yōgi. I should become Gnyāna Yōgi now.
When I should become a Gnyāna Yōgi, I can decide the day, but
whether I should become Gnyāna Yōgi or not, no choice is there. One
day or the other, I have to take the Sankalpa to enter the second stage.
What is the second stage? It is the transformation of the mind set. I said
that the difference between Karma Yōga and Gnyāna Yōga is not
external.
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It is not doing something differently. Entering Gnyāna Yōga is

transforming the mindset. What is the mind set transformation that I or a
Karma Yōgi should bring about? The transformation is - responding to
this teaching. Receiving the teaching is not enough. I have to respond to
the teaching.
Suppose, I ask someone - give me a cup of water. This person says ok,
but he is still sitting there. That means he received the message.
Receiving the message is not enough. We receive the message not for
the purpose of nodding the head, but for responding.
We have to respond to the significant, profound message coming from
the ever valid scriptures, given by the Lord himself. How should I
respond to the message I have received? I should respond by aligning
my mindset to the teaching that I have received. What is my response? I
have to align my mind set, my thought pattern to the message given by
the scriptures.
The message is called Gnyānam. Gnyāna Yōga is mental alignment to
the message given by Shāstra, with regard to Mōksha. What is Gnyāna
Yōga? It is mental alignment to the message of the Shāstra, with regard
to Mōksha. What is the message that I have received? Sādhya Mōksha
does not exist.
That means as a Gnyāna Yōgi, I should eliminate Sādhya Mōksha
thought from my mind. What is Gnyāna Yōga? I should eliminate
Sādhya Mōksha concept from my mind. Why? I have to eliminate the
Sādhya Mōksha concept because it does not exist. But as a Karma Yōgi,
what concept have I preserved?
What is my mind set as a Karma Yōgi? Dharma is my Sādhana and
Mōksha is the Sādhyam. I have entertained this mindset, preserved and
nourished and daily in front of God, I said - O God, give me Mōksha.
Every prayer I mentioned is reinforcement of Sādhya Mōksha. Thus, the
Sādhya Mōksha concept is ingrained in the mind of a Karma Yōgi.
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Now, entering Gnyāna Yōga is taking a decision that I am going to

eliminate the Sādhya Mōksha concept, not only from my conscious
mind, but that must be wiped out from my subconscious mind also.
Since Sādhya Mōksha concept is deeply ingrained in my mind, it is
going to take a long time.
Therefore, Gnyāna Yōga is a long project. It requires taking a Sankalpa.
On any day, including this Gurupūrnima day, we have to take Sankalpa
that I have received the scriptural message that Sādhya Mōksha doesn’t
exist. Therefore, my project is abolition of Sādhya Mōksha from my
mind.
Therefore, hereafter, as a Serious Senior Spiritual Seeker (4 S’s),
everyday should start with negation of Sādhya Mōksha. I will never
seek Mōksha as a goal. I never will pray to God for Mōksha as goal. I
will never ask Swāmiji to bless me to get Mōksha very soon. I warned
that all these prayers are wrong prayers.
Why are they wrong prayers? It is because all of them promote Sādhya
Mōksha which does not exist. Therefore, the day should start with
negation of Sādhya Mōksha, followed by assertion of Siddha Mōksha.
Karma Yōgi promotes Sādhya Mōksha and Gnyāna Yōgi negates
Sādhya Mōksha, displacing Sādhya Mōksha with Siddha Mōkshaha.
Everyday should start with that and everyday should end with that. This
Gnyāna Yōga is a long procedure. How long? - Until Sādhya Mōksha
goes away from both my conscious and unconscious mind. Siddha
Mōksha must be my natural state of my mind.
The one who has got the Siddha Mōksha concept naturally is no more a
Gnyāna Yōgi. He is a Gnyāni. What is the difference between Gnyāna
Yōgi and Gnyāni? Gnyāna Yōgi deliberately negates Sādhya Mōksha. A
Gnyāni need not negate it. He is naturally free from the Sādhya Mōksha
mindset. Whenever the thought of Mōksha comes, the only adjective
that exists to that word is - Siddha Mōksha.
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Sādhya Mōksha is away from his dictionary. Whenever he tells anybody

else, ‘you will get Mōksha, don’t worry’, he is disturbed. Every Gnyāni
is disturbed to say that you will get Mōksha. The Guru has got lot of
pain, but suppressing the pain, he says - you will get Mōksha. But what
is his mind set?
In-fact, it should disturb. When Sādhya Mōksha disturbs, I am a
Gnyāni. Until then, I have to regularly practice abolition of Sādhya
Mōksha concept. This is the first part of Gnyāna Yōga for a senior
seeker. There is one more aspect to that. As a Karma Yōgi, one has got
Mōksha as the Sādhyam and he was following Dharma as Sādhana.
What is the attitude towards Dharma, in the mind of Karma Yōgi?
Dharma is a Sādhana for attaining Sādhya Mōksha. Now, once I come
to Gnyāna Yōga (senior level) what should be my attitude towards
Dharma? What is the attitude towards Dharma for a Serious Senior
Spiritual Seeker?
Before going into that, I would have to point out one basic principle of
our scriptures. One basic principle of our scriptures is - Dharma must be
an integral part of every human being. There is no choice with regard to
Dharma. What is the definition of Dharma? - Sath Karmāni + Sath
Gunāha.
With regard to Dharma, Vēda never gives any choice for any human
being, especially, for the follower of Vēda or Hinduism. Therefore,
there is no exemption for Dharma whether one is a junior seeker or
senior seeker. Dharma is compulsory. When I become a Senior Seeker,
the difference is only with regard to the attitude towards Dharma.
With regard to the Anushthānam of Dharma, there is no difference at all
between a junior and a senior seeker. dharma anushthānē bhēdaha nāsti,
but bhēda (difference) is only in the attitude. What is Karma Yōgi’s
attitude towards Dharma? He looks upon Dharma as the Sādhanam for
Mōksha which is Sādhyam.
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But once I become a Senior Seeker, Mōksha is no more a Sādhya. When

Sādhya Mōksha itself is not there, Dharma cannot be Sādhanam because
a means is relevant only for an end. Sādhana is relevant only with
regard to Sādhyam. Sādhya Mōksha is no more there. In-fact, Mōksha is
transferred from Sādhyam chair to Siddha chair.
There is ministry reshuffling. So, for a senior seeker, Mōksha chair has
been shifted to Sādhyam chair to Siddha chair. Now Dharma cannot
occupy Sādhana chair. Dharma can never be a Sādhana because Mōksha
doesn’t exist as Sādhyam. But at the same time, you cannot drop
Dharma also.
Therefore, what do you do? You shift the chair of Dharma also. What is
that? There is another chair which has become vacant now. What is the
vacant chair? Shift Dharma from Sādhanam chair to Sādhyam chair.
Dharma should be converted into Sādhyam. Dharma is no more a
Sādhana. Dharma is no more a means.
From worldly transaction angle, for me Dharma is an end in itself.
Lifelong, I should follow Sath Karmāni as well as, Sath Gunāha. For
what purpose? Don’t say it for Mōksha. If you say that, you are a junior.
Without saying for Mōksha, as an end in itself, a senior seeker elevates
the status of Dharma.
For a junior seeker, Dharma is Sādhana. For a senior seeker, Dharma is
Sādhyam. Which is of a higher status? Is the status of Sādhanam higher
or is the status of Sādhyam higher? Remember that end is always
superior to means. Therefore, a Gnyāna Yōgi follows Dharma more
diligently.
From a worldly transaction angle, he follows Dharma but in his mind,
Dharma is no more for the sake of Mōksha because parallelly, he is
regularly practicing - Mōksha is Siddham. Therefore, for Gnyāna Yōgi,
Dharma is Sādhyam which is to be diligently followed throughout life.
Why? There is no why. I have to follow it.
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So, Dharma is called Sādhyam. How long? - Until Dharma becomes

natural to me. Until Dharma becomes natural, I continue to follow
Dharma. Dharma is Sādhyam, Mōksha is Siddham. What is the
consolidated version? Karma Yōgi is also associated with Dharma and
Mōksha. Gnyāna Yōgi is also associated with Dharma and Mōksha.
Dharma and Mōksha are common to the both. Then, where is the
difference? It is in the attitude. What is the attitudinal difference? In the
case of Karma Yōgi, Dharma is there as a Sādhana, Mōksha is there as a
Sādhyam. For a Gnyāni Yōgi also, the same pair is there. Dharma is
Sādhyam. Later, it becomes Siddham, natural.
Dharma is Sādhyam and Mōksha is Siddham. Thus, for a Gnyāni Yōgi
Sādhya-Siddham pair and for a Karma Yōgi Sādhana-Sādhyam pair.
This difference is purely internal. Externally seeing a person, I can
never say who is a Karma Yōgi and who is a Gnyāna Yōgi. Who is to
make the difference? Only you will know. How do you know?
You ask the question - Mōksha is Sādhyam for me. At the end, when
you do the Namaskāra, watch your mind and you will know where you
are. So, start as Karma Yōgi with Dharma-Mōksha pair, graduate to
Gnyāna Yōga again with the same Dharma-Mōksha pair and become a
Gnyāni.
Who is a Gnyāni? Gnyāni is one for whom Dharma is Sādhyam
naturally and Mōksha is Siddham naturally. He need not tell that. He
naturally claims - aham muktaha asmi. When a Gnyāni claims aham
muktaha, he is not declaring his greatness. He is only declaring the
nature of Mōksha.
When Gnyāni says, ‘I am Muktaha’, he is not declaring his greatness.
He is only talking about the nature of Mōksha. Therefore, this is our
goal - Karma Yōga
Gnyāna Yōga
Gnyānam, Karma Yōgi

Gnyāna Yōgi
Gnyāni. On this auspicious Gurupūrnima day, let us
follow Karma Yōga.
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If you think that the teaching has really been registered - you have to
decide that because many of you have finished three courses of Gīta,
four courses of Upanishad and continue to be successful Karma Yōgis,
regularly praying to Swāmiji for Mōksha.
Therefore, if you have registered very well and if you are decided to
respond to my teaching, become Gnyāni Yōgis. Sooner or later, may
you become Gnyānis, claiming ‘I am ever Muktaha’. But lifelong, I will
value and follow a Dhārmic way of life, from Vyāvahārika plane (from
worldly angle). This is the spiritual journey. With these words, I will
conclude.
Pūrnmadah Pūrnamidam Pūrnāth Pūrnamudachyatē.
Pūrnasya Pūrnamādāya Pūrnamēvāvasishyatē..

Om shānti shānti shāntihi

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