Vedanta Darshanam - Vedanta Tattvavedantatattva.org/.../VedantaDarshanam_June10.docx · Web viewAs Swami Paramarthananda puts it humorously, when an insecure man marries an insecure

AUM NAMAH SHIVAYA VEDANTA DARSHANAM June 10

Vedanta Darshanam

Salutations to all.

Yet another month has passed by. But the FIFA or world cup fever is high now. Put in Barnard Shaw’s words “ten fools play and ten thousands fool watch”. Everyone wants to win in everything. And this goes against the law of nature or law of earth itself – with victory comes defeat; with happiness comes sorrow too. Thus trying to always win and be happy a person becomes sad and sad alone in the long run.

All the while when a person tries to find happiness, he forgets that happiness is inside himself – this can be compared to the husk deer trying to find out where the good smell is coming from; not knowing that the smell comes from itself, it runs hither and thither thereby finally giving up its own very life in the process.

The difference between a wise person and a fool is that the wise person is able to use his intellect or discriminating faculty whereas a fool only uses his mind and does whatever he thinks. A wise person analyzes this dual nature of the world and rather than running behind worldly things tries to find the source of eternal bliss. Rather than running behind the football in the field if only one were to use all that energy and effort in order to realize one’s true nature of Brahman then there will be experience of bliss and bliss alone.

But it isn’t easy to get distracted or dispassionate from the world and the pleasures the world offers – it requires great courage to do so. Only a person with true knowledge about the illusory sorrowful nature of the world will be able to get away from the pleasures of the world internally while seeking the eternal bliss inside oneself and realize one’s very nature of all-pervasive blissful Brahman. Since we have already started on this quest to gain knowledge through a proper understanding of Vedanta, it us strengthen it through yet another month’s magazine. May the ultimate reality of Brahman guide us in attaining moksha or realization in this very birth itself.

AUM NAMAH SHIVAYAJune 23rd

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Anukramaanika

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

Guru Mahima..............................................................................................................................................3

Mukhya Vishayam.......................................................................................................................................7

Sankshiptha Vedanta.................................................................................................................................14

Gitaamritham............................................................................................................................................18

Upanishad Prachaaram.............................................................................................................................22

Raga Varsha...............................................................................................................................................26

Madhuraamritham....................................................................................................................................28

Praadeshikam............................................................................................................................................33

Charitham..................................................................................................................................................37

Vedanta Pariksha.......................................................................................................................................39

Mata Parichayam.......................................................................................................................................42

Anukramaanika Nirdesham.......................................................................................................................46




Guru Mahima

Let us continue with the slokas of Guru Gita where a seeker offers prostrations to the Guru.

Yenedam darshitham tattvam chittachaityaadikam tathaaJaagratsvapnasushupthyaadi tasmai sree gurave namah

By whose grace the truth or reality behind Consciousness, thoughts, the various states of waking, dream, deep sleep etc. are known, my prostrations unto such a Guru.

Guru as an encyclopedia of knowledgeWhen we talk about knowing things, we often try to find out an encyclopedia of the science or particular field that we want to know. This is because encyclopedia encompasses everything about the particular field of knowledge or science – there will not be anything that will not be covered by the encyclopedia.

The Guru doesn’t really cater under this term of encyclopedia because the Guru’s knowledge is not complete with respect to the external dual world where new things are getting built or developed every other day. But the Guru caters to this term because the Guru has knowledge of that by knowing which everything else becomes known – knowledge of the substsratum or the essence of the world which makes the Guru know the entire world per se. We have to use our discretion in understanding this and shouldn’t be foolish to ask questions like whether the Guru can create a new product like iphone etc. (a spiritual master has access to spiritual powers and hence definitely can create such products, like Vishwamitra created a new heaven, but since all these products are already being created by other companies what use does it do to a sadhaka to go approach a spiritual master and ask for such petty things which are already available in the world. If we approach Steve Jobs, wouldn’t it be foolish to ask him as to where should we buy an apartment? Similarly it would be utterly foolish to go to a spiritual master seeking petty things rather than asking for that truth which isn’t found anywhere else in the world - unfortunately most of us only ask for petty things when we approach spiritual masters).

The Guru’s knowledge doesn’t just stop with the essence of the world but about the philosophy or working of the world. Even as a gold smith who knows gold can talk about the




working of gold ornaments, their creation, their life-cycle etc. similarly a Guru can speak about the world’s nature, its creation, its activities, its life-cycle etc.

How would understanding the world help us when currently we already have a grasp about how the world works thanks to science?Science and our understanding about the world is only at the gross level. The subtle aspects of things are still a black-box to not just us but scientists as well. One day scientists proclaim the world is round and the next day it becomes flat. This controversy is valid now too when one group of people say that global warming is happening whereas another group of people say that global cooling is happening – both these groups using the events happening in the world. This gross-level knowledge extends to our own body as well where doctors aren’t able to figure out many diseases and not to talk about mental disorders or mental problems.

Vedanta unlike science doesn’t stop at the gross level but goes beyond the gross level to the subtle level which can explain a lot more than the gross level because the subtle level ultimately controls the gross level. There are many philosophies which also speak about the subtle level but Vedanta goes even beyond the subtle level to the causal level and beyond that as well to the ultimate essence or reality of Brahman. Unless a seeker is lead to this ultimate level, there will always be chaos and thereby sorrows.

We will not analyze the subtle level in depth here as it cannot be contained in a small article but when we try to analyze the world (at whatever level it may be) we come across two terms – one is drishyam or object and other is drik or subject (seen and seer). The seen or objects are at the gross level or the subtle level whereas the seer is beyond all levels as the seer is the very basis of all levels.

Depending on the seer experiencing objects we say that we are at a particular level. The seer can be considered as someone who has access to all levels yet is beyond all levels (it is simple to understand that one who has access to all levels must be definitely beyond all levels – if the person is limited or attached to one level, then access to other levels will not be there – even if access is there, other levels will not be accessed). When we analyze as to who the Seer is who has access to the gross, subtle, causal and whatever other levels may be there, we will come to the conclusion that the seer is “I” or that which pulsates as “I-exist, I-exist” – pure existence devoid of any association or identification or attachment to anything of the world. This pure existence is our very nature but when this pure existence traverses through a particular level, there is a delusion caused due to improper understanding of its nature that it is part of the particular level or associated with the




particular level. Thus when this “I” experiences the gross objects of the world, association with the body is created and the notion that “I am the body” or “I have a body” are created when then leads to a ton of associations to people and objects of the world which are in some way related to the body. This notion is wrong because the “I” also experiences a subtle plane in the dream world where the waking body is completely absent and so are people/objects of the waking world too. But in the dream world the “I” gets identified with the dream body and the people or objects of the dream world. This dream world is also negated in the deep sleep state where we aren’t awake and we aren’t dreaming also but we are sound asleep. In this deep sleep state both waking body and dream body are not there but there is a causal body in the form of “I don’t know anything” and “I slept happily” which shows that it has ignorance and happiness. This deep sleep body itself is negated in both the waking and dream states. Thus all these three states or levels that “I” go through are mutually contradicting whereas “I” am present always – in all of them and beyond all of them – “I” am the very basis of these states. This is the Seer of the nature of pure existence who is beyond all the states – once a seeker is able to grasp this then all the sorrows created by these states and in these states will cease to be sorrows as they don’t taint “I” who is beyond them.

This doesn’t mean that activities will cease to exist – activities will still continue but a seeker will be able to remain unaffected by the activities and the fruits of those activities thereby leading a very blissful and content life.

This knowledge about one’s nature being that of the Seer isn’t something that can be easily grasped from books or tapes. It is something that can be understood only through intuitive experience. Intuitive experience has to be preceded by intellectual conviction. Conviction means there is not even an iota of doubt and not even asked when half-asleep. As simple as this may seem, majority of people in the world cannot just contend with reading books and imagine to be cleared of doubts – of course imagining can happen but reality will be far from imaging. Hence the necessity of a Guru to guide us. The Guru is able to bring out even the subtlest of the doubts in our mind and answer them convincingly not merely through words but through our own intuitive experience. Moreover books and other sources of knowledge are a one-way communication where we cannot expect to raise questions that come in our mind. But the Guru is a two-way communication where we will not only be able to get the knowledge that are there in the books but we will be able to raise our doubts and get them clarified without no time.




Of course it again goes without saying that even though many people in the world have a Sadguru still they may not use the Guru for realization but only for other petty purposes of the world. Hence irrespective of whether we have a Guru or not, we have to develop strong urge to know much more than the external gross world so that once this interest is strong in us, the answers will follow us (either in the form of books etc. or in the form of a Guru).

As long as our mind dwells within the gross level, we will not be able to figure out that there is a level which is beyond all levels and is the basis of all levels. Unless this level of Brahman as non-dual reality of Consciousness and our very nature is grasped, eternal bliss will not be experienced. Until we are able to rejoice in bliss, sorrows will continue over and over again. Thus suffering in this birth and seeking to get rid of suffering temporarily we will span through multiple births doing the same things over and over again. As Sankara puts it, again birth again death and again in the womb of the mother – thus traversing we will not attain any peace or bliss.

In order to attain peace or bliss we need to develop a strong interest in knowing about Brahman through Vedanta so that at least in a few births we will be able to realize Brahman putting an end to miseries and will be able to rejoice in bliss. May the ultimate reality of Brahman guide us towards the same.




Mukhya Vishayam

Samaadhi

There are some terms which are so attractive that people go to any extent trying to understand it and implement it in their lives. One such term is the term of Samaadhi. This term has a lot of different meanings based on interpretations by different philosophies or systems and spiritual masters. And as is the case with majority of such special terms, this term of samaadhi also has been wrongly understood by most of the people in the world. This article is an effort to set the truth straight about this term of samaadhi by giving a proper analysis of this term from a Vedantic perspective.

The Sanskrit term of samaadhi means absorption. Absorption obviously requires an object unto which it is applied. In simple terms, a mind totally fixed on some object is said to be absorbed in that particular object. Since objects in the world are infinite therefore samaadhi can be applied on infinite objects. The effect of samaadhi will depend on the object upon which it is applied even as effect of mental contemplation depends on the object upon which contemplation is achieved.

Samaadhi – strength of the mindSamaadhi can be called a state of the mind. The mind as we know is a bundle of thoughts that constantly fluctuate from one object to another. Such a mind which is focused on many objects can be considered like water coming out of a reservoir from multiple places – this means the concentration of water will be less and hence the water will not have any useful purpose. At the same time if the multiple holes in the reservoir is closed and water is concentrated to come out from just one tap, the concentration of water will be large. Such concentrated water can be used for many purposes like drinking, collecting water in a pot etc. Similarly a concentrated mind can be used for many good purposes – a mind concentrated on music can be used to create a vocation out of music, earn music, help people get a bit of soothing or relaxation etc.

We may argue that a concentrated mind is impossible as mind generally hops from one object to another but this isn’t true. Though concentrated minds are rare, we can find such concentrated minds in the current world itself – Sachin Tendulkar, Tiger Woods, Stephen




Hawkins etc. are examples of people having a concentrated mind (mind concentrated on one or the other object or field or science in the world).

A concentrated mind thus is powerful and can lead to good results or fruits than a mind which isn’t concentrated. The peak of concentration of the mind happens when the mind is focused on the object of contemplation alone, nothing else is there in the mind.

When Dronacharya started teaching the pandavas and kauravas, he called upon each of them and asked them to aim their bow-arrow to the eye of a bird perched on the branch of a tree. Then he asked each one of them as to what they saw – one replied that he saw the bird, the branch and the tree. Another replied that he saw the bird, the branch, the tree, people around it etc. Dronacharya asked all such people to pass by. When Arjuna’s turn came, Arjuna replied that he saw only the eye of the bird. Then Dronacharya asked Arjuna to shoot the arrow. Arjuna had a very concentrated mind or a mind which was absorbed on the goal in hand which was the eye of the bird – he didn’t see anything else. All other things are distractions when compared with the goal in hand. Distractions take away our energy or focus on the goal in hand – we may still achieve the goal even with distractions but the time taken to achieve the goal will be longer and hence efficiency will be lesser. We know very well that efficiency is a mantra that is used in all workplaces as well as at homes too today. Hence it is essential to have an absorbed mind in order to attain maximum efficiency thereby reducing the time taken to achieve the goal.

To summarize, samaadhi is when the mind attains its peak. Samaadhi thus is a strength of the mind (or “the” strength of the mind). Such strength becomes very essential for a spiritual sadhaka as spirituality is where one treads a path with lots of unknowns, obstacles etc. and hence everything that is good will be required to overcome the obstacles.

Samaadhi as Savikalpa and NirvikalpaVikalpa means a modification or a thought in the mind. This categorization of savikalpa and nirvikalpa can be seen from two different perspectives (which would make samaadhi categories as 4). One way to look at savikalpa and nirvikalpa is as to the nature of the object of absorption. If one attains absorption in saguna or saakaara (a form) then we can say it is savikalpa samaadhi and if one attains absorption in nirguna or formless then we can say it is nirvikalpa samaadhi. Another more common way of defining these is that savikalpa is that where a person finds a bit or tinge of difference between himself and the form whereas nirvikalpa is where a person finds oneself totally merged unto the form (or the form alone




exists in nirvikalpa). Either way of categorizing, savikalpa is a lower type whereas nirvikalpa can be considered as higher type and tougher to attain or achieve.

But irrespective of which is higher and lower, both these samaadhis aren’t the ultimate goal. Samaadhis only help a person to strengthen the mind. A mind strengthened has to be focused unto the non-dual reality of Brahman as one’s very nature – as long as this focus or absorption doesn’t happen, the end result of moksha or eternal bliss will not be experienced. Since the very goal of life is moksha therefore it is essential always to get to this true samaadhi of being one’s own very Self rather than just imagining a particular form as different from oneself. Even if a person wants to attain absorption in a form it should be such that the form pervades the entire world which means it becomes formless (that which pervades the entire world is beyond space which means it is no longer limited to a form or bound by space).

Samaadhi on the Self – the goal of lifeThis sub-topic has to be repeated over and over in the mind by a seeker to ensure that all other wrong notions don’t creep into the mind. Without focusing on the Self or Brahman, any type of samaadhi will not help a seeker ultimately. It may lead to attaining a lot of siddhis or miracles and we may become a guru to many people in the world with followers flocking around us – we may be indulging in lot of sensual pleasures that is rare to find on earth (what devas enjoy) – we may be living a very calm, peaceful and blissful life – but all these are short-lived and when the good fruits attained due to samaadhi get exhausted (when they are enjoyed) then we will have to go back to being a normal being whose life is often tossed between happiness and sorrow constantly and going from one birth to another in this ocean of transmigration.

The scriptures are thus very clear about realization or eternal bliss happening only through knowledge of one’s nature as the non-dual reality of Brahman which is the substratum or essence of the illusory names and forms of the world that we currently perceive.

Tameva viditvaa atimrityum eti na anyah panthaa vimukthayeOnly through knowing the Self can a person overcome death or sorrow; there is no other way to liberation.

Yadaa charmavad aakaasham vestayishyanthi maanavaahTadaa devam avijnaaya dukhasyantho bhavishyathi




When a person is able to fold space like a mat, only then will a person be able to put an end to sorrow without knowing the Self (this means never will a person be able to put an end to sorrow without knowing the Self).

As to how a person who does good deeds thereby accruing punya goes to a higher loka, enjoys and then comes back to earth, the Lord gives these 2 beautiful slokas in Gita.

Traividyaa maam somapaa poothapaapaahYajnairistvaa svargathim praarthayantheTe punyamaasaadhya surendralokamAshnathi divyaan divi deva bhogaanThose who do activities in the Vedas (getting good fruits) and seeking higher pleasure, they will accrue punya and thereby go to svargaloka where they will enjoy along with the devas.

Te tam bhukthvaa svargalokam vishaalamKsheene punye martyalokam vishanthiEvam trayee dharmam anuprapannaahGataagatam kaamakaamaa labhantheThus, they enjoying the pleasures will fall down back to this human world once they run out of their punya; thus those who do activities in order to attain pleasures will fulfill their pleasures by going to a higher plane and coming back again.

When we want to traverse from New York to New Delhi, if we go half way to London and then get back to New York and repeat this over and over again we would be called a fool or an idiot. Similarly a person who seeks higher pleasures thinking that they can fulfill his desires completely is also a fool as he runs here and there over and over again with no newness at all (the pleasures may be different or appear new but the end result of those pleasures which is sorrow will always be the same). Dejected from one pleasure to another, a person thus goes from birth to birth until due to some good deeds the mind gets purified. And the purified mind is able to attain a bit of strength in the form of meditation or absorption. Such a strong mind if is able to come in the spiritual path or gains knowledge will be able to do miracles for the seeker (through progressing towards the goal of eternal bliss here and now itself). Meditation or ContempationThis brings us to meditation or contemplation as a pre-requisite for samaadhi. A mind which hasn’t attained focus will never be able to attain absorption. This is very simple to understand – in order to be absorbed in the Fifa world cup (since world cup fever is running




high now) one needs to have thought about it quite a lot. Not mere thinking one has to follow the teams over a period of time in order to understand as to who has the best chances – just following teams isn’t enough as each competition has a rule of its own hence following the rules of Fifa is also important. Merely following the rules of Fifa also will not work as rules also will be changed (though mostly only minor changes) each time the competition is held. Thus all the effort put into the Fifa world cup is a form of meditation or contemplation or thinking about it over a period of time. Once a person has thought about it for a period of time then absorption automatically ensues.

So it is very clear that in order for a saadhaka to becomes absorbed in Brahman as one’s very nature of Consciousness or Self, contemplation or meditation on this is essential. Thus meditation or dhyaana on a particular form as standing for Brahman (in order to make the form pervade the world or attain focus on the world and then make the form pervade the world) or meditation on one’s very nature being Brahman (through works like nirvaana shatkam) are essential for a saadhaka. It need not be meditation or dhyaana that alone can make us attain focus – we can also do contemplation though contemplation is tougher to do than meditation. Meditation is when we cut ourselves off from the world thereby getting rid of any possible obstacles for focusing whereas contemplation is when we don’t cut ourselves from the world but one part of mind is indulging in the world whereas another part is constantly focusing. Even as an initial driver will struggle with talking and driving at the same time, initial seekers will find it easier to do meditation than contemplation. Whereas an experienced driver will have no trouble talking and driving at the same time (even when the traffic might be in its peak) – similarly an advanced saadhaka will find it very easy to contemplate. The advantage with contemplation is that people will not complain that we are overly staying away from the world (the most complaints that parents make about their children being spiritual is that the children are spending too much time away from them – of course amidst the busy schedule that the world follows today it is but true that such complaints will be there). A seeker should use his discretion and intellect to analyze and find out what is best for him or her (one who has a Guru has the advantage in the Guru automatically choosing one for the seeker though the seeker may not even realize that the Guru has chosen and is making him or her do it).

The more and more a seeker does meditation and contemplation, samaadhi automatically will happen. The seeker will be able to feel the effects of the object upon which absorption is practiced. For a spiritual seeker like us we will be able to gain more and more peace once we do meditation and/or contemplation – happiness will engulf not just our hearts but our very existence. Even in adverse situations we will find ourselves maintaining a happy smile




externally and blissful mind internally. This is the result of the object of Self or Brahman – the more and more we progress towards Brahman the more and more we will become blissful. Such a blissful person will be glowing like a lamp in a dark place – the world today definitely needs such seekers who become sources of happiness as everywhere we find sorrow and people immersed in sorrow. When a group of people who all are sad get-together the sorrow gets intensified or amplified. And when such amplified sorrow passes from such people to the others they encounter in their day, sorrow spreads very quickly and an entire town or even a country will be immersed in sorrow.

This is very easy to understood – we get up in the morning and go to buy a coffee. The person in the coffee shop wears a sad face. Buying the coffee, we start off to work but since our day has started by looking at the sad face the sorrow automatically passes unto us or catches up with us. Thus we will also be sad. Once we go to office and find few people laughing at a place they see us and our sad face – thus they become silent and the laughter vanishes. Such laughter is essential in the world today (not laughter which is man-made o)r artificial but real laughter from the hear t – artificially we can laugh if we take drugs as well). But rewind back a bit – let’s think that the coffee shop guy bears a very smiling face and smiles whole-heartedly at us while giving us the coffee. That happiness catches up with us. When we encounter our colleagues laughing we will also join in the laughter – thus a good environment is created. In such a good environment work will happen very quickly and easily.

As AMMA always says even one person can create a revolution though it doesn’t matter as to how large the revolution is or how many people are affected by the revolution. AMMA gives a story to illustrate this – once in a village there were no street lights and thereby in the evenings or nights, robbers became more. Robbers starting not just robbing but even killing people and hence everyone would sit inside their house itself. One day a person who had a lantern in his house though he should hang the lantern outside his house – he hanged and found that it was good to see thereby he hung it there itself. Seeing this beautiful light, the neighbor too hung a lantern outside his house. Within no time, the entire village was filled with street lights. And thereby robbers were totally eradicated. Even as the one person’s activity caused a revolution in the entire village, one smiling person can create an entire community filled with smiling or happy contended people.

Natural absorption – sahaja samaadhiOnce a seeker is able to slowly maintain a smiling face and a contend mind, then the absorption unto Brahman as one’s very nature and Brahman as pervading the entire world




becomes very natural. This natural state of being absorbed in one’s Self or Brahman is termed as sahaja samaadhi and this is the goal of life. Sahaja samaadhi is moksha or liberation wherein a person is naturally absorbed in the Self – there requires no more meditation or contemplation – there needs to be no effort put in order to remain as the Self as it is very natural.

Vedanta strongly says that this sahaja samaadhi is the goal of life – savikalpa or nirvikalpa or any other type of samaadhi should only lead us to this natural absorption. If they don’t lead to this natural absorption then we will not get the fruit of eternal bliss but only temporary results (as we saw earlier).

The definitions of savikalpa or nirvikalpa may be wrong in this article – there are other types of samaadhi that is also explained in drig drishya viveka and other vedantic works. But a seeker would really benefit in knowing beyond doubt that the goal of life is sahaja samaadhi and other samaadhis may or may not be needed in order to attain this sahaja samaadhi. This sahaja samaadhi only requires constant contemplation of one’s nature as Brahman which pervades the entire world or meditation of a form and making the form pervade the entire world – nothing else is required in order to attain eternal bliss. May this brief article clear all doubts regarding samaadhi and make us strive towards sahaja samaadhi (which is obviously nothing other than jnaana or knowledge) thereby making us ever rejoice in bliss in this very birth itself.




Sankshiptha Vedanta

Khandana Khanda Khaadhyam of Sri HarshaVery rarely do we come across a majestic work which sets a trend for future works as well as for philosophies; it becomes a wake-up for many philosophies. Such a majestic work is the Khandana Khanda Khaadhyam of Sri Harsha.

Before we even begin explaining about this majestic work, there are two types of works that can be authored. One is the type of work that majority of works cater to which explains the concepts that the author believes or follows. All of Sankara’s works fall under this category (except certain portions of his works where he deviates from just explaining Advaita Vedanta). The second type of work is those which deal only with finding fault with other philosophies or certain concepts in other philosophies. Some examples of such works are Nyaayamritham, Maayaavaada Khandanam, Upaadhi Khandanam etc.

Such works which involve just criticizing other philosophies are generally called Khandanam. These generally don’t explain one’s approved or believed philosophy but just criticizes to all extant the opponent’s philosophy which is under question (Appayya Dikshitar has authored few khandanam works against Dvaita Vedanta and Vishista Advaita Vedanta). All of the khandana authors trace their roots back to Sri Harsha’s work. This work is magnanimous in its attack, approach and thoroughness.

Sri Harsha’s work attacks the Nyaaya system in its entirely (in all aspects). This work had so much effect and was so thorough that the Nyaaya system (also known as pracheena nyaaya) had to undergo change under Gangesha Upadhyaaya and thereby is known as Navya Nyaaya (many of the recent nyaaya works like Tarka Sangraha, Tarka Bhaasa, Bhaasha Paricchedha etc. follow the Navya Nyaaya system rather than the old nyaaya system).

It is obviously impossible to even explain a single portion of this highly logical work let alone a brief of the work hence the purpose of this article is to let readers know and understand that such kind of works are there which deal with attacking a particular system from a highly logical perspective (which thereby requires understanding of not only the system being attacked but also the system believed by the author as well as logic to a very deep level).




Another purpose of this article is to understand as to how such critical analysis done with a proper attitude can lead us to understand a system more thoroughly and beyond doubts.

The Lord himself proclaims at the end of Gita to Arjuna:

Ithi te jnaanam aakhyaatham guhyaat guhyatharam mayaaVimrishya etat asheshena yathaa icchasi tathaa kuru

Thus I have propounded to you knowledge which is very secretive. Analyze this thoroughly and then whatever you feel as right, do it.

The word the Lord uses here is vimarshanam or critical analysis. Many people often feel that logic is a hindrance to spiritual path and that one should have faith instead. This is a very wrong notion. Faith itself is strengthened by logic. If we have to believe that the Lord’s words in Bhagavad Gita will take us from sorrow to bliss, then we need to analyze it logically. Faith or belief which isn’t based, not even the least, on logic will definitely lead a person either in the wrong direction or will get shattered after a period of time (it cannot stand the test of time). Hence a seeker should never walk away from logic. It is only when the place of logic isn’t understood properly that one will get deluded into thinking that logic alone is everything. A seeker with a bit of intellect will be able to understand and keep in mind that logic like any other means is just a means towards the goal of moksha. Means are means and thereby have to renounced at a particular time. The car that we drive to work has to be temporarily renounced when we reach work – we cannot just stick onto the car. No wise person will stick unto the car which is just a means of transportation between home and work (or multiple places). Similarly logic is just a means to gain faith unto the goal so that we will be able to proceed towards the goal irrespective of whatever happens in the path to us (once faith has been thoroughly tested then no logic is required as such a person will not be shattered even if the entire world were to be destroyed in front of one’s eyes). A wise seeker will keep in mind that logic is just a means and not an end. Even as a high-jumper uses the stick to jump and then lets go of the stick similarly a wise seeker will use logic in order to assert the goal of Brahman or moksha and then let go of the stick as it has served its purpose and will not be of any use.

When a person tries to analyze if there is any fault in a particular system, if the system is without any faults then the conviction will definitely grow. The conviction that will be attained after thoroughly analyzing the system critically and still ending up with no faults in the system will be so strong that it cannot be shattered – not even in dream. It is also worth




keeping in mind that only a system which is fault-less can provide such a statement as to critically analyze itself (if the system isn’t fault-less then such a statement itself will lead to its downfall). Therefore it goes without saying that Vedanta (or Advaita Vedanta) is fault-less in that any person can critically analyze it but all such analysis rather than affecting the system will only removes doubts from the person’s mind even as a knife rubbed with a stone will be sharpened rather than affecting the stone.

This now brings us to the attitude behind any logical analysis. Based on the types of discussion that two people go through, discussions are categorized into vaada, jalpa and vithanda. Vaada is a normal discussion between two people for the benefit of both the people gaining some insight in the topic of discussion. Jalpa is when two people are discussing and the emphasis is towards proving oneself right rather than gaining right knowledge. Vithanda is where there is no discussion but only attack on the other person’s views. Vaada is constructive whereas jalpa and vithanda are destructive.

Very rarely can we see vithanda leading in a way to the betterment of many systems (the rare occasion being this work of Sri Harsha).

The attitude for a seeker behind any logical analysis should be gaining more and more conviction so that knowledge becomes clear, doubts vanish and the goal of eternal bliss becomes more in sight (or near to oneself). Such logical analysis is undertaken even by the scriptures as we find in the Svethakethu Brahmana of Chandogya Upanishad where the father of Uddhalaka proves to his son Svethakethu that he is none other than Brahman. With this attitude of gaining more and more conviction a seeker will only benefit from logic even as a person wanting to build one’s muscles will only benefit from trying to extend his exercises (which will not break him but will help him grow more – of course here the catch is to not extend oneself too much). But while undertaking logical analysis a seeker should always remember to not do too much of logic wherein logic will not at all be there – even as the state where light is very bright and there is no light might seem to be the same but are different similarly good logic and no logic might seem very similar but are far different from one another.

To sum it, good logic- Is constructive- Helps gain more conviction- Never becomes illogical




- Can be verified by anyone (not just oneself)- Is always ready to be corrected (this is to do with the person applying logic)- Uses intellect and not mind (intellect will always think properly whereas mind will get

agitated when it is tried to be corrected).

Now comes the final part of then why did Sri Harsha take up such a task to do a vithandam or total khandanam of the nyaaya system. The answer is not something that we can completely grasp unless we understand historically what was happening during the time of Sri Harsha. Though Sankara’s works established Vedanta as the final way to moksha, there were naiyyayikas (logicians) who believed otherwise and tried to attack Vedanta to the core. Hence these naiyyayikas had to be answered for their own benefit so that they will grow better and will be able to reach the goal of moksha rather than just struggling with logic. Any logician of today will agree that Sri Harsha was pivotal in strengthening the nyaaya system to the state that is today (though that still doesn’t necessarily take it to the pinnacle of moksha). Moreover such works show that Vedanta does have answers to anything and everything in the world – Vedanta can give explanations for the entire world and at the same time it can also demolish the entire world to nothing (we know this very well as we have grasp of Vedanta a bit). Such contrary activities is possible only in that which is the basis of everything – that which is everything yet different or beyond everything. Brahman is the entire world as its substratum or essence. But being the substratum or the essence of the world, Brahman is beyond the entire world as well.

May this mere mention of this majestic work of Sri Harsha help us to use logic in a constructive way so that it will clarify all our doubts on Vedanta and will lead us towards the goal of eternal bliss here and in this very birth itself.




Gitaamritham

8.22Asamshayam mahaabaaho mano durnigraham chalamAbhyaasena tu kaunteya vairaagyena cha grihyathe

Word meaningMahaabaaho – O Arjuna (one with strong hands)Asamshayam – without any doubtMano durnigraham chalam – tough to control the mindTu – butAbhyaasena cha vairaagyena – through practice and dispassionGrihyathe – it is possible (to control the mind)Kaunteya – O Arjuna

Meaning of the sloka: O Arjuna! Without any doubt controlling the mind is very tough indeed but through practice and dispassion it is possible to control the mind.

Mind – a great mysteryScientists and great intellectuals all over the world have tried to understand this great mystery machine of mind. But all of their efforts have been as successful as trying to control nature and natural phenomenon (means unsuccessful). Thus even as in ancient times the mind is a source of wonder or awe for majority of people in the world. A proper understanding or unveiling of this mystery will ensure that the door to eternal bliss is opened – as long as the mystery remains unveiled it causes sorrow (like any other mystery does). Thus it is essential to understand this mystery thoroughly. Many mysteries though are tough to solve, it becomes a piece of cake if we try to follow the footsteps of those who have unveiled the mystery.

The difference between other mysteries and the mystery of mind is that the mind doesn’t have any particular characteristics which mean that it depends from individual to individual and thus harder to solve. But once we have a proper understanding of the mind then we will be able to unveil the mystery of our mind thereby leading us to accessing eternal bliss.




Where better to find the way to unveil the mind than from the Lord himself and his statements in Gita. The first step to unveiling the mystery of mind is to understand the nature of the mind.

Mind – constantly fluctuatingThe mind put in Swami Vivekananda’s words is a drunken monkey. Swami Amritasvaroopananda goes one step further and says that the mind is like a drunken monkey on whose head a coconut has fallen. The mind is a bundle of thoughts and the mind hops from one object to another constantly. Since the mind likes objects and the objects in the world are infinite therefore the mind has no dearth of constantly moving from one object to another. Hence Arjuna says that trying to control the mind is like trying to control air (controlling air is very tough if not impossible).

The funny thing about the constantly changing mind is that the mind doesn’t have any capability of analysis and hence runs behind worldly objects though what it gets always is sorrow and sorrow alone. Even though ice creams may cause the body trouble still the mind will instigate the body to run behind ice cream yet again. Inability to analyze will lead a person to fall-downs every now and then like a person who is walking in the road without analyzing as to whether there is a ditch in front – after getting up from one ditch, the person will fall into another ditch and this chain continues for ever. The mind thus constantly hopping from one object to another takes us from one birth to another while continuously leading us to sorrow and suffering.

Only few wise people will be able to use the intellect to analyze and guide the mind in the right direction.

Intellect – vairagya or dispassionIntellect is that component of the antah karana which helps in analyzing, asserting and decision-making. Such an intellect is essential to ensure that the monkey of mind is guided properly rather than hopping here and there with no restraint whatsoever.

Though many people have a proper working intellect still they aren’t able to control and guide the mind. This is because the intellect doesn’t have proper knowledge. Proper knowledge isn’t worldly sciences that we learn in schools, colleges and seminars but proper knowledge is knowledge about the nature of the world. Nature of the world is encompassed in just two words by the Lord in the Gita as “anityam asukham lokam” – the world is anityam or constantly changing. The objects of the world are constantly changing – never ever




remaining the same. Asukham means sorrowful – since the world is constantly changing therefore it is sorrowful. That which constantly changes can never give us bliss (the concept of inertia can be remembered here – we don’t want to change as changes causes trouble and thereby sorrow). An object of the world which exists now and vanishes tomorrow cannot give happiness but only sorrow as we may depend on the object now – when the dependency is shattered tomorrow (the object no longer existing) then we will end up in sorrow. Thus world and its object/people will only lead us to sorrow at all times. The only exceptions to objects or people of the world that will give us bliss is the scriptures or texts based on scriptures and spiritual masters but all of these are based on Brahman and hence, really speaking, aren’t part of the world.

Keeping in mind this knowledge about the nature of the world (temporary and sorrowful) is the first step to dispassion or vairagya. The second step is when we try to find out that which is permanent and blissful – if there is something that constantly changes, there should definitely be something which is changeless and based on which change happens. That entity based on which the world changes is the reality of Brahman. Brahman’s nature is Existence, Consciousness and Bliss absolute. The second step is when a seeker tries to find out more and more about Brahman thereby gaining more passion and love towards Brahman.

Thus true dispassion is when a seeker knows the nature of the world as temporary and sorrowful thereby remaining detached and unaffected to the entire world while having passion towards Brahman in order to attain the goal of eternal bliss thereby constantly progressing towards this goal of Brahman.

Abhyaasa – practice and consistencyThough true dispassion may be there, it still requires constant practice in order to control the mind. This is because the mind gets addicted to running behind worldly pleasures. A person who has been waking up at 5 am in the morning for 5 years will automatically get up by 5 even though it isn’t a working day and there is no need to get up early. Addictions are always tough to overcome – the one mantra to overcome addiction is practice or constantly trying to overcome the addiction.

Even as our mouth will automatically start watering when we see our favorite food item of laddoo though we have diabetes and cannot eat, similarly the mind will automatically start running behind worldly pleasures thinking that it will give happiness (hopping constantly




from one object to another) and thereby it will require consistency in implementing dispassion to ensure that the mind can be made to focus on the goal of eternal bliss.

It is worth remembering here that many people have minds which are focused towards one or the other goal in the world. As seekers our goal isn’t to gain focus on worldly objects but focus on the ultimate reality of Brahman (dispassion can be interpreted as trying to remain focused on the goal in hand and trying to avert other distractions from the goal which will cause us sorrow by making us deviate from the goal). Hence all analysis of this sloka is based on the goal of moksha rather than a generic analysis of the mind and its control.

Any habit or addiction can be changed if constant effort is put towards removing the addiction or trying to focus on something else (sort of a diversion). A spiritual seeker by constantly practicing dispassion automatically accomplishes both (knowing the nature of the world as sorrowful will remove the addiction and focusing on the blissful goal of Brahman will create a diversion). Since the habit or addiction has been there for many births hence it may take a lot of time to get rid of the addiction. Thus it is essential to have consistency and never to lose hope. Consistency is very easily attained if we keep in mind the goal or the end result of bliss.

As the Lord says, a seeker who has dispassion and practice will be easily able to not just control the mind but go beyond the mind, its dualities and sorrows into the state of eternal bliss where there is rejoicing and rejoicing alone. May the Lord and this brief analysis of the Lord’s words guide us to control the mind and attain a blissful state here and now itself.




Upanishad Prachaaram

Thoughts of a Brahma Jnaani

For a change (of course change is inevitable and is essential to not make things boring) we will see an explanation of one sloka of Mundaka Upanishad.

Yam yam lokam manasaa samvibhaathi Vishuddhasattvah Kaamayathe yaascha kaamaanTam tam lokam jaayathe taamscha kaamaanTasmaat atmajnam hi archet bhoothikaamah

Whatever worlds and desires a man of very pure mind (purified through realization) thinks, those worlds and desires will be fulfilled; hence those who want to have their desires fulfilled should surrender unto such a person.

Desires – fundamental block of worldly lifeThere would rarely be a person in the world who doesn’t have any desires. Desires are the very basics of living itself. Some desire for money; others for fame; yet others for partner; thus though desires are of different types still majority of people are bound by desires. There is nothing wrong with having desires. A desire-less person is one who doesn’t have any direction in life at all. Such a person just lives like an animal just eating, drinking, sleeping and mating. As Sri Ramakrishna used to say desires cannot be removed but we can make them purer and higher. The more and more purer our desires become, then we will be moving towards the desire of moksha which is the highest of all desires. Hence a seeker should if possible directly try to develop the desire of moksha – of course most of us are already seekers of moksha and have varying degrees of the desire (for some it is strong, for some it is weak).

A wise person is not one who just has desire but is a person who makes the desire strong so that the way to fulfill the desire becomes clear in front of the person. Once the way to fulfill the desire becomes clear, then an implementation of the way will happen which will ensure that the desire is fulfilled quickly and very soon indeed.




In order for a seeker to get the desire of moksha fulfilled, the way out is Vedanta or knowledge propounded in the scriptural portions of the Vedas called Upanishads. Vedanta is not just a knowledge but a philosophy as well which is systematic in order to ensure that we slowly progress towards moksha rather than trying to attain it instantly and hurting ourselves (even as a person trying to run for the first time in life will hurt himself if he runs 10s of miles in the first day itself – slow and gradual progress is essential). Though today Vedanta is available in various forms and even at the tip of our fingers in the form of websites, mp3s, web telecasts etc. all these can be considered like learning to drive through a videotape. Real driving is obviously different from just seeing a videotape. A person learns to drive only when a driving instructor teaches the person to drive. Similarly though it is possible for exceptional people to learn Vedanta on their own way majority of us need a spiritual master in order to not just learn Vedanta but implement Vedanta and achieve the goal of moksha in this very birth itself.

Desire fulfiller – a jnaani A jnaani or a spiritual master is one whose mind is very pure. Impurity of the mind is nothing but duality. Wherever dual thoughts are there, the mind will enter into likes and dislikes. Likes and dislikes in turn lead to attachment and aversion. Attachment and aversion in turn lead to happiness and sorrow – the limited happiness is sandwiched by sorrow and hence it is sorrow alone that a person experiences due to dual notion or considering duality as real in the mind. A jnaani is one who knows beyond doubt that this dual world is merely an illusion of names and forms in the non-dual reality of Brahman. The world that is experienced is an illusion like the dream world and is appearance of names and forms. Even as various gold ornaments are mere illusion of names and forms in gold, similarly this world is considered and known by such a jnaani to be mere illusion of names and forms. Thus being beyond dual thoughts in the mind such a jnaani will be ever blissful.

Since the jnaani’s mind is pure, the mind is very concentrated. A concentrated mind is that which doesn’t have too many thoughts (many thoughts distract the mind and can be considered as the mind running in all directions). Since a jnaani doesn’t have any thoughts but the thought of Brahman therefore the mind is very concentrated. Such a concentrated mind whenever imagines or thinks anything that automatically gets fulfilled. Thus the thoughts and desires of a jnaani immediately get fulfilled.

Thus not just a seeker but even a worldly person who wants his desires fulfilled needs to seek a jnaani who alone can fulfill the desires definitely.




Surrender to jnaani – way to fulfill desiresSurrendering unto a jnaani is the only way to fulfill our desires. As all mahatmas say a jnaani is like a mirror – whatever attitude we have with the jnaani that will be reciprocated. If we show attitude of anger, we will reap the fruit of anger (not the jnaani as the jnaani is like a mirror who will reflect back the anger). If we have the attitude of surrender then the way out will be shown to us through the jnaani. Thus only through surrender can we make a jnaani to fulfill our desires. The jnaani doesn’t need anything from us but we need desires to be fulfilled from the jnaani – hence surrendering is very essential. Many people think that surrender is very easy and simple – it isn’t simple at all. Surrendering partially may be very simple but complete surrender unto a jnaani is very tough and can be cultivated only through the strong desire for moksha and through constant practice. Complete and total surrender to a jnaani will make the jnaani show compassion upon us and thereby fulfilling all our desires irrespective of whether desires are worldly or spiritual.

For spiritual seekers like us we should never use a jnaani to fulfill worldly desires as it would be like using a computer to just calculate simple numbers. We should use the jnaani only to fulfill our spiritual desires. Spiritual desires aren’t just the desire for moksha but even desires to get rid of obstacles in the spiritual path. A seeker generally will face lot of obstacles. These obstacles are tough to overcome by oneself and hence such spiritual masters (jnaanis) will very easily remove these obstacles thereby making the seeker progress quickly and easily towards the goal of moksha.

Even as a mother always take care of her child (even when the mother isn’t within the sight of the child) similarly a spiritual master always take care of the disciples or those who surrender unto him.

Jnaani – one with Brahman or IshwaraA jnaani is a knower of Brahman and hence is one with Brahman. Thus such a jnaani is not different from Ishwara who controls this entire world. Thereby such a jnaani will be very easily able to change the future for a seeker who surrenders unto such a jnaani. This means that a person who surrenders unto such a jnaani will be always protected and ensured the goal of moksha if it is sought out.

Even with surrender to a jnaani it is essential to have the desire of moksha as the only thing seeking from the jnaani. If this desire for moksha is not kept in mind we will fall for worldly pleasures thereby asking them and getting from the jnaani. Once a person gets deluded into worldly pleasures then it will take a lot of time to come out of such delusions. A person who




thinks that moksha is to be gained after marriage will definitely not be able to attain moksha – marriage means partner and taking care of the partner. Then children will be born – taking care of the children becomes the prime activity. When children grow up, it becomes grand children who are the people to take care. Then it becomes time to give up the body but still many desires are there. Thus one gives up this body and takes another body. Thus the chain continues over and over again – thereby never making a person come out of this vicious delusion. Thus it is essential to always have the desire of moksha so that when we meet a spiritual master we will be able to ask moksha and moksha alone thereby attaining moksha in this very birth itself.

May this brief article as to the greatness of spiritual masters instigate us to always have the desire of moksha as the primary desire and above all desires so that we will attain it here and now itself.




Raga Varsha

DeshDesh is a very beautiful raga which has its bases set in folk music. But this raga has becomes so popular in Hindustani that it has been imported into Carnatic system as well where also it has become very popular. The raga has been popularized to a large extent by the Vande Mataram song of Bankim Chandra Chatterjee being tuned in this raga. Thus it goes without saying that many desh-bhakthi or patriotic songs are set in this particular raga (even tamil patriotic songs are very popular in this raga).

Desh comes under the Khamaj That in Hindustani whereas in Carnatic it falls under the Harikhamboji melakartha (28th melakartha).

ArohanaS R M P N SAvarohanaS n D P M G R, S(N is shuddha nishadha and n is komal nishadha – all other svaras are shuddha svaras)PakadR M P, M P D M G R, R G, N S

Desh falls under the category of ragas whose arohana-avarohana as well as pakad will not give a full picture of the raga.

The main two svaras of the raga are R and P though the G plays a vital role while traversing from M to R that this particular traverse can be used as a way to identify the raga.

Classical SongsHariye bhakthi – purandaradaasarThillana – Lalgudi Jayaraman

Film SongsKanave Kalayaathe – kannethire thondrinaal




Amma songsSir mein mayorhttp://vedantatattva.org/vedanta/songs/song7.html Mere hridayhttp://vedantatattva.org/vedanta/songs/song86.html

Kaivalya Navaneetamhttp://vedantatattva.org/vedantagroup/Kaivalya_Navaneetham/6_desh.mp3

CompositionsMere dil mehttp://vedantatattva.org/vedantagroup/Aparna/Compositions/Songs/lyrics.html#song7 Abhyaasa Vairagya Vivaranamhttp://vedantatattva.org/vedantagroup/Aparna/Compositions/Songs/lyrics.html#song55 Paramaatma Advaya Anandahhttp://vedantatattva.org/vedantagroup/Aparna/Compositions/Songs/lyrics.html#song75



http://vedantatattva.org/vedantagroup/Aparna/Compositions/Songs/lyrics.html#song75



http://vedantatattva.org/vedanta/songs/song86.html

http://vedantatattva.org/vedanta/songs/song7.html


Madhuraamritham

NeeMadiChallaga -- MatrubhootamIyerRaaga: AnandaBhairavi

Pallavi:Nee madi challaga nannu brochuta kee mamma Shankari Amba ||

Anupallavi:Somashekharuni raanivaina Sugandhi Kuntalaamba Maayamma || Charana:Talli tandri guru daivamu neevani ellapudu Ni pada pankajamuKullamuna ninnu maravaka bhajiyincheda omkaarinee tripurasundari

Nee madi challaga nannu brochuta kee mamma Shankari Amba ||Somashekharuni raanivaina Sugandhi Kuntalaamba Maayamma ||

Nee madi challaga – your heart at peaceNannu brochuta keemamma (emi amma?) – Why can’t you rule me?Shankari Amba – Oh!! GoddessSomashekaruni – Of Lord ShivaRaanivaina – as wife Sugandhi – having nice smellKuntalaamba mayamma – My mother kuntalaambaMeaning: With your heart which is calm and peaceful why can’t you protect me? O!! Shankari, Amba. O! Wife of lord Shiva, O! My mother who spreads nice smell and is called kuntalaamba.

Talli tandri guru daivamu neevani ellapudu ni pada pankajamuKullamuna ninnu maravaka bhajiyincheda omkaarinee tripurasundari

Talli – motherTandri – fatherDaivamu – Ishwara




Neevani – you areellapudu – alwaysni pada pankajamu – your lotus feetKullamuna – in the caste/sectninnu – youMaruvaka – without forgettingBhajiyincheda – will worshipomkaarini – one who is the omkaratripurasundari – who is beautiful and rules the three puras or bodies.

Meaning: You are mother, father, Ishwara and Guru for me. In my sect I shall always Worship your lotus feet without forgetting you, O! Omkarini O! tripurasundari.

ImportThe devotee considers all relations like mother, father, guru and ishwara as the Goddess alone. For a devotee the lord is everything. He sees lord as everything for him. Thus all bondages vanish for him. He doesn’t give much importance to any relationship in the world, except his relationship with the lord.

He says that he will always worship mother without forgetting her. This brings out a beautiful aspect of how the devotees mind should always be focused on the Lord, never forgetting for a second. This is called ananya bhajanam, which the devotee brings out so beautifully. A true devotees mind always dwells in the lord. Not even for a second he can forget the lord. His mind always pulls towards remembering ishwara whom he/she loves so much.

Worshipping the lotus feet of the Goddess indicates the total state of surrender of the devotee who seeks nothing but remembrance of the lord.

He calls out to the mother of universe and questions her as to why she can’t protect him? With the closeness a child has to its mother. He demands her to come protect him and that he shall always remember her without forgetting. This shows his longing to seek mother’s blessing. Thus this song brings out beautifully the mental state of a true devotee who is seeking the lord alone in this world and wants nothing else.nIvE gatiyani (varNam) – Sri Shyama SastriRaaga: kalyANi / Tala: tishra maThyam




Pallavi:nIvE gatiyani nera namminAnu jagadambanIvanAtharakSaki mAyammA

Anupallavi:rAvE vEgamE manavi vinammA shrIrAjarAjEshvarI dEvI

Charanam:kAmakOTi pITha nivAsini kalyANi shyAmakRSNa sOdari dEvi nIdu caritamu vinivini pAdakamalamunu kOritini sadA gatiyani pOgaDi pOgaDi sharaNamu gOlicEnammA baHNgAru kAmAkSi

nIvE gatiyani nera namminAnu jagadambanIvanAtharakSaki mAyammA

Nive – youGatiyani—resortNera namminanu – I firmly believedJagadamba ni—you jagadambaVanatharakshaki(not sure) – you are the protectorMayamma – my motherMeaning: You are my only resort O! Jagadamba!! O! Protector of the soul O! My mother. This is My firm belief.

rAvE vEgamE manavi vinammA shrIrAjarAjEshvarI dEvI

Rave – please comeVegame – fastlyManavi – requestVinamma – please listenShri rajarajeswari devi – goddess

Meaning: Please come fastly, please listen to my request O!! rajarajeswari devi!

kAmakOTi pITha nivAsini kalyANi shyAmakRSNasOdari dEvi nIdu caritamu vinivini pAdakamalamunu kOritini sadA gatiyani pOgaDi pOgaDi sharaNamu gOlicEnammA baHNgAru kAmAkSi




Kamakoti pitha nivasini – one who stays at kamakoti peetamKalyani shyama Krishna sodari – kalyani, sister of shyama KrishnaDevi nidu charitamu – devi your historyVinivini – listened again and againPada kamalamunu – lotus feetKoritini – I asked for/seekingSadaa gatiyani – always resort/shelterPogadi pogadi – praisingSharanamu – asking for protectionGolichenamma – I worshipped youBangaru kamaskhi – golden kamakshi

MeaningO! Goddess who is residing at kamakoti peetham, who is the sister of shyama Krishna . I listened to your glory again and again and asked you for shelter at your lotus feet .I know that your always my resort. I praise you over and over again seeking shelter by worshipping you O!! My golden goddess Kamakshi.

ImportDevotee prays to the goddess of kamakshi of kamakoti peetham and say that he firmly believes that goddess alone is his only resort. The firm belief of the devotee that goddess alone can protect him in the world is seen here. This faith of devotee alone helps him proceed in the path. He understands that all other activities/actions in the world are useless and depends totally on goddess and acts with this knowledge.

He pleads Goddess to heed to his request and come soon and protect him. A true devotee always prays to lord to protect him from the chain of birth and death, to protect him from all sorrows of the world. He longs to become one with the lord and ever be in that eternal blissful state. This calling out to the goddess by a devotee also helps to develop intense longing in him which paves way to reach the goal.

The devotee listens to the glories of the lord and praises the lord and worships him surrendering himself/herself to the feet of the lord. When a devotee understands the glories of the lord, his heart moves with devotion towards the goddess. The compassion and love and protection of the goddess towards her devotees in the mythological stories attract the devotee. He revels in the sweetness of the glories of the lord. He is so overwhelmed that he




keeps praising the goddess for such compassion and love universal mother shows towards her devotees. This also helps him to surrender at the lotus feet of the goddess.




Praadeshikam

Kaivalya Navaneetam

In the April Magazine, we saw the first stanza of Kaivalya Navaneetam where the author was offering his prostrations to Iswara who was described as the indweller of everything. In the second stanza the author offers his prostrations to Iswara again, but he describes Iswara in this stanza as the cause of the entire world yet not affected by the creation thereby remaining blissful.

Stanza 2:Endru alithu azhikum seigaiku edhuvaam aiyanaai maalaaiAandra Esanumaai thaane anantha moorthiyumaai nirkumPoondra muthanumaai inbapunari aadhavanaai naalumThondirya vimala bodha swaroopathai panikindren

Word Meaning:Endru – created the worldAlithu – protected the worldAzhikum – and destroys the worldSeigaiku edhuvaam – as doer of these three actionsThaane – he himselfAiyanaai maalaai aandra Eshanumaai – became the brahma, Vishnu and RudraAnantha moorthiyumaai – (he himself) became uncountable appearances Poondra muthanumaai nirkum – yet remaining complete and unattachedInbapunari aadhavanaai – and as ocean of anandamNaalum thondriya – that which shines on all timesVimala bodha swaroopathai – that which is of the nature of Pure Consciousness and AnandamPanikindren – I offer my prostrations

Meaning:He himself became Brahma, Vishnu and Rudra to do the action of creation, protection and destruction; he himself became all the uncountable appearances in the world yet he stood




unaffected, complete and as ocean of Anandam; who is of the nature of Pure Consciousness-Bliss, to that Iswara my prostrations.

Brahman is the Ultimate cause:In the first two lines the author mentions that everything is one Iswara. Scriptures mention that Iswara created this world out of him and finally merges them back to Iswara. The author mentions in the last line that the Iswara has the nature of Pure Consciousness and Bliss which is the same nature as Brahman. The world that we see came from the Iswara and finally merges onto the Lord. These processes of creation and destruction are not a linear process, but a cyclic process. The world gets manifested and goes back to Brahman after every cycle, thus it is clear that world is not something newly created. Scriptures clearly mentions that before the creation of this world, Brahman alone existed one without the second. Before the creation of the world, the world exist in Brahman in unmanifested form. At that time, there was only non-duality just like deep-sleep. When the time came to manifest this world, Brahmaji was the first person to come out and then he takes over the role as the creator of everything else. After creation the world, Brahman himself takes the role of Vishnu to protect the world. And finally during the time of pralayam, Brahman takes the role of Rudra to merge the world back to Brahman.

For any creation to take place, there has to be an intelligent cause and a material cause. The well known example of pot and potter can be remembered to understand this point. Pot is effect created out of the cause of clay by a potter. So clay is the material cause and potter is the intelligent cause. In this case, the intelligent cause is totally different from the material cause. But in the case of the world, the intelligent cause and the material cause are one and the same. Thus, Brahman is the Ultimate cause of the world and creates the world out of himself. Scriptures itself gives a proper example to illustrate this. Just like spider creates web out of itself and merges it back to itself, Brahman creates the world out of himself and merges it back to himself.

Once an effect is created out of the cause, the cause always pervades the effect. Potter use clay to create many pots. Clay being the cause of the pot pervades all the pots that got created out of that lump of clay. Thus we can say that the cause of clay pervades all pots. In fact, realistically speaking before the creation of pots clay alone was there, when the pots are created clay alone exist and when pots are destroyed clay alone will exist. In the same way, the world that is seen is nothing but Brahman. Thus, the author here says that Brahman himself became Brahma, Vishnu and Rudra to perform the activities of creation, protection and destruction and also is seen as the world and every objects of the world.




Poondra muthan (complete and unattached):Creation is also an action like any other action in the world. When a person performs an action, the action is preceded by a desire in the mind to perform that action. A desire in the mind means that there is a sense of incompleteness in the mind of the person. Because of the sense of incompleteness in the mind, one desires for something and performs action to satisfy that desire so that he can get that sense of completeness. When a person performs the action through which he gets his desire satisfied, he feels happy and complete for a little while until next desire crops in the mind. Thus, most human remains bonded and does more and more actions to fulfill his desire because of the sense of incompleteness. In the same way, if creation is also an action done by Iswara then there could be a doubt whether Iswara is also bonded like any other human in the world. But that is not the case.

Though the world comes from the Iswara, he remain unattached to the world. Iswara creates this world through the inexplicable power of Maya. The world that we see in front exist only because of Iswara. If Iswara is there, world is there. If Iswara is not there world is not there. But the other way is not true. If world is not there, Iswara still exist. This shows that Iswara is not dependent on the world in stead the world is dependent on Iswara. As mentioned before, all that is seen is only that same Iswara in different names and forms. If everything is the same, there is nothing different that there cannot be any limitation. Since there is no limitation, there cannot be any sense of incompleteness. Thus, Iswara is always complete.

inbapunari aadhavanaai (Ocean of Anandam):If a person is complete and unattached what else can a person experience other than anandam. For a moment, let us imagine ourselves to have everything that can ever be thought about without missing anything, what will we be our experience? We may even get a little bit of anandam even to imagine such a situation. This imaginary situation for us is the reality for Iswara. Anything that we can imagine is the manifestation of Iswara. There is nothing ever in the Universe which is not Iswara and there can never be. What else can such an Iswara be but unlimited anandam? Beyond doubt yes, Iswara is ocean of Anandam. That is why many people seek Iswara for any situation. Whether a person wants to get rid of problem or some wealth or knowledge or anything in the world for that matter seeks Iswara for grace because he is complete and only person who can bestow anything.

Naalum thondriya vimala bodha swaroopam (of the nature of Eternal Pure Consciousness):




After explaining Brahman from the perspective of the world, the author gives the real nature of Iswara. The real nature of Iswara is Existence, Consciousness and Bliss. Iswara is essentially same as Brahman. Brahman ever exists because Brahman is the only really existing thing. Brahman is also a Consciousness entity which knows its own existence. And since there is nothing else existing different from Brahman, it is pure as well.

To that Iswara who is the cause of the entire universe yet remaining unattached and blissful who ever exists, Pure Consciousness the author offers his prostrations.




Charitham

Sarada DeviOne cannot learn Vedanta without coming across this majestic being of Adi Sankaracharya. Whether one is learning Advaita Vedanta or any of the other contemporary Vedantic schools (like Vishista Advaita, Dvaita etc.) one cannot but ignore the presence of Adi Sankaracharya also known as Sankarabhagavatpada or as some lovingly call him Sankara.

Sarada Devi

Though today we are in a world where gender-bias is supposed to be completely eliminated still such gender-bias can be found in many places of the world. Thus it is rare indeed to find a female spiritual master and one such spiritual master is Sarada Devi, the wife of Sri Ramakrishna Paramahamsa.

Sadguru Mata Amritanandamayi Devi tells a story about how we can change our own future. Once a person went to the king to ask for money. The king instead of giving the person money threw one of his shoes at the person. The person ran away with the shoe. After a few years, the king saw that the person had become very rich. When he enquired as to how he became rich, the person replied that he sold the shoe in auction (putting it as the king’s shoe) and thereby became rich. Thus like the person we can decide our future based on what we currently have in our hands. By doing proper actions now, we can change our fate or destiny (the future) even as salt water can be made less salty by adding more water to it.

We find this in Sarada Devi’s life. Sarada Devi was married at a very young age to Sri Ramakrishna Paramahamsa. As was the custom in those days, children used to get married very young and the conception was that marriage is essential in order to keep up one’s generation. Such wrong notions or concepts have been there in the past and are there in the present too. It is a pity that though the scriptures very clearly renounce all these concepts or wrong notions and proclaim at the top of their voice over and over again the moksha or liberation is the one and only goal of life itself. In order to avoid confusion regarding definition of liberation, the scriptures again clearly mention that liberation is realizing our very nature of blissful Brahman as pure Consciousness devoid of the limitations of body-mind-intellect etc. Our very nature of Brahman is the non-dual reality behind the illusory




world which seems very real. The ultimate goal of life is to realize that this world is just an illusory dream like the dream world we experience daily in sleep.

It takes a courageous heart to go against such wrong tradition and pursue the ultimate goal of life (liberation). And we find the couple of Sri Ramakrishna Paramahamsa and Sarada Devi doing exactly the same. As Swami Paramarthananda puts it humorously, when an insecure man marries an insecure woman it becomes insecurity square. And when they give birth to a child, then it becomes insecurity cube. The scriptures speak about how partners instruct each other and help each other in the spiritual quest towards liberation. But this is very rarely found today as both the partners have only worldly interests and hence don’t have any time at all for spirituality. When such parents give birth to a child or children, they will also be having worldly interests. Thus continues generations of having less interest in spirituality and more interest in worldly matters.

But in this couple of Sri Ramakrishna and Sarada Devi we find as to how couples are supposed to be. Sri Ramakrishna instructed Sarada Devi in spirituality and hence she become like a mother to all of his disciples. Thus they both leading a spiritual life they have been able to and are able to even today lead a lot of people in the world towards the goal of liberation.

Many of Sarada Devi’s teachings and quotes are worth pondering over and implementing in life. Sarada Devi wasn’t one who merely had theoretical knowledge but she also did lot of intense sadhana during the time of Sri Ramakrishna and after his Samadhi as well.

She was not only able to help herself in the spiritual path but able to guide the disciples of Sri Ramakrishna after his Samadhi. This is where we find that a truly spiritual person will be able to change his or her future based on the current actions and thereby will be able to create a revolution in the entire world by being beacons of light showing the world the way to moksha.

Many of her words are resonances from the scriptures and hence are purely traditional thereby will lead a seeker in the right direction towards the goal of moksha very quickly. May this brief on Sarada Devi instigate every one irrespective of gender to achieve the goal of moksha and ever rejoice in bliss.




Vedanta Pariksha

This month all questions are based on concepts from Gita.

1) The chapter that explains the characteristics of a true devotee (bhaktha) of the Lorda) 15th Chapterb) 12th Chapterc) 7th Chapterd) 5th Chapter

2) The sloka that reads “he who sees nobody other than the gunas as the doer of activities, he goes beyond the gunas and thereby attains me”.a) 6.10b) 2.50c) 14.19d) 13.6

3) The one sloka that is added in certain editions or versions of the Bhagavad Gita thereby bringing the total tally of slokas to 701 (rather than the normally accepted 700) is a) 13.1b) 2.9c) 10.1d) 18.1

4) Give the sloka numbers of at least 3 slokas which speak about Ishwara as residing in the hearts of all beings

5) The sloka that reads “I will now tell you that object of knowledge knowing which a person attains immortality and the object of knowledge being beginning-less Brahman and which is different from existence and non-existence”a) 12.12b) 13.12c) 5.12d) 17.12

6) The chapter that speaks about the paths a person can take after death here isa) 8th Chapterb) 5th Chapterc) 14th Chapter




d) 17th Chapter7) The chapter that speaks about divine qualities and devilish qualities is

a) 7th Chapterb) 18th Chapterc) 16th Chapterd) 9th Chapter

8) The sloka that says “I am never neither born nor will die; I am unborn, changeless, eternal, very ancient; when the body dies, I don’t die”a) 2.20b) 12.10c) 15.5d) 10.10

9) The sloka that reads “not even for a moment a person can remain without doing actions” isa) 3.5b) 4.1c) 5.2d) 7.3

10) The chapter whose beginning the Lord mentions how traditionally knowledge he is imparting to Arjuna has passed down from generation to generation is a) 3rd Chapterb) 10th Chapterc) 4th Chapterd) 9th Chapter

Watch out the next magazine for answers to this quiz. Email your responses to [email protected] and find out how good your scores really are.



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Answers to previous quiz

1) C (Chandogya Upanishad)2) A (Mundaka Upanishad)3) B (Bhagavad Gita)4) A (Mandukya Upanishad)5) B (Mandukya Upanishad)6) A & B (Bhagavad Gita & Brihadaranyaka Upanishad)7) B (Manu Smrithi)8) C (Vivekachoodaamani)9) B & C (Naishkarmya Siddhi & Panchadashi)10) C (Mukthikopanishad)

Scores Aparna – 8.5Rajesh – 8




Mata Parichayam

Sri Ramakrishna Math, ChennaiAmong the many centers of Sri Ramakrishna Mission, the center that was established in Chennai was considered as a pilgrimage place just as we know the common pilgrimage places like Kashi etc. The reason is that this Math in Chennai has been visited by many great Mahatmas. The presence of a mahatma always purifies and makes the place spiritual wherever he is. The places like kashi and other pilgrim places still remain pure only because many mahatmas visit those pilgrim places. In the same way, many great mahatmas had visited this center and made it a great spiritual place to be. Holy Mother Sri Sarada Devi stayed in this Math for about one month and initiated many devotees. Swami Brahmananda, who was the spiritual son of Sri Ramakrishna paramahamsa, stayed in this Math many times. He laid the foundation stone for the (old) temple in 1916. Swami Shivananda, who was popularly called as Mahapurush Maharaj, who was a great yogi, stayed in this center for a long time. Swami Vijnanananda, one of the direct disciples of Sri Ramakrishna Paramahamsa, had stayed at this center between 1932 and 1933. Swami Ramakrishnananda, who was also a direct disciple of Sri Ramakrishna Paramahamsa, was the head of this center for a long time. Another fact is that this center is the first Sri Ramakrishna mission center established in Southern India.

Swami Vivekananda travelled to west in 1893, made his historic participation in the World and spent about 4 years in West spreading the message of Vedanta. After his successful trip to the west he came back to Chennai in 1897 where he had unprecedented welcome from the devotees of Chennai. At that time he stayed at the Ice house (now called Vivekanandar Illam) for about 9 days. Devotees requested to establish a Sri Ramakrishna Mission Center in Chennai. He said he would go back and send one of the greatest devotees of the Order to head this center. He went back to Belur math and asked his brother-disciple Swami Ramakrishnananda to go down to Chennai and head the center. As per Swamiji’s wish, Swami Ramakrishnananda came to Chennai in 1897 and started a center.

When Swami Ramakrishnananda came to Chennai he too stayed at Ice House and that place became the Sri Ramakrishna Mission Center. Swamiji lived there for 10 years and helped the devotees in all possible ways. He always lived a life of sacrifice and did all the work with utmost devotion. In November 1907, because of the change in ownership of the Ice House building, they had to move out of that place. That’s when they moved to a place in Mylapore




the current place where the Center is located. A devotee by name A. Kondiah Chettiar, who was a close devotee of the math, gifted a plot to the Math. The adjacent plots were bought later and present building (not the Universal temple) was built in 1922. Swami Ramakrishnananda stayed as the head of the Center for nearly 14 years and also started other centers in other southern part like Bangalore, Mysore and Trivandrum.

After Swami Ramakrishnananda, the Math had unbroken successors of great Swamis who continued the great of Swami Ramakrishnananda. Currently, Swami Gautamananda is heading Sri Ramakrishna Math, Chennai Center. In 1992, Sri Ramakrishna Math Chennai then President Swami Bhuteshanandaji Maharaj started to build a Universal Temple at the Math. He first laid the foundation stone for this Universal Temple and it took nearly 7 years to build that huge temple in the Mylapore Math which we can see at the Center now. It is open to all public, people of all religion, race, caste and creed.

Sri Ramakrishna Math Chennai has a very well established publication. They publish lot of books in various languages and apart from the Vedantic, other spiritual and religious books, the publication also issues 2 magazines namely Vedanta Kesari and Ramakrishna Vijaya. There are lots of regular Vedantic classes conducted at the center by swamis of the center and not only that they also conduct other monthly programs like Personality development for Youth etc. They not only conduct the vedantic classes, they also do lot of missionary activities of helping out suffering people, providing best education to many low income people etc.

Swami RamakrishnanandaSwami Ramakrishnananda was one of the direct disciples of Sri Ramakrishna Paramahamsa. His purvashrama name was Shashi bhushan Chakrabarty. He was born on 13th July 1863 in Ichapur Village in West Bengal. From the childhood, Shashi was a very intelligent person. He was very good in his studies and stood first in all his subjects. After completing his schooling in the village school, he went to Calcutta for higher English education. He stayed with his cousin Sharat (who was called Swami Saradananda later). He easily passed the Calcutta University Entrance Examination very easily and also earned scholarship for his studies.

During his stay in Calcutta he, Sharat and some other friends decided to travel to Dakshineshwar to meet Sri Ramakrishna Paramahamsa. After seeing the Master for the first time, Shashi got attracted very much and started meeting Master very frequently. He was so devoted to the Master that he always loved to serve his Guru. He considered serving the Guru as the highest form of religious practice one can do. He never did any religious practice




like pujas or visited any pilgrim places, but only served Guru with so much love and devotion.

On seeing all of his brother-disciples experiencing the ecstasy in their meditation, young Shashi also wanted to have such experiences. He then prayed to Sri Ramakrishna to grant him such experiences, but the Master replied back saying that “If you have that experience, you won’t be able to serve me”. Shashi then replied “Then I don’t need it, I don’t care for that ecstasy which will take my opportunity to serve you”. He always had the attitude of servant of God and sacrificed himself until the end in service only.

Swami Vivekananda knowing his great love and devotion for Sri Ramakrishna aptly gave him the name Swami Ramakrishnananda after Shashi was initiated into Sanyasa. When he was at the Belur Math, he used to perform Master’s daily worship always and he did them with too much love and devotion. He used to perform those worship as one serves a human being. One summer night, he was fanning himself with the palm leaf fan. Suddenly he thought that even the Master will feel very hot and thus rushed to the cot where the Master used to sleep and fanned the cot until morning. The Master loves to eat luchis very much. Swami Ramakrishnananda while sleeping suddenly remembered this, got up from his bed and immediately started preparing luchis that are crispy and kept it near the cot of the Master.

When Swami Vivekananda came back from West after successful tour to West he was requested by some enthusiastic devotees in Chennai to establish a center in Chennai. Keeping Swami Ramakrishnananda in his mind Swamji said “I shall send you one who is more orthodox than your most orthodox Brahmins of the South and who is at the same time incomparable in performing worship, scriptural knowledge, and meditation on God.”

Swami Ramakrishnananda used to give lectures on Vedanta in various places in Chennai. Those days there were not much modes of transport. He used to visit different places just by walking. Swami Ramakrishnananda made arrangements for the Holy Mother Sri Sarada Devi to visit the Chennai Center. As per that, the Holy mother came to the center in February 1911 and stayed there for almost 1 month. Swami Ramakrishnananda travelled tirelessly to various parts of southern India to deliver the lectures on Vedanta and also established centers in different parts of Southern. He extensively gave lectures in Bangalore and Mysore during 1903 and also established centers in those places.

He was very well versed in Sanskrit. He wrote Sanskrit hymns on Swami Vivekananda. He also composed various Sanskrit Mantras for the Brahmacharya vows of Ramakrishna Order. He also established the Puja Vidhi or the worship methodology in the order which has been




followed by the order until now. Swami Ramakrishnananda did not live a very long life. But during his time, he lived a life of great sacrifice initially for the service of his Guru and then to the service of the people considering them as the God. Swami Ramakrishnananda attained Samadhi at 1.10pm on Monday 21st August 1911.




Anukramaanika Nirdesham

1. Editorial – a general message2. Guru Mahima – Guru Gita explained in parts from the beginning3. Mukhya Vishayam – main topic with a detailed explanation of a Vedantic concept4. Sankshiptha Vedanta – brief summary of a Vedanta grantha5. Gitaamritham – one sloka of Gita explained6. Upanishad Prachaaram – summary of a Upanishad7. 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 languages10. Charitham – brief life-history of a Mahatma11. Vedanta Pariksha – Q & A12. Mata Parichayam – knowing a mutt

1. Comments2. Suggestions3. Corrections (word, sloka, content etc.)4. Would like to see specific content5. Would like to contribute (through research from websites, don’t need to write up the

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Vedanta Darshanam - Vedanta Tattvavedantatattva.org/.../VedantaDarshanam_June10.docx · Web viewAs Swami Paramarthananda puts it humorously, when an insecure man marries an insecure