VedantaDarshanam Jan11

AUM NAMAH SHIVAYA VEDANTA DARSHANAM Jan 11
Vedanta Darshanam
Salutations to all.
It's been a long gap since we had a previous darshanam (issue of the magazine). Would like
to sincerely apologize for the same.
Months have passed by and another eventful year as well passed by. With each passing
year, we should count our days to the grave. Death is fast approaching us putting an end to
this great human birth which can be used as a means to realizing our very nature of eternal
bliss and putting an end completely to this illusory birth-death chain. It is in our hands now
to utilize the great opportunity present upon us. If we fail to use this human birth for its
true purpose of realizing our very nature of blissful Self then we will have to suffer. It would
be a pitiful situation as we don't know what we would be born in the next birth as well as we
will not know when the spiritual progress that have had till now will return back to us.
Sometimes it may take many births to get back to the spiritual state that we are in now.
Rules of actions apply to our next births - better actions take us to a life filled with more
sensual pleasures whereas bad actions will take us to a life filled with more miseries. Unless
there is a balance of both, we will not be able to progress in the spiritual path. A person
who has sensual pleasures is less prone to continue in the spiritual path and so is a person
who is suffering a lot (all focus will be to end suffering rather than realizing our very nature
of Self). There are many more rules that apply - don't want to get into too much
descriptions but it is important to understand the true purpose of life as realization and to
progress in that direction without any fail now itself.
The past and future are not in our hands - only the present is in our hands. Hence we
should use the present in order to realize or at least progress towards realization so that yet
another precious human birth isn't wasted in futile worldly pleasures. May the ultimate
reality of Brahman guide and help us in this pursuit so that we will be able to ever rejoice in
bliss in this very birth itself.
AUM NAMAH SHIVAYA

Jan 30th
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of 44
Anukramaanika
Vedanta Darshanam ..................................................................................................................................... 1

Guru Mahima ................................................................................................................................................ 3
Mukhya Vishayam......................................................................................................................................... 8
Sankshiptha Vedanta ..................................................................................................................................15
Gitaamritham..............................................................................................................................................17
Upanishad Prachaaram...............................................................................................................................22
Raga Varsha.................................................................................................................................................27
Madhuraamritham......................................................................................................................................29
Praadeshikam..............................................................................................................................................34
Charitham ...................................................................................................................................................36
Vedanta Pariksha ........................................................................................................................................38
Mata Parichayam ........................................................................................................................................41
Anukramaanika Nirdesham ........................................................................................................................44
Guru Mahima
Let us continue with the slokas of Guru Gita where a seeker offers prostrations to the Guru.
Jnaanashakthisamaaroodatattvamaalaavibhooshane
Bhukthimukthipradaatre cha tasmai srigurave namah
That Guru who is ornamented by the chain of truth endowed with power of knowledge and
who gives sensual pleasure and liberation, unto such a Guru my prostrations.
Guru - based on knowledge

This word of Guru has become so convoluted today that anybody who teaches something is
called a Guru. This in a way puts seekers in harm as there will be conflict between various
gurus and when it comes to decide on one guru, this will result in either choosing the wrong
answer or remain confused for a long period of time.
Guru is one who imparts as knowledge - not mere knowledge but knowledge of Brahman.
This knowledge is divine and stands out amongst all other knowledge in that this knowledge
is the knowledge of the essence of everything and hence takes us to the state of complete
contentment. Once this knowledge is gained, then everything becomes known (ekam
vijnaanena, sarva vijnaatham) - this all-knowing state is termed in the shastras as moksha.
This state alone can give us eternal bliss - all other knowledge will only lead to temporary
happiness wherein a person remains happy until the object which gives happiness exists.
Once that object ceases to exist, happiness fades off and turns into sorrow until the next
object arrives. Thus going from one object to another thinking that knowledge about the
world or objects will lead to eternal bliss, births pass by over and over again. The same
things are repeated over and over again without any contentment or peace. If it is argued
that it is not the same thing that is repeated, we still don't feel any contentment as a result
of the activities. Such contentment cannot arise out of worldly knowledge or worldly
pleasure but only through knowledge about that which is essence of everything and is
eternal. This entity is what the scriptures term as Brahman. Knowledge of Brahman cannot
be attained just by book-reading or by browsing the net - since Brahman is completely
unknown to us, therefore it requires a person who is learnt not only in concepts about
Brahman but who is also abiding as Brahman (intuitive and direct experience of Brahman).
Such a person is the Guru. A person who is established in Brahman and is able to not
merely impart theoretical knowledge about Brahman but is able to make the disciple
experience Brahman intuitively is alone a true Guru. All other people who teach us cannot
be called Guru in the real sense of the word.
What is so special about the true Guru? What do we really gain by the Guru's knowledge
and experience of Brahman?
Bhukthi mukthi pradaathaa

Guru is giver of both worldly pleasures and liberation. This makes the Guru special. We
already have means to gain worldly pleasures as that is what we have been gaining in the
past. But gaining liberation isn't a child's play - the spiritual path towards liberation is a
tough one filled with many obstacles at each and every moment. Even the most alert seeker
will fall for a trap easily - the trap being set by not a mortal being but by Maya, that divine
power of Ishwara which not only created this illusory world but makes it feel very real
(thereby deluding not just ignorant people but even learnt people in many cases). Therefore
only a person who is beyond Maya can guide us through the spiritual path in such a way
that we don't fall for any of the traps of Maya and attain the goal easily and quickly. Even as
a person who is bleeding will have to be taken to the hospital immediately lest he dies,
similarly a seeker who is suffering in this ocean of samsaara has to be taken quickly to the
goal of liberation lest he falls a prey to Maya thereby deluding him for many more births. As
the age old saying goes that a horse can only be taken to the pond but cannot be made to
drink water, similarly a seeker thus needs the ardent desire for liberation remembering the
bliss state that awaits and the sorrowful state that is being experienced now. Only such a
seeker will be able to surrender completely unto the Guru who is beyond Maya.
A Guru who is experiencing Brahman every moment is essential as only such a Guru can
instill faith and belief in the disciple who has no experience of Brahman. This also means a
seeker should understand the definition of "experiencing Brahman" lest he or she falls a
prey to a false Guru. A false Guru who is not realized will not only halter our progress in the
spiritual path but will take us in the opposite direction. Such false Gurus are on the rise
today as they have many desires and gains from prospective disciples - their goal is to keep
the disciples from realizing because if they realize then they will leave the Guru. Only a true
Guru builds a Guru out of a disciple. If we look at Sankara, we can find that Sankara build
Gurus out of not just his four many disciples but many Sankaracharyas who are still
treading the earth as well as many other saints and realized masters who live like normal
people amidst us. The meaning of experiencing Brahman is that such a Guru is beyond all
limitations and all desires - such a Guru will be peaceful and blissful at all times.
Irrespective of whether facing good times or bad times; irrespective of whether money,
fame, name, power, disciples etc. such a Guru will remain as a glowing light of happiness in
this world filled with miseries everywhere. Such a Guru's very presence in a room, in a
town, in a country, in the world will create not mere faith but happiness in people with
open-mind and seeking bliss amidst the pleasures of the illusory world. Such a Guru, as the
scriptures beautifully tell, knows Brahman clearly as the amla fruit in one's palm. Such a
Guru knows the scriptures very clearly that any question, any doubt and any confusions will
be cleared with no time and with precision and clarity that can rarely be found even in
professors of various sciences in the world. To sum it up, a true Guru knows the scriptures
very well and is blissful at all times (srotriya and brahmanista - one who has learned the
scriptures and one who is established in Brahman which means one who is ever blissful).
Such a Guru who is beyond Maya will not only provide us liberation but also will be able to
fulfill all our worldly needs too. Many people are afraid to enter the spiritual path through
learning of the shastras in fear that this would put an end to their experience of the world or
worldly pleasures. Vedanta is never against worldly pleasures - Vedanta just warns seekers
about remembering the temporary nature of the world so that when worldly pleasures get
reduced then one doesn't get affected. Vedanta isn't the path where one renounces all
pleasures just to live in a cave and meditate. Of course, meditation is important but this
doesn't mean that world will not be experienced at all. Normal worldly activities like eating,
drinking, sleeping etc. will happen like it happens for a worldly person. But once these
pleasures cease or when the pleasure out of eating, drinking etc. reduces, a jnaani doesn't
get affected by it but he embraces it with a smiling face.
A Guru is Brahman from whom this world has come and in whom this world resides,
therefore such a Guru will impart all pleasures required for a seeker. A seeker who has
surrendered unto Brahma or a guru will be able to fulfill all his worldly desires as well
progress towards the goal of liberation. Even the simplest worldly desire will be fulfilled for
such a seeker - though this can be explained through various examples, we have to
experience it ourselves to be fully convinced of the same.
Generally those who experience worldly pleasures will experience sorrow and hence it is
mentioned to renounce pleasures - why is it then that a Guru provides these to a shishya?
This is because such worldly pleasures will not affect the shishya's progress towards
realization. Such a shishya even when experiencing worldly pleasures knows very well that
these pleasures will vanish one day or the other - hence even though desires for these
pleasures are there, there aren't more important than the desire for liberation. Therefore it
is fine to provide a shishya or a seeker with these desires. This is like a bank manager who
has access to tons of money. Imagine providing access to tons of money to a thief - the
thief will immediately steal them. The manager doesn't steal them because his job is more
important to him than the money in the bank (of course not all bank managers are truthful
or loyal about their bank). And to an extent, basic needs of life are essential for a seeker
(though they aren't needed for a Guru who is beyond all limitations) - these basic needs
include eating food, drinking liquids, sleeping etc. If these basic needs aren't fulfilled then a
seeker will not be able to progress in the spiritual path as these will pose obstacles that will
be very hard to overcome. If ashrams provide only food for one time a day, there would be
no one in the ashrams except the Gurus!
Though a Guru is capable of giving us worldly pleasures or bhogam and liberation or

moksham, it is upto a seeker to ask liberation only. If liberation is sought from a Guru, the
Guru's takes the responsibility of protecting the seeker from all obstacles and fulfilling all
the desires of the seeker. When Swami Vivekananda was with Sri Ramakrishna
Paramahamsa, his family was in poverty and needed money. Ramakrishna Paramahamsa
asks Swamiji to pray to Devi for money and that Devi will give money. Swamiji goes and
comes very happy. Upon asking why he was happy, he said he saw Devi in her full glory.
Upon asking whether he requested for money, the answer was that he requested for viveka
and vairagya (discrimination and dispassion). Ramakrishna Paramahamsa sends Swamiji
couple of more times but with the same result. Finally Ramakrishna says to Swamiji that
you cannot ask for worldly pleasures therefore I will ask Devi to give your family what they
need (not more, not less). Though a Guru can provide anything and everything, a shishya
should ask for liberation and liberation alone.
Sankara summarizes this attitude in Bhaja Govindam beautifully as "yallabhathe nija

karmopaattam, vittam tena vinodhaya chittam" or "whatever you attain through your
normal activities, remain content in your mind with those pleasures".
Asking for more and more pleasures will not give us contentment and will instead take us
deeper into the ocean of samsaara. This is like a person who is bearing a load on the head
and in order to remove the load, he requests for another load to be put on its place. The
initial load will not be fully removed but the next load will be added (each desire when
fulfilled leaves a trace, called vaasana, which will lead to the same desire over and over
again - as long as desires are there in the mind, there will be births taken to fulfill those
desires). If we think we can get rid of desires by enjoying them, then we are wrong as it is
like trying to extinguish fire by pouring ghee over it. The fire will not be extinguished but
instead it will burn more vigorously (beautiful analogy given by Manu).
As ardent seekers of the goal of liberation, we should therefore not fall prey to worldly
pleasures though we may get them from a Guru. We should only seek moksha and be
content with whatever worldly pleasures come our way in the journey towards moksha. May
us surrender unto a true Guru who thereby guides us in the path towards Brahman by
setting aside all obstacles and fulfilling all our worldly desires or needs (that have been
created in the many past births) so that we will be able to realize Brahman and ever rejoice
in bliss in this very birth itself.
Mukhya Vishayam
Advaita
In the last issue we saw proofs of Advaita using shruthi or scriptures. This month we will see
proof of Advaita using yukthi or logic.
Logic is very vital in any walk of life. An illogical decision even in trivial matters can lead to
a lot of trouble in lives. Thus it is very important to have a logical approach in Vedanta or
spirituality as well. This is the reason why kids when very young were introduced to
Gayathri mantra along with dhyaana and all to ensure that their intellect gets enough
strength (the very gayathri mantra speaking about it as "dhiyo yo nah prachodayaat").
Sadhanas like dhyaana and prayer will ensure that our mind gets enough focus rather than
getting diverted or distracted into many things like it does today. A distracted mind which is
indulging in multiple thoughts can be considered to a tank of water which has many holes in
it - the water will leak out in such a way that we aren't able to benefit out of the water.
Instead when there is no hole in the tank and we put a pipe to the tank (just one hole in the
tank), this would ensure that we can get water in substantial quantity which then becomes
very useful for us. Similarly when we are able to focus the mind on one entity rather than
being distracted into many, we will find that the output will be very useful. It isn't enough to
just focus on one thing alone - even a drunkard is focusing on drinking and drinking alone.
It is necessary also to get control of the mind so that we can focus it on anything that we
want and at will. This definitely requires dhyaana and others sadhanas as those are the only
ways to gain control and focus of the mind.
People who have achieved greatness in various walks of life are those who have knowingly
or unknowingly attained focus of the mind on their field. Only jnaanis are those who are
able to focus the mind at will on any object they want. A jnaani thus can learn even driving
very easily than other people. There isn't anything a jnaani cannot do. We find Vishwamitra
being able to create an entire new world (doing the activity of Brahma) for trishankhu. Thus
the mundaka upanishad as well says that a jnaani's desires are always fulfilled and hence if
we are able to prostrate or surrender unto such a jnaani, our desires can be fulfilled through
them (their grace).
A person who has attained greatness in one walk of life isn't great and such a person might
be worse than another person who can shift the focus of the mind (in spirituality). The best
example of this in the recent future is Tiger Woods whose name became synonymous with
golf. In golf, he is a living legend but in real life he is a miserable person (cheating with
multiple women to such an extent that the public was totally taken aback when his cheating
habits came out). Thus it is important not to merely gain focus of mind but being able to
shift the focus at will - this would ensure that at all times we are able to shift our mind to
focus on that which is most important in the world (rather than spending it on futile objects
of the world).
Focus and control of mind will also ensure that we are able to even make the mind
thoughtless - thoughtless mind is when the mind is devoid of thoughts and hence is able to
focus on whatever is right in front of us. This will ensure that we don't have preconceived
notions which are the greatest hindrance to logic. Logic requires assumptions and
assumptions are impossible for a person who has decided upon something. A judge in a
court thus shouldn't have any conflict of interest (which means that he shouldn't know
either parties in the case) which would have obstruct his giving an impartial judgement
which would thus lead to non-revealing of truth. In logic, truth remains to be revealed which
will not happen when preconceived notions are there. Thus we find many people in the
world arguing vehemently over things when they have already made up their mind on the
subject-matter. It is very easy to identify such people - they will not be able to move from
their standpoint which they will maintain from the time the argument or discussion starts.
We should always avoid company with such people as they will lead us also in the wrong
direction. A person who is convinced about the truth and a person who is convinced about
the false being the truth will have same effect on us if we don't have proper logic on our
side - we can get influenced by either of them. And :) it all comes down to which one gets
to us (or we get to them) first.
So much about an introduction to logic - two pages of explanation of logic is very important
as this isn't for a weak mind or for one who isn't willing to maintain a open-mind at least for
a period of time. It is also important to set the stage for logic that would follow to ensure
that we are not only able to appreciate it but also apprehend it thereby strengthening our
faith on advaita (thus setting the stage for realization in this very birth itself).
Place and purpose of logic

As the age-old saying goes "too much nectar is poison", the same applies to logic too. A
seeker should know the place and purpose of all spiritual activities. This is to ensure that we
don't overdo something. Too much emphasis or over-emphasis on one aspect can often lead
to disastrous results. Spiritual path or life itself is like a bus journey to a destination. The
bus, the seat, the driver, the co-passengers, the road, the scenery outside, the restaurants
and breaks on the way - everything has a purpose but all these aren't as important as the
goal itself. Too much emphasis on any of these will ensure that we get distracted from the
goal. When our eyes aren't fixed on the goal then the chances of going astray in the path
are more. Add to this that the spiritual journey isn't same as a bus journey - Maya poses a
much bigger obstacle than the normal obstacles that we encounter in the bus journey. Maya
makes things appear very real and thereby it is easy to get deluded by Maya. As the Lord
himself says that it is very tough to overcome Maya but those who surrender unto the Lord
(prapatti or filling the mind with the Lord which means constant focus on the goal) will
easily overcome Maya.
Talking about Maya's power, a beautiful story mentioned by Sadguru Mata

Amritanandamayi Devi comes to mind. Narada once approached Lord Vishnu with the
question of "what is Maya". The Lord (and mahatmas) are strange and sometimes weird
teachers. Their mode of teaching isn't like the teachings that we find in the world. Their
teaching would be such that once we learn then there is nothing else to learn regarding that
subject matter. The Lord took Narada for a walk (or should we see drive in space:)). They
were walking through mountains. The Lord was tired and thirsty too. He told Narada to
bring him some water from the river that was running near the mountain. Narada went to
the river, got the water and was walking back. He suddenly saw a young beautiful woman
sitting on a rock and crying. Narada asked the girl what the matter was. The woman said
that she was facing issues at her home. Narada consoled her and feeling sad took her to her
house and spoke with her parents. One thing led to another and Narada was married to the
woman. They spent years begetting beautiful children. After many years, a flood came in
the region. Narada's wife, children, relatives and even all the neighbors in their village were
washed away in the flood. Since everyone was dead, Narada sat on a rock and cried
(Narada was able to escape from the flood with great difficulty). Suddenly he saw a voice
calling out his name. He looked up and saw someone whose face was very familiar but he
couldn't remember who it was. After two more words from the person, Narada realized that
it was the Lord. Narada's memory came back. The Lord wondering as to where Narada was
with his water decided to go looking for Narada thereby had encountered Narada. Thus
Narada realized what is Maya through not mere theoretical statements but direct
experience. This is the strange way of teaching by mahatmas that once we learn from them
then there is nothing else to learn about subject. The only way to accomplish this with
respect to Maya is to directly give the questioner an experience of Maya. Of course we are
in a better state as we don't have to get an experience of Maya (as we are already in Maya
and are striving to come out of it).
Back to purpose of logic - logic is a manifestation of the intellect or logic can be defined as
the result of intellectual thinking or discrimination. Intellect itself being a product of Maya, it
goes without saying that logic is also a product of Maya. Logic thus being a product of Maya
cannot help us overcome Maya even as being inside a burning house (or the burning house)
will not help us get rid of being burnt. We have to go beyond Maya with that which is
beyond Maya. Logic can guide us but logic can also misguide us. The analogy of using a tall
stick in order to do high jump isn't exactly valid as the example stands good for scriptures
(not logic per se). Anything that focuses on Brahman alone can take us beyond Maya as
Brahman alone is beyond Maya - everything else apart from Brahman is Maya or part of
Maya. Scriptures since their very subject-matter is Brahman is the way out of Maya. This
cannot be completely held today as scriptures also are being distorted and suited to one's
own needs (each person gives their own interpretation of the scriptures). But this problem
lies in logic in a bigger way. Logic can be applied to anything and improperly applied to the
right thing of Brahman as well. Since logic also leads to a boosting of the ego thereby
ahamkaara will rise very much when logic is properly applied. Of course if we are able to
ever remain focused on the goal of Brahman then we don't have to worry even if we are
indulging in worldly activities (yogaratho vaa bhogaratho vaa - the beautiful sloka from
Bhaja Govindam can be remembered which says "whether doing yoga or bhoga; being
attached or detached; one whose mind resides in Brahman will ever rejoice".
Logic also has different ways of applying it. Logic often when applied a lot will lead to hair-
splitting logic which can lead us to an entirely opposite conclusion. Thus it is important to
remember that logic's purpose is to not lead us directly to Brahman but to strengthen our
knowledge about the Brahman that we have gained from the scriptures. Logic stands as a
support to the scriptures. Since majority of people in a worldly plane, it requires logical
analysis in order to gain conviction on whatever we learn. Logic helps in gaining conviction
about Brahman and that Brahman alone is the ultimate goal to be achieved (as well as
about nature of Brahman and way to realize Brahman). Logic since it stands as a support to
the scriptures has to be applied as per the shastras or in order to prove any statements in
the shastras. The purpose of logic thus is to give us more conviction about the statements
(or subject-matter) of the scriptures. Thus it also goes without saying that the statements
in the scriptures are highly logical and can never be proven wrong (of course unless we
apply wrong logic in which case we can even prove that 2+2 is 5 and not 4).
To sum up what we have learned till now, logic's purpose is to support the scriptural
statements or give us more conviction about scriptural statements - logic never overrules
the scriptures. When logic conflicts with the scriptural statements, we have to approach
logic from a different angle and try to prove the scriptural statement - if this is not possible,
we have to openly accept that the scriptural statement is right and logic is wrong. Thus we
learn in the previous issue of the magazine about proving Advaita through scriptural
statements and only after that we are trying to justify or understand scriptural statements
better through logic (not the other way around or not trying to use just logic).
Logic - failure in certain cases

That which is sub-ordinate or supports something else will definitely fail in some situations.
Logic, since supports scriptural statements, will definitely fail. Logic isn't always right - logic
will not always help us. This is something that a seeker has to understand clearly. If we
don't understand this, we will end up in despair when we aren't able to apply proper logic at
times to prove the scriptural statements. Many times we will find worldly opinions of
scientists or arguments/objections of opponents are stronger than the logic that we can use
in order to refute them. At these times we should remember that logic is prone to fail as
logic is part of Maya and cannot directly take us to Brahman. Logic will have to be stopped
at some point when we cannot progress with it. Since realization involves realizing Brahman
and since in Brahman, Maya ends which means logic ends - therefore we should remember
that there will be a time when logic will have to be put aside in order to progress further. If
we remember the analogy of a bus journey, we will able to put aside logic very easily even
as we put aside our close friend in the bus when our bus stop comes (even though we are
sad to part with the friend).
If logic fails then what else can help us in understanding the scriptures better at that time?
Anubhava or experience is the answer to this question. Hence the importance of spiritual
sadhanas and implementation of whatever we learn in the scriptures. Logic can only take us
to a certain point after which we will have assume that the scriptural statements are right
and thereby put it into test. Once we progress with the testing, we will then conclude that
the scriptural statements are right thereby making them into direct experience or aparoksha
anubhava rather than just being a figment of the mind (theoretical knowledge).
There are many who oppose this view point - many can't even accept a God without getting
direct proof of God. How stupid are such people? As AMMA (Sadguru Mata Amritanandamayi
Devi) beautifully puts it, all beliefs are blind. We get into a bus believing we will reach the
destination but how many times we see accidents happening and thereby we not reaching
the destination. We are ready to get into a new bus in a new route when the driver says
that it goes to a particular destination - we are able to believe the unknown and unreliable
bus driver but we aren't able to believe a spiritual master whose very presence emanates
bliss and who doesn't get rid of us but who walks with us until the destination is reached.
How pitiful is the situation? Everything that is proven by science is only through
assumptions and experiments. If not for both of these, there will not be any progress in
science and we will still be cavemen. The best example of this is Edison creating bulb -- he
failed many times before succeeding in his attempt. This itself shows that we have to
assume and test something before concluding that it is wrong. Many people today are afraid
of Vedanta and are skeptical about it. There cannot be any progress with such close-minded
attitude. Only an open-minded person will be able to find out secrets in life which are yet to
be revealed.
Thus it is important to remember to tread the path in order to ascertain it is right (of course
after logic is applied). We shouldn't be foolish to accept any drunkard as a spiritual master -
in this case, logic will disprove that he is a spiritual master. Thus we don't even have to test
out the path preached by such a person. There are many ways to logically ascertain a
spiritual master - the best is the statements of such a master will not conflict with the
scriptures. The next best is that such a master will give us bliss when we come in contact
with him or her (there will never be a sorrowful moment in such a master's presence - of
course if we have open mind plus a bit of temporary surrender).
We have learnt a lot about logic but this is just setting the stage for us to understand
various logics to prove Advaita. Not wanting to confuse seekers with too much content, we
will see various logics in the next issue (we will probably span this logical analysis of Advaita
into many parts than just two). May the ultimate reality of Brahman guide us to understand
and apply proper logic so that we are able to realize Brahman in this very birth itself
thereby making us rejoice in bliss every moment of our life.
Sankshiptha Vedanta
Darshana maala of Sri Naarayana Gurudevan

There are many vedantic works which aren't as popular as the common works of Adi
Sankara or other vedantic acharyas. It is rare to find a spiritual master taking birth from a
lower caste as generally the so-called Brahmin sect is always proud about the birth status
(being born as a brahmana). Such idiots generally forget the true meaning of the word of
brahmana as one who knows Brahman and instead of focusing on the essential unity or
oneness of the entire world they focus on temporary differences like that of the body. The
pitiful situation of this is that such people believe in Advaita while making claims of
difference between the body -- what an irony?
We should always remember that realization is our birth right and nobody can take it away
based on any of the distinctions that can be found between people in the world. The main
reason for this is that our very nature is that of Self or Brahman. Since we are already
Brahman but have forgotten our true nature of Brahman, therefore realization is just getting
rid of the ignorance of our very nature of Brahman and removing the wrong notions or
identifications created as a result of the ignorance. Nobody, not even avataaras, can stop us
from learning Vedanta and realizing the Self as we are already the Self. Sankara explains
this again and again through statements of "I am Brahman" (chidaananda roopah sivoham,
nitya shuddha buddha mukthoham etc.).
Since we are in an era where it is tough to remove all distinctions and acknowledge the
essential unity in action (not in mere theories of Advaita but to implement in life by not
seeing any difference between people), therefore it is apt that a spiritual master like Sri
Narayana Gurudevan was born to show us that a spiritual master can take birth in any sect
and any person in the world can realize the Self as it is our very nature of Consciousness
that pulsates inside as "I-exist, I-exist".
Sri Narayana Gurudevan started the revolution to consider everything as one and the same
through his activities. Though he is known for the removal of differences between people, it
is lesser known that he wrote great works on Vedanta and various stuthi works as well.
There is also a work titled Nirvrithi panchakam which was written after his interaction with
Ramana Maharshi in Tiruvannamalai. But amongst all his works, this work of darshana
maala stands tall as a complete step-by-step explanation of Advaita Vedanta. This can be
considered as an equivalent of Panchadashi or Vivekachoodamani or Vedanta Saara or
Laghu Vaasudeva Mananam. This work of Darshana maala is split into ten chapters each
called a darshana and as a detailed exposition on one of the topics of Vedanta. Thus the
first darshana is adhyaaropa darshana, second is apavaada darshana and final one is
nirvaana darshana. Thus we can see that this work is arranged in order that a seeker would
be lead from first step to the final step of realization. Each darshana consists of 10 simple
slokas. The slokas are simple to understand yet deep in concept so that a proper
understanding and keeping in mind of the slokas will ensure us to progress quickly towards
the goal of Brahman in this very birth itself.
We will in the coming months try to see a detailed analysis of this work so that we are able
to understand Vedanta not in bits and pieces but completely as a system so that it can be
used to reach the goal of Brahman or moksha in this very birth itself.
May all the great spiritual masters guide us to this goal of eternal bliss - prostrations at the
feet of these masters again and again.
Gitaamritham
2.16
Naasatho vidhyathe bhaavo naabhaavo vidhyathe satah
ubhayorapi dristo anthah tu anayoh yathoktha tattvadarshibhih
Word meaning
Asathah - for Asat (non-existent)
na vidhyathe bhaavah - being doesn't exist;
satah - for Sat (existent)
na vidhyathe abhaavah - non-being doesn't exist;
tu ubhayorapi dristo antah - but the difference between both being there is asserted
(known)
anayoh yathoktha - in the appropriate way
tattvadarshibhih - by knower of truth
Meaning of the sloka: For Asat, being doesn't exist; for Sat, non-being doesn't exist. But
the difference between both being there is asserted in the appropriate way by knower of
truth (sages).
Sat and Asat
It is very essential to understand the meanings of these two words. A proper understanding
will in turn grant us eternal bliss and rid us completely of sorrows. This understanding is the
core of logical analysis of Vedanta in general itself. Hence the Lord introduces and defines
these two terms in the very beginning of his lecture to Arjuna in the Gita.
The experience spectrum that we have consists of the world and anything related directly or
indirectly to the world. We cannot analyze directly anything above the world. Thus the world
has to be the starting point of our analysis. As to why analysis has to be done, the answer is
to gain complete knowledge. When a person gains complete knowledge of something, then
he becomes the master of that something. Mastery of that something makes life very
smooth and peaceful while interacting with that something. Hence we have scientists who
have been trying to analyze the world. But the scientists fail because their analysis has only
been limited to few planets even in the solar system - forget the various other systems in
the universe. And among these researches, scientists forget the important entity of human
beings to analyze. They don't analyze the most important component of the universe itself.
This is because they are more extroverted in nature and try to analyze external objects
alone. There is nothing wrong in analyzing external objects but the human being and
internal components of the human being shouldn't be avoided.
Where science (current day science and not ancient sciences based on the scriptures) fails,
Vedanta triumphs beyond any doubt. The way to complete knowledge of the world is by
analyzing the human being - taking one individual out of the entire world and analyzing it
like a specimen. This analysis is perfect as human beings have the entire cosmos in a
smaller form inside them itself including the five primal elements.
Though all these physical or gross object analysis will help us gain more knowledge of the
human body and external objects, this isn't enough. We know that people who are living in
posh areas have all physical comfort yet there is no happiness or peace at all - these are
people who need sleeping tablets in order to sleep for even an hour or two. Even though
shrinks who are supposed to help such people are only focused on gross that they aren't
able to even see or analyze the mind let alone analyze that which is the very basis of mind
itself. Thus all in all, there is only sorrow amidst all the hues of advancement in various
walks of life.
Where we as ardent seekers of happiness have to start is try to find out the core of the
world - that core by knowing which everything becomes known. We cannot argue that there
is no such core as in all fields we find such a core entity analysis of which will lead to
knowledge of everything. Though differences will be found in objects made of mud (the core
entity), still their nature will be the same - the purpose being served by a pot and a wall are
different but their nature still remains that of mud. Hence destroying them or beautifying
them etc. will be in the same way. The Upanishads, knowing this, thus start with this
analysis of the core entity. We find this in the Mundaka Upanishad where Shaunaka goes to
Angiras and asks to be taught about that by knowing which everything becomes known.
Angiras in turn explains that this entire world has been created from one entity of Brahman
which is of the nature of Existence, Consciousness and Bliss (SAT, CHIT and ANANDA). It is
this one entity that has slowly and gradually become the world that we are currently
perceiving. Is it possible that Brahman can undergo transformation and become the world?
If yes, then Brahman itself would vanish. This would then mean that one vanishes and
another comes thus making both non-eternal with respect to time and hence not the core
entity that exists at all times irrespective of changes happening around it. Thus the answer
has to be that Brahman doesn't undergo any real transformation but appears as if changing
or changed - this is termed as vivarta or apparent transormation. Brahman seems to have
become the world even as mud seems to have become the pot - a potter knows beyond
doubt and at all times that mud alone exists and there is nothing in pot except a name and
a form. But majority of people fail to acknowledge this core entity of Brahman in the world
(which is nothing but names and forms in Brahman) and hence suffer by going from birth to
death over and over again.
Thus we find the core entity of Brahman as SAT or existent at all times. The beautiful
definition that the Lord applies perfectly to Brahman. SAT or existence is that which never
ceases to exist - this means that it will eternally be there. Brahman does exist eternally.
Before the world is created, Brahman exists. When the world is present, Brahman exists as
the substratum or essence of existence in the name-form world. When the world will cease
to exist, still Brahman exists as the substratum. How do we know Brahman will exist when
the world ceases to exist? One through logic - even as mud exists after pot gets destroyed,
similarly Brahman will exist after the world gets destroyed. Two is through anubhava or
experience - we do daily experience the state of deep sleep where the world temporarily
ceases to exist and at that time existence or Brahman does exist. We know Brahman exists
as after waking up we say "I slept well" - this "I" is existence and therefore Brahman. If
Brahman does exist when the world temporarily ceases to exist, Brahman will definitely
exist when the world permanently ceases to exist as well. Hence Brahman never ceases to
exist and thereby is Existence in nature.
On the other hand, ASAT which is sort of the opposite of SAT is something which never
exists. A proper example given is that of a castle in space which never exists though it may
appear as existing. This logic applies to the pot - the pot seems to exist for a period of time.
Before creation and after destruction, the pot doesn't exist. So as Yoga Vasistha beautifully
puts it, it is logical to conclude that the pot doesn't exist in the middle or when it appears as
existing. The definition of ASAT that the Lord gives here applies to the world - the world
never has any existence at all. Even when we see the world as existing, it isn't the world
that exists but Brahman that exists with just a name and form. The name and form has no
existence whatsoever and is only a delusion. Thus the world never has any existence at all.
Even when a person sees and believes the world exists, the world doesn't exist. Just
because a person sees a beautiful castle in space doesn't mean the castle does exist - the
castle's existence should be such that it doesn't depend on one or the other person.
Existence is independent of whoever experiences it. Thus the world that we currently
perceive doesn't exist at all and is just an illusion in the reality of Brahman of the nature of
SAT.
To sum it up, whatever exists is Brahman and Brahman alone; the world just seems to be
exist and is non-existent at all times.
Living the truth

Of what use is any knowledge unless we implement it in our lives. This means that merely
knowing that Brahman alone exists and the world doesn't exist isn't enough. We have to
live by this knowledge. Living by this knowledge is by constantly remembering that
Brahman alone exists. This would mean that we wouldn't depend too much on the world. It
is when we depend on the world a lot that we get dejected or depressed when the world
changes. We depend on our children for happiness and when our children cease to exist,
then we become dejected. Our state of sorrow isn't as a result of our children but it is
because of our notion of our children to be real. As Ramana Maharshi beautifully puts it, the
world doesn't say it exists (it always says that it doesn't exist) but we say that the world
exists. Thereby we attribute reality status to the world and end up in sorrow when the world
changes or ceases to exist.
This means therefore that we have to live this knowledge by always remembering that the
world cannot give us eternal bliss and it will only give us sorrow in the long run. Just
keeping this in mind is enough. We don't have to go to a forest or a cave and meditate. This
thought always being in our mind and living by this thought is true meditation. The
difference between merely having this thought in our mind and living by this thought is like
a person having the thought that cigarette smoking is injurious (all smoking are for that
matter) but not stopping smoking. True meditation when had will give us bliss irrespective
of whether the external world exists or not. Irrespective of wherever we are, we will be able
to remain blissful. This state of bliss unconditional of external situations is the state of
moksha of liberation. To put it in Sankara's beautiful word - whether doing yoga or bhoga,
whether attached or detached, a person whose mind resides in Brahman he very rejoices.
Proof of this truth

Though a concept might seem logical yet proof is required for the same by the human mind.
Proof isn't merely logical theories but in the form of an example of someone experiencing
the proof. Anticipating this, the Lord beautifully mentions that there are seers who have
realized Brahman and they are able to differentiate between SAT Brahman and ASAT world.
This difference though might seem to be very thin (and generally Brahman is considered
ASAT and world is considered SAT by normal people) yet it is crystal clear for one who is
able to apply his mind and intellect to it. Complete analysis often requires an open mind
which is without prejudices. It is therefore essential for a seeker to have an open mind
(there is no need of accepting without any questions - those are false masters who just ask
their disciples of accept without any counter questions) in order to gain this ultimate
knowledge and thereby realize blissful Brahman.
It is not that only at the Lord's time proof of this truth was there. The proof is always there
- there are always spiritual masters treading the earth in constant contemplation and
intuitive experience of Brahman; whose lives are not just testimony to Brahman but whose
life is filled in and out with Brahman. It just requires a strong and earnest desire to find
such spiritual masters. Though the internet has everything that we need, yet few are able to
find spiritual sites; few are only able to find musical content. Those who have a strong
desire for spiritual sites will find them wherever they are. As the Lord himself says, whoever
seeks me in whatever form with earnest desire, I appear to them in that form.
May we always cultivate the earnest desire to know the ultimate truth through the grace of
spiritual masters; may we through this beautiful sloka of the Lord be able to ever rejoice in
bliss through constant contemplation in Brahman which is the very basis of the external
illusory world.
Upanishad Prachaaram
Katha Upanishad 1.1.3

shaunako hai vai mahaashaalo angirasam vidhivadupasanna prapaccha
Kasmin u bhagavatho vijnaathe sarvamidam vijnaatham bhavathi ithi
Shaunaka approached the sage Angiras and having offered his prostrations in the right way
put forth this question "O Lord! Tell me about that by knowing which everything becomes
known"
Purpose of life
The very purpose of life is very trivial that most of the times we forget this purpose while
living our life to the fullest in enjoying all pleasures that the world has to offer unto us. Life
is generally spent in enjoying external objects from the day of birth till the day of death -
thus life is merely wasted and this wasteful journey is continued for many births. Until we
find the true purpose of life, this wasteful and futile journey will go on and on. Only a wise
person after undergoing purity of mind through selfless deeds will be able to understand the
error in the way of living that we find common today. The true purpose of life isn't to just
eat, drink, sleep, have a family etc. All these activities have been performed for not just one
birth but many births - yet it doesn't serve any fulfillment in our mind (satisfaction or peace
or happiness). Instead the more and more we perform these activities, we feel the urge to
perform more of these activities. As Manu rightly puts it, desires can never be ended by
enjoying them. The more and more we fulfill a desire, more desires will take birth in their
place - trying to put an end to desires by enjoying them is like trying to extinguish fire by
pouring ghee unto fire; the fire will not be extinguished, instead it will burn more
vigorously. As Sankara beautifully puts it, there is no end to desires even when we are on
our death bed.
The true purpose of life is to use the external world that is around us in order to remain
blissful. If we argue that the illusory world cannot give eternal bliss, this is true but since we
currently experience the world which poses an obstacle (in giving us more and more
sorrow) we have to get rid of the world using itself. We can use the world as it has been
given to us in going beyond mere enjoyment of sensual pleasures to fulfilling the true
purpose of blissful living. Thus Vidyaranya says that the world doesn't oppose spiritual
progress and it helps in a seeker's progress. The same world that binds a person can also be
used for realization by a seeker - the difference is not in the world but the perspective of
the world. A person who sees the world as dual objects will be lead to sorrow whereas a
seeker who is able to see this entire world as filled in and out with the ultimate reality of
Brahman will be able to realize Brahman very quickly itself.
The true purpose of life is blissful living which can only be attained by realizing that the
world we currently perceive is nothing but non-dual reality of Brahman. Until this vision of
non-duality is realized, we will constantly face sorrow (sorrow as a result of fear is the only
result of duality or dual vision). This vision of non-duality isn't going to a cave and trying to
find a place where duality doesn't exist but this is realizing that there isn't any duality here
at all and whatever exists is the non-dual reality of Brahman alone.
Brahman - essence of everything

Though it might appear that only seekers of Vedanta are seeking Brahman as the essence
of everything, this isn't true. Even scientists are trying to find out the fundamental principle
amidst the duality that we are currently experiencing. The efforts of scientist to find
fundamental blocks of life has been always changing (like earth being the centre of the
universe making way for sun being the centre of the universe leading to sun being the
centre of solar system milky way). This is because scientists are unable to find the
substratum of this entire world. As long as we try to analyze the world from within the
world, analysis will not be complete (the Lord thus says that we cannot know the form of
the world from here). We cannot know a forest completely from within the forest, we have
to come out of the forest (go beyond the forest) and then we will be able to know the forest
completely. Similarly we cannot know this world completely until we go beyond the world.
Going beyond the world is nothing but trying to find the substratum of the ever-changing
world. Once we realize the changeless substratum of the changing world, then we know the
world completely (not the dual world but its substratum). There is no real bliss arising out of
knowledge of the dual world - this is because the world constantly changes. The world as it
is this moment isn't exactly the same the very next moment - thus our knowledge about the
world will always be incomplete. In order to completely know the world, we have to find its
substratum. Even as knowing all ornaments of gold is achieved through knowing the
substratum of gold, similarly knowing the entire world is through knowing the substratum of
the world.
This question of wanting to know the essence or substratum of the world is beautifully
raised by Shaunaka in the Upanishad. Once we know the essence of the world, it is knowing
the entire world. When we know the entire world then we will be able to ever rejoice in bliss
as ignorance about the world is what causes sorrow (not knowing the nature of the world
leads to sorrow when we make wrong decisions etc.).
Thus the true purpose of life is fulfilled through knowing the essence of the entire world. It
is but a truth that the essence of the world is the substratum of the illusory world (the world
is an illusion because it constantly changes - that which constantly changes cannot be
eternal as change leads to decay and finally death). This essence of the world is nothing but
Consciousness which is termed in Vedanta as Brahman. Without Consciousness nothing can
exist. This Consciousness is the light of all lights and provides existence to everything that
is present today and everything that may be present tomorrow. But for Consciousness,
there will be nothing at all (of course we know for sure that nothing or shoonya cannot be
real - if there is nothing then how come something seems to exist? nothing cannot exist on
its own, even nothing requires a knower or one who acknowledges its presence - or to put it
differently, nothing also requires a substratum in which it is seen). This Consciousness is
termed variously in scriptures as Brahman, Paramaatman, Ishwara, Bhagavaan etc.
Vadanthi tat tattvavidhah tattvam yat jnaanam advayam

Brahmethi paramaatmethi bhagavaan ithi shabdhyathe
Knowers of the truth define truth as non-dual Consciousness and they term it variously as
Brahman, Paramaatman, Bhagavaan etc.
Different names are denoted for the one entity of Consciousness even as water is given
different names in different parts of India. That Consciousness is the very basis of
everything can be known very easily by our own experience - we never experience
Consciousness as non-existing. Consciousness is nothing but that which pulsates inside us
as "I-exist, I-exist" - this pulsation happens at all times irrespective of where we are, what
we are doing etc. Even when we are sleeping, Consciousness does exist in the form of the
pulsation of "I". Thus it is a matter of experience (intuitive experience and experience which
isn't negated at a later time - worldly experiences are always negated later, today we see a
person and tomorrow this experience of the person is negated when the person dies) that
Consciousness always exists. There cannot be any existence without Consciousness - a dead
body doesn't experience any existence because there is no Consciousness in the dead body.
Once a seeker analyzes this thoroughly then the seeker will be able to realize that it is one
Consciousness that is present in all sentient beings and is the basis of existence of
insentient beings like rocks etc. Even insentient entities require some light to make them
existent - this light is Consciousness (which is the light of all lights). Even a light source like
the Sun requires Consciousness. Without Consciousness there cannot be any Sun at all. It
can be argued that though Consciousness is the very basis of existence (or Consciousness is
existence in nature) still there are many Consciousness-es as seen in many sentient beings.
this is wrong - there is no need to accept many Consciousness. Even if we accept many
Consciousness, it will lead to logical fallacy (many lights cannot co-exist as seen from the
fact that when the Sun exists other light sources don't exist - it cannot be argued that even
when Sun exists, other light sources are there but not experience as then we can even
extend it to say that even entities that aren't there are there but not seen as they are not
experienced at that time). Moreover when we can explain all existence based on one
Consciousness there is no need to accept more than one. Experience in the most intuitive
form will prove to a seeker that Consciousness is one and one alone - there aren't many
Consciousness but one Consciousness appears as many due to the many mediums in which
it is perceived (as many bodies, so many Consciousness seem to exist though the
underlying principle of "I" in all the bodies are but one Consciousness alone).
Thus one Consciousness is the very essence of the entire world. Knowing this Consciousness
will thus fulfill the true purpose of life - will make our lives blissful. But we can know
Consciousness only when we try to know it, this is through asking the question that is being
put by the Upanishad here. Only a knower of Consciousness can guide another person to
realization. Therefore a seeker ought to approach a spiritual master who is living as
Consciousness at all times and put forth this one question alone. The question need not be
worded exactly as found in this Upanishad but it should be about Consciousness or Brahman
alone. Anything else that is put forth to the master will take us away from Consciousness.
Though we may ask about siddhis or miraculous powers or wealth etc. all these will only
lead us to sorrow. We can easily look around ourselves in order to realize the truth in this
statement (people with siddhis or wealth aren't happy as they want more and more). Only a
realized master who is rejoicing in bliss by remaining as Consciousness is content and
satisfied at all times. This satisfaction or contentment is the true purpose of life - this is the
ultimate goal of life that each and every one of us is seeking either knowingly or
unknowingly.
We will not attain contentment without putting forth the question as to knowing about
Brahman to the sadguru who will then guide us towards the goal of Brahman thereby
making us ever content at all times.
This sloka from the Upanishad thus is very important for a seeker as it will lead the seeker
to the fulfillment of life itself. This sloka is also very beautiful in that it tells us that there is
an entity by knowing which everything becomes known and indirectly the Upanishad also is
telling that it will take us to this entity through the rest of the slokas in the Upanishad.
May this brief analysis of this sloka make us ask this question with all earnest (if we don't
have a Guru, we can definitely try asking the question to ourselves and analyze the answers
that are provided by the rest of the slokas in the Upanishad) so that we will be able to
realize Brahman of the nature of Consciousness as the essence of the entire world thereby
fulfilling the true purpose of life in leading a blissful, content, satisfied and peaceful life at all
times.
Raga Varsha
Khamas
Khamas raga is the Janyam of 28th Mela kartha Harikamboji Raga.
Arohana
S M1 G3 M1 P D2 N1 S
Avarohana
S N1 D2 P M1 G3 R2 S
R2 is Chathushruthi rishabham, G3 Anthara Gandharam, M1 is Shudha madhyamam, D2

Chathusruthi Dhaivatham and N1 is kaishiki nishadam.
The arohanam of this raga has a vakra form and it has Madhyamam and Dhaivatham as the
jeeva swaras. Some of the common phrases are S M G M, G M D P M G M, D N1 S’’ N1
D2 P M1 G3 M1 etc. The way Khamas is rendered recently includes a bhasanga swara of
N2 Kakali nishadham such as S’’ N2 S’’, S’’ N2 R2 S’’.
Classical Songs
Sujana Jeevana – Thyagaraja Swami
Saarasa dala nayana – Muthuswami Dikshitar
Brochevareravarura – Mysore Vasudevacharyar
Maate malayadhwaja – Harikesanallur Muttaih bhagavathar
Khamaj
In Hindustani music, Raga Khamaj represents Thaat, Raganga and Raga. Khamaj Thaat is
congruent to 28th mela kartha Harikamboji of Carnatic music. Khamaj Raga is a night Raga
(9pm to 12 am).
Arohana
S G3 M1 P D2 N1 S”
Avarohana
S” N1 D2 M1 P D2 M1 G3 R2 S
R2 is Chathushruthi rishabham, G3 Anthara Gandharam, M1 is Shudha madhyamam, D2
Chathusruthi Dhaivatham and N1 is kaishiki nishadam.
The Vadi swara is Ga and the samavadi swara is Ni.

The main raganga of Khamaj is the D-M-G. Though this raganga is used in other allied
ragas also, it can be clearly seen in Khamaj than other allied ragas. The phrase of ND MPD
MG is very popular usage while rendering this Raga.
Songs:
Vaishnava Janato – Narsi Mehta’s bhajan
Mere to giridharagopala - Meera
Madhuraamritham
Raamabhakti saamrajyam
Raga: sudda bangaaLa/Tala : aadi
Composer:Tyaagaraajaa
pallavi
rAma bhakti sAmrAjyam EmAnavula kabbenO manasA
anupallavi
AmAnavula sandarshana matyanta brahmANDamE
caraNam
ilAgani vivarimpa lEnu cAla svAnubhava vEdyamE
leela shrSTa jagatrayamE kOlAhala tyAgarAja nutuDaku
The devotee brings out the greatness of a mahatma and also the importance of being in the
presence of a mahatma or meeting a mahatma. This song also says that one can realize the
greatness of being in presence of such a mahatma through one’s own experience alone. We
may hear the greatness of mahatmas from someone, but sometimes our faith becomes
strong through our own experience.
rAma bhakti sAmrAjyam E mAnavula kabbenO manasA

A mAnavula sandarshanam atyanta brahmANDamE
rama bhakti samrajyamu – Ruled by rama bhakti, full of devotion towards Rama
E manavula/manavulaku – which human being
Kabbeno/labhyamo –learnt it/got it
Manasa – oh mind!!
A manavula – that person
Sandarshanam – meeting the person, getting darshan
Atyanta –more/great
Brahmandame – Very great/indescribable
Meaning: To meet or get darshan of a person whose kingdom of the mind is filled by the
devotion to the Lord Rama is indescribable. It’s very great.
Explanation:
This song explains the significance of being in presence of a true bhakta or the lord, who
can be called a mahatma or Guru.
Who is such a person whose mind is filled with the raama bhakti?
A true bhakta of ishwara is one whose mind is filled with the thought of Ishwara alone. As
one of the songs of AMMA goes “jaagat raam, soovat raam, jaha dekho waha sabhi ramaa
hi raam”. Similarly such a master is ever in the constant contemplation of the lord. Such a
master is ever rejoicing in bliss. As the nature of lord is bliss, a person constantly
remembering the lord is filled with bliss. When we spend time with such a mahatma we
also experience the bliss temporarily. This pulls us more and more towards the mahatma.
Such a mahatma loves all and can help everyone. As mentioned in Gita 12th chapter such a
mahatma has no likes and dislikes, he showers compassion and love on everyone who seek
him.
12.13 “advesta sarva-bhutanam maitrah karuna eva ca”
Our true nature is bliss alone, forgetting this we are suffering in the world, getting attached
and averted to all the temporary objects in the world. So when a mahatma who is ever
rejoicing in bliss shows us the way to remain ever blissful, one feels the experience of being
in presence in such a mahatma as beyond words to express, as he experiences his true
nature which is beyond words.
How is meeting such a mahatma very great?

Adi Sankaraacharya in his work vivekachoodamani says
“durlabham trayam eva etat daivaanugraham hetukam, manushatvam, mumukshatvam
,maha purusha samshrayaha”
It is indeed very rare to meet a mahatma. It needs lord’s grace to be in presence of a
mahatma whose mind is fully immersed in the thoughts of Ishwara. One should be blessed
to get such a mahatma as Guru. To be in such a Guru’s physical presence is needed initially
for a sadhaka to progress in the spiritual path.
Also the greatness of meeting such a mahatma is also mentioned in the 7th chapter 19th
sloka.
“bahunam janmanam ante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma
su-durlabhah”
After many many births does a true devotee seek me. Such mahatma is very rare indeed
who considers everything as ishwara alone.
This sloka clearly mentions how difficult it is to meet such a mahatma , one need to have
merits from many many births.
Once a person meets the Guru, AMMA says coming to a guru is like coming before a loin,
there is no way to escape. The Guru spiritually uplifts the disciple who surrenders to him ,
in the ways indescribable and unimaginable. It’s said that in such a compassionate
mahatma’s situations are created to bring out the hiddens vasanas in us and make us
aware of them .Once a sadhaka becomes aware of his/her vasanas and struggles to
overcome it by the grace of the Guru ,he slowly progresses in the spiritual path.
Merits from our previous births help us to meet such a master and be in presence of such a
mahatma, but one self effort is needed to face all the struggles to purify one’s mind.
Following the instructions of the Guru with surrender and alertness helps the sadhaka to
progress. Thus to describe the blessings received by the disciple from the compassionate
Guru is unimaginable.
The compassionate mahatma comes down to the level of the sishya to make him
understand the truth and uplifts him gradually.
Devotees who visit the mahatma and express their wishes get their wishes fulfilled also. In
Gita 7th chapter the lord says that
7.21
“sa taya shraddhaya yuktas tasyaradhanam ihate labhate ca tatah Kaman mayaiva vihitan
hi tan”
Whoever worships me with faith his wishes are fulfilled by me. Thus the people who have
worldly desires as well as spiritual seekers are benefitted by such a mahatma as he
considers everyone with samadarshanam or treats everyone equally, seeing lord alone in
all.
ilAgani vivarimpa lEnu cAla svAnubhava vEdyamE

leela shrSTa jagatrayamE kOlAhala tyAgarAja nutuDaku
iLaagani -- like this
vivarimpa – to explain
leenu – I cannot
Chala – very much
Svanumbhava – own experience

Vedyame – can be known
leela -- play
shrsta – creation
jagatrayame/jagatrayamane – the 3 worlds
kolahala – confusion/ noise
tyagaraja nutudaku – for tyajaraja
Meaning: To describe such an experience of meeting a great bhakta of lord or being with
him is not possible. It is through one’s own experience that one can understand it.
Tyagaraja considers the creation of the three worlds and the confusions in it as the play of
the lord.
Explanation:
These words are spoken by a sishya who is indebted to the mahatma who saved him from
the world of samsaara and showed him the path of happiness. The sishya is beyond words
to express his gratitude to the guru. He feels that it’s difficult to express his gratitude
towards the compassionate mahatma in words.
How is such an experience?

Swamiji poornamritananda says that “the Guru is compassionate and the sishya is foolish”.
When the sishya realizes this, he infact becomes very indebted to his master who has
accepted him with all his faults and tries to uplift him.
We see many miracles happening around mahatmas. All these can be expressed in words.
But the experience which is known through one’s own experience is what is called self-
realization. A mahatma helps us to realize our true nature. The reason for the incarnation of
such a mahatma is to uplift us from the world of samsaara and take us on the path of self –
realization. Thus the devotee speaks of this “aparokshaanubhuti” or intuitive experience as
one’s own experience.
Brahman is beyond all experiences. Similarly when one realizes the compassion of the Guru,
he finds words not as a medium enough to express himself. He finds that surrendering
himself to the guru and offering himself completely at the lotus feet of the guru to be only
way to express his gratitude to the Guru. This is what is called “aatmanivedanam”. Such a
sishya considers himself an instrument in the hands of the mahatma. The mahatma is
Ishwara himself in human form. So becoming an instrument in hands of mahatma is

becoming an instrument in the hands of Ishwara which means one goes beyond all ego
sense and becomes one with Ishwara.
Thus he says one can realize the greatness of being with the Guru through one’s own
experience.
When one becomes one with Brahman , then to express such a state which is beyond words
is difficult. When one becomes an instrument in the hands of the master to express the
gratitude is similarly very difficult , which is beyond words. This state is expressed as
“mooka swaadanavat” in narada bhakti sutras as the definition of the ultimate state , when
a bhakta merges with the lord. However a person who is dumb cannot express himself,
likewise the true experience of being in presence of such a mahatma who is a true bhakta of
the lord cannot be expressed.
When one eats a laddoo, he/she cannot express the taste in words. We need to taste the
laddoo to find out the experience ourselves. This is also called “aparokshaanubhuti” i.e ones
own intuitive experience. The day the sishya realizes the compassion of the guru, he has
realized his true nature. He had got the” aparokshaanubhuti” which cannot be explained in
words.
As mentioned in kena Upanishad

“na tatra chakshur gachhati na vak gachhati no manah”. Where the eyes, words or mind
cannot reach such a state of experience is known as aparoskhaanubuti.
Thus the devotee here says that one should learn by one’s own experience the greatness of
being in the presence of such a mahatma.
Praadeshikam
Kandar Anubhuti
Stanza 2
Ullaasa niraakula yoga vitha
Chalaabha vinothanum nee allayo
Ellam ara ennai ilantha nalam,
Sollay murugaa sura bhoopathiye
Meaning:
“O Lord! Are you not bliss, freedom from all pains, and yoga, who intends the good and
speaks the good (to all), and does things as Divine Sport? Instruct me that Good which
ceases or removes all (my attachments) and makes me lose myself into it, O Army leader of
Deva!
After offering his prayer to Lord Vigneshwara and Lord Muruga Saint Arunagirinathar asks
Lord Muruga to instruct him the way to end this endless ocean of Samsaara. In this verse,
the saint mentions the nature of the Lord and also about Moksha. Proper understanding of
the nature of the Lord is very crucial for a person to understand what Moksha really means.
Lord is of the nature of the Eternal Anandam and when we get proper understanding of this
nature of the Lord there will be a natural attraction towards the Lord. When the mind turns
towards the Lord completely, the seeker will then clearly understand that Lord alone exists
and such a mind will only have Lord and nothing else.
Lord is of the nature of Anandam and free from all pain:

For every pursuit an individual makes in his life, the common goal is to get the Anandam.
So the person would go behind things that he thinks would give him the Anandam he is
seeking. Though the person might get some happiness from the object he desired, the
happiness doesn’t stay with him forever. When he gets indication that the happiness from
the object he was experiencing was going to end, he either looks for different object of
happiness or tries something to extend the happiness he was getting from the object. Thus,
we can understand that an individual not only tries hard to get Anandam but also tries
equally hard to avoid pain or sorrow. This is just one case showing how one strives for
Anandam and strives for avoiding pain.
But if there is one thing which can bring us Anandam that will never vanish, which doesn’t
have not even small fraction of sorrow in it, would it not be worth pursuing for that. That
one thing is Lord. The poet here addresses Lord Muruga as that Brahman who is Eternally
Anandam and free from all sorrow. It is not only that the Lord is blissful, the whole world
has come from him and everything that is happening is his lila. Anything that comes from
the Lord should essentially be blissful. Understanding this truth and thereby seeing the
essential nature of Lord everywhere is the goal of the spiritual life.
That which removes all attachments and also the ego:

When a person learns and gets to know about the nature of Lord as the eternal Anandam,
that attraction towards the Lord will make him go towards the Lord. When he gets to know
more and more about the Lord, he also understands that the world and its object are not
going give Anandam at all. When such an understanding comes to the spiritual seeker all
desires for enjoying the objects of the world drops off naturally and thus he becomes
dispassionate towards the world because of the passion for the Lord. But even though he
loses interest to enjoy the objects of the world the sincere seeker, who still hasn’t got that
Eternal Anandm, would want to get rid of everything that stays as a obstacle to merge on to
the Lord and thus he will have burning desire for that Anandam of the Lord. So a seeker
who has the intense desire for getting Anandam would want a way to get rid of all that is
staying as obstacle and thus would seek a Guru for instructions. The instructions from the
Guru would then benefit such a sincere seeker to get rid of everything that is staying as the
obstacle by understanding that Lord alone exists and nothing else and there by attains
Eternal Peace and Anandam.
This is what the poet speaks about in this verse. In the first two lines, the poet speaks
about the nature of the Lord as Anandam and then in the following lines he is asking for
instructions to get rid of all the obstacles of Eternal Anandam. Again, the poet doesn’t need
any instruction for anything as he is already attained the goal, but it is the way shown by
the mahatma for a spiritual seeker to seek instructions for liberation.
Charitham
Swami Rama Teertha

Swami Rama Teertha is well known through the book of "In Woods of God Realization" (few
chapters can be found at http://www.ramatirtha.org/freebooks.htm). Swami Raaman (as he
is known or called affectionately in southern parts of India) was a sanyaasin who was
inspired by Swami Vivekananda and thereby made it to the west. His lectures were so
daring and stuck to the truth without deviations that rarely does a seeker who reads them
will be left unaffected by it. His words were intellectual like Swami Vivekananda - his words
were so intellectual that for one of the speech that he made he was offered doctorates by
many universities. What are petty worldly pleasures or achievements for a person who is
rejoicing in ultimate bliss of Brahman? Hence he rejected those doctorates.
The level of dispassion or detachment that is essential in order to either lead a renunciate's
life or to progress towards the goal of realization through worldly life is aptly shown through
his life itself. When he decided to renounce, his wife decided to follow him. For this, he put
three conditions to her. The first was that she should also lead a life of renunciation thereby
living only on alms and not stocking for anything in life itself. His wife agreed. Second was
that she should forget that they were married and should lead life as strangers. This also
she agreed. The third was that she should leave her children as they are with the faith and
belief that the Lord will take care of them - this she didn't agree and thereby he left alone to
the Himalayas.
It is said that Rama had many experiences in the Himalayas but he wanted to spread the
message of Vedanta and hence set off to the west (where Vedanta wasn't that popular yet -
even after Swami Vivekananda's efforts which were almost the first of the kind in the west).
Many of the spiritual masters that we have seen in the past have been those who fulfill the
purpose of their life which is to spread the knowledge of Vedanta and they do this in a short
period of time. After this, there is no purpose to their life itself and hence they give up this
body at a very young age. Swami Raaman also gave up the body at the age of 33 (like
Sankara, Swami Vivekananda just to mention a few). We should remember that avataara
purushas like Ramakrishna Paramahamsa, Ramana Maharshi etc. are exempt from these
rules as their life is not merely to spread knowledge of Vedanta but uplift people from their
normal worldly life to a spiritual life towards the goal of Brahman. Until these avataara
purushas have helped many disciples and devotees they will not give up their mortal coil -
instead they will use their mortal coil to the max to ensure that as much sadhakas are
helped towards realization.
It would be wrong to not mention the state of Rama's mind - so intellectual and focused it
was that we find in the very first chapter of the book (In Woods of Self Realization), Rama
taking us gradually from an infant's life to a grown up person's life to show that happiness is
the ultimate goal of life and that generally we think happiness is in the external world but it
is our very nature of Consciousness (this one chapter is worth not just reading but analyzing
over and over again in our mind as it will strengthen our intellectual conviction about
Brahman all the while helping us ward off worldly distractions in order to put realization as
the highest priority to-do-item in our life).
Don't want to write a lot about Swami Rama as not that much is known about his life except
his words that are found in the book - a wise seeker would do good to read the book
completely and slowly assimilate the concepts so that it will lead the seeker to the goal of
realization very quickly without much distractions and complete focus.
Vedanta Pariksha
This month all questions are on Mahabharatha.
1) Who narrates the Bhagavad Gita?

a) Lord Krishna
b) Dhritharasthra
c) Vyaasa
d) Sanjaya
2) Who is the last disciple of the Lord (who receives instructions/advises/teachings from
the Lord)
a) Vidura
b) Arjuna
c) Uddhava
d) Bhima
3) Who was the teacher in malla yudha (sort of body fighting plus mace fighting as
well) of both Bhima and Duryodhana? Also who was his favorite student among
these two?
a) Krishna - Bhima
b) Balaraama - Bhima
c) Balaraama - Duryodhana
d) Drupada - Bhima
4) Who learnt the most from Dronacharya?
a) Arjuna
b) Bhima
c) Karna
d) Ekalavya
5) Who was responsible for the fall-down of Bhishma
a) Shikhandi
b) Arjuna
c) Krishna
d) Bhima
6) Who was Duryodhana's best friend?

a) Shakuni
b) Karna
c) Dusshaasana
d) Ashwattama
7) Who was Krishna's arch enemy (who attacked him the most)?
a) Kamsa
b) Jaraasandha
c) Shishupaala
d) Shakuni
8) When does yudha end (as a break) on a particular day and how many days did
Mahabharatha yudha last?
a) sunset - 15 days
b) night - 18 days
c) sunset - 18 days
d) doesn't end - 18 days
9) The king who considered himself as the real Krishna
a) Jarasandha
b) Kamsa
c) Kaarshakrishna
10) Name the people who were able to see Krishna's Vishwaroopam when he went to
Kauravas as a dootha in order to avoid war.
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 (Sandeepany)
2) D (Vasudeva-Devaki)
3) A (Kamsa)
4) C (Kuchela)
5) D (Sahadeva) - the normal answer is Arjuna but Arjuna didn't really know Krishna's
importance (as he often soft help from the Lord and considered the Lord more as a
friend than a Guru).
6) C (Chathurbhuja form)
7) A (Pradyumna)
8) C (Shakuni)
9) C (Kaarshakrishna)
10) Vidura, Bhishma
Scores
Aparna - 7
Karthikeyan - 7
Sunanda - 9
Thanks to all those who answered the quiz.
Mata Parichayam
Mata Amritanandamayi Math, Amritapuri

From the time immemorial, Mahatmas are born in this earth to help and guide people to
grow spiritually by giving spiritual instructions as per the scriptures and there-by helping
them to attain liberation. To spread the teaching of the Mahatmas to almost the entire
world, spiritual centers are established. Mata Amritanandamayi Math, popularly known as M
A Math, was founded to spread the teachings of Sadguru Mata Amritanandamayi Devi
(known as AMMA). The headquarters of this Math is located in a place called Parayakadavu,
Kollam district, Kerala. This is the birth place of AMMA and the place where the Ashram is
located is popularly called Amritapuri.
Here is Amma’s childhood life in brief to know history of the Math. Amma was born in a poor
fisherman family in the year 1953 to Sugunanandan (affectionately called as Sugunachan or
achan) and Damayanti Ammaal. Her parents named her Sudhamani. Sudhamani was unique
right from her childhood. She showed lot of devotion right from her childhood to Lord
Krishna that she used to sing and dance at the age of 3 and would compose hymns on Lord
Krishna at the age of 5. Sudhamani was a very bright student in her class. But when she
was at her age of 9, her mother got sick she was asked to leave school and help her mother
in taking care of the household activities. She has to wake up early in the morning, feed her
brothers and sisters and also take care of the cows they were keeping. By the time she
finishes her household work, it will be very late night and after everyone sleeps at her
house, she used to mediate, sing until she falls asleep. The same set of activities continues
the following day as well. If sudhamani does any mistake while doing her work, she used to
get severe scolding from her mother.
Sudhamani always carried the photo of Lord Krishna with her all the time. She used to
chant the name of the Lord while she does all her activities. Whatever she does, she would
do it with the remembrance of the Lord all the time. She installed Lord Krishna in her mind
so firmly that she used to cry for the Lord, would sing about Lord Krishna and would also
dance thinking about Lord Krishna. When she was at her early 20s, one day, Sudhamani
was walking back home holding a bunch of grass. While she was on her way, she heard a
discourse of Srimad Bhagavatham. On hearing she stopped and stayed motionless for long
time. After the discourse was over when the devotional singing started, she ran towards the
place where devotees were gathered. She became completely identified with Lord Krishna
that even her physical features as well resembled that of Lord Krishna. She gets absorbed
into the god-intoxicated state quite often after that that she verily becomes Lord Krishna in
the way she reacts and moves. At one point, she wanted to be absorbed in that God-
intoxicated state forever and never to come back. But seeing the miseries in the world, for
the sake of people, she used to take on Krishna Bhava and meet people to listen to their
problems and give them solutions. But there were rationalist people who criticized and
ridiculed Sudhamani for giving such Krishna Bhava. Sudhamani was not affected by these
criticisms but her father felt took pity on Her and converted the family cowshed to make
proper place for Her to meet people. That cowshed was the first ashram of Amma.
After that, Amma had a vision of Adi Parashakti after which she started to long for the
Divine mother. She used to chant the name of the Divine Mother all the time. Unable to
comprehend the exalted state of Sudhamani her brother criticized her and sent her out of
the house. Sudhamani then stayed outside her house and dedicated all her time in doing
intense sadhana on the shore of the ocean. During those days of intense sadhana
completely merging onto the Universal Divine Mother, nature herself served Sudhamani.
Animals and birds used to bring her food and milk. After that experience, she took the
bhava of Universal Motherhood and started meeting people listening to their worries and
problems. Many devotees got attracted to Amma and people from many parts of the
country started visiting her.
In 1979, Amma’s first monastic disciples came and stayed permanently by the side of her.
It was these initial disciples of Amma named her Mata Amritanandamayi Devi. As more and
more people started to come, there was a need of building an ashram. So many thatched
huts were built near Amma’s residence for the inmates to stay. That was the beginning of
the Mata Amritanandamayi Math. When more devotees come to visit the ashrams, the small
thatched huts were just enough to accommodate the visiting devotees. Amma’s initial
disciples had to undergo lot of trouble in those early days of the Ashram as there were not
proper place to sleep, not enough to eat etc but they were all blissful being in the presence
of Amma and they did not feel those as troubles at all.
More and more devotees started coming to Amritapuri to meet Amma and people were not
just from India but from other countries as well. In 1987, in response to the invitation of
her devotees abroad, Amma went on her first world tour. It not only made the people happy
in seeing Amma in their own place, but it also helped the ashram as they were able to get
financial support. All the financial help the ashram got were used for the sake of helping
people. The ashram premise was expanded with more rooms for the visiting devotees to
stay and also to help the poor and needy. And later in 90s Amma installed brahmasthanams
in many places in India and also outside India. The ashram was given the name Mata
Amritanandamayi Math and all charitable activities were carried on through Mata
Amritanandamayi Mission Trust. Swami Amritaswaroopananda Puri is the Vice-Chairman of
Mata Amritanandamayi Math. Each of these brahmasthanams which Amma had installed has
a temple where regular poojas as per the tradition are carried out. Apart from these daily
routines, these centers have regular spiritual classes, bhajans as part of their regular
activities. It is only that these spiritual classes are taken by the disciples of Amma, but
teachers from other spiritual centers also visit the ashram to speak on Vedantic topics.
Through these spiritual centers not only spiritual activities for the spiritual growth of the
people were carried out, but also many charitable activities for the benefit of the needy
people are also done. The activities of the Math are numerous. Many charitable activities
like reaching out to poor people who struggle even to get food for one time, old age homes,
orphanages, educational institutes, well equipped hospitals, etc are some of activities that
the Math does. Also whenever there were natural disasters like Tsunami, earthquakes,
floods etc. M A Math were always stayed completely involved and did everything that they
can to help affected people because of those natural calamities.
When Amma is at the Ashram, there will be thousands and thousands of visiting devotees to
come and get the darshan of Amma. Apart from these visiting devotees, the ashram at
Amritapuri has more than 2000 inmates. Amritapuri ashram itself is an living example of the
ancient ideal Vasudaiva Kutumbakam (whole world is one family) as you will find people
from all corners of the people speaking different languages, cultures etc living together
blissfully and peacefully. Whether Amma is at the ashram or not, the ashram and its
surroundings are always so blissful and peaceful that people who visit this place would
always want to visit this place again and again.
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. 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 Jan11

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AUM NAMAH SHIVAYA VEDANTA DARSHANAM Jan 11

AUM NAMAH SHIVAYA

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

Guru - based on knowledge

Bhukthi mukthi pradaathaa

Though a Guru is capable of giving us worldly pleasures or bhogam and liberation or

Sankara summarizes this attitude in Bhaja Govindam beautifully as "yallabhathe nija

Place and purpose of logic

Talking about Maya's power, a beautiful story mentioned by Sadguru Mata

Logic - failure in certain cases

Darshana maala of Sri Naarayana Gurudevan

Sat and Asat

Living the truth

Proof of this truth

Katha Upanishad 1.1.3

Brahman - essence of everything

Vadanthi tat tattvavidhah tattvam yat jnaanam advayam

R2 is Chathushruthi rishabham, G3 Anthara Gandharam, M1 is Shudha madhyamam, D2

The Vadi swara is Ga and the samavadi swara is Ni.

Vaishnava Janato – Narsi Mehta’s bhajan

Mere to giridharagopala - Meera

rAma bhakti sAmrAjyam E mAnavula kabbenO manasA

How is meeting such a mahatma very great?

ilAgani vivarimpa lEnu cAla svAnubhava vEdyamE

Svanumbhava – own experience

How is such an experience?

Ishwara himself in human form. So becoming an instrument in hands of mahatma is

As mentioned in kena Upanishad

Lord is of the nature of Anandam and free from all pain:

That which removes all attachments and also the ego:

Swami Rama Teertha

This month all questions are on Mahabharatha.

1) Who narrates the Bhagavad Gita?

6) Who was Duryodhana's best friend?

Answers to previous quiz

Thanks to all those who answered the quiz.

Mata Amritanandamayi Math, Amritapuri

1. Editorial – a general message

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

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