VedantaDarshanam_Aug09

8/9/2019 VedantaDarshanam_Aug09

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AUM NAMAH SHIVAYA VEDANTA DARSHANAM

http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of38

Vedanta Darshanam

Salutations to all.

When Swine Flu is slowly progressing to become a pandemic; when there are trouble in

Iran; when the government in US is trying to create a lot of reforms; not to mention the

drought faced in many parts of India; with chaos being very common in each and every part

of the world, it is this time that Vedanta is very important. AMMA always says that there are

two types of education one is for livelihood and other is for living. Education for livelihoodis already there as we have means of earning money and living. But without the education

for living, we will end up with sorrows and sufferings. This education for living is what is

termed as Vedanta.

Vedanta is generally considered as something to be undertaken when ones teeth have

fallen off, no hair left in the head, eye-glasses also dont help in proper vision and memory

is so weak that things are forgotten every other day. This is a completely wrong notion of

Vedanta this wrong notion is because of ignorant elders passing their ignorance that if

Vedanta is learnt one would renounce this world and not fulfill ones responsibilities and

duties. Looking at few of Sankaracharyas and ascetics like Swami Vivekananda who take up

sanyaasa at a very young age also adds up to this ignorance. All these are completely false

as Vedanta never forces a person to renounce this world. The puranas mention about

grihasthas like Janaka, Ambariksha etc. as true Vedantins; we also see such grihasthas in

Prof. Balakrishnan Nair, Nochur etc. of today. As Kanchi Mahaperiyaval says, getting into

marriage or fulfilling the duties of life is only when a person has desires one who doesnt

have any desires but only the desire of moksha should take up sanyaasa lest even his

worldly life will cause him and others sorrow. We know this very well when we see a

youngster taking up a profession he doesnt like but forced upon him by others such a

youngster causes sorrow for himself and others as well when they see him sad. The Lord

says in Gita tasmaat sarveshu kaaleshu maam anusmara yudhya cha or therefore,

remember me at all times and fight. Sankara comments thus yuddham cha svadharma

kuru or fight or do your own svadharma, your day-to-day duty. Prof. Balakrishnan Nair

speaks in his each and every discourse that Vedanta says us to just do our duties along with

Ishwara in our mind the thought of Ishwara (Brahman) who is all-pervasive and non-dual


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reality in our mind will make us do our chores in the best possible way yet remaining

unaffected to the fruits even as a lotus-leaf is not wet by water. Living thus internally

immersed in Ishwara and externally performing actions, each and every moment of life will

be filled with immense bliss.

Summarizing, Vedanta is very essential in times like today when we see chaos and sorrow

everywhere. Vedanta shows us as to how to live blissfully amidst all the chaos in the world.

May the ultimate reality of Brahman in the benign form of AMMA bless us in achieving this

blissful life through a proper learning, apt understanding and constant implementation of

Vedanta.

AUM NAMAH SHIVAYA

Aug 14th


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Anukramaanika

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

Guru Mahima .......................................................................................................................................... 4

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

Sankshiptha Vedanta ............................................................................................................................. 12

Gitaamritham ........................................................................................................................................ 14

Upanishad Prachaaram.......................................................................................................................... 17

Raga Varsha .......................................................................................................................................... 21

Praadeshikam ........................................................................................................................................ 23Sthuthi .................................................................................................................................................. 27

Charitham ............................................................................................................................................. 31

Sanskritha shiksha ................................................................................................................................. 34

Vedanta Pariksha ................................................................................................................................... 36

Anukramaanika Nirdesham ................................................................................................................... 38


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Guru Mahima

There is a beautiful song in yaman which says Guru bina kaise guna paave or without

guru, how can I get good qualities. Guru is a very important person in the path of a

spiritual seeker. The scriptures variously speak about a seekers inability to gain knowledge

(which paves the way for realization) without a guru (aacharyavaan purusho veda). The

Lord speaks thus about the way to get knowledge in the 4th chapter of Gita:

Tadviddhi pranipaathena pariprashnena sevayaa

Upadeshyanthi te jnaanam jnaaninastattvadarshinah

In order to gain knowledge approach a Guru, offer prostrations at his feet, ask questionsand be of service to him; then will such knower of Brahman instruct you on knowledge.

Even as a teacher is required in the form of a human or a computer software (in these

modern days), similarly a Guru is required in order for a sadhaka to attain moksha. A Guru

is so filled with compassion that he not only instructs the sadhaka with theoretical

knowledge but guides him as to how to practice Vedanta; there are Gurus who dont stop

there as well. Such Gurus who will not rest until the disciple has reached the peak of the

mountain of Vedanta are Uttama Gurus also known as Sadgurus. Yoga Vasistha defines a

Sadguru as one who through his vision, touch and teachings not only imparts self-

knowledge to the disciple but makes the disciple experience the Self.

We can find many instances in history where a Guru has bestowed upon the disciple the

power of the Self. The one that comes to mind is Sankara bestowing his compassion on

Totaka who then exploded with the Totakastham in the tough totaka metre. This doesnt

necessarily mean that the Guru can give realization to everyone. AMMA says that Ishwara

(Guru) is like the Sun ever bestowing sunlight upon the world but a person can sit inside his

house closing all doors and windows thereby complaining the Sun isnt showering any light;

in a similar way the Guru is ever emanating the bliss of the Self but the disciple needs to

open his heart through complete surrender in order to apprehend the ever-present grace of

the Guru which is then experienced as the bliss of the Self.

Lets try to find out the history behind the Guru slokas which are very popular. The Guru

slokas (slokas ending with tasmai sree gurave namaha) are part of the text called Guru

Gita or singing the glories of the Guru. Guru Gita is part of skanda purana and is in the form


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of a conversation between Siva and Parvathi. As is the case with any puranas, skanda

purana is also Suta explaining about the Guru to the various rishis. Parvathi once

approached Siva with the request to explain Guru maahaatmyam (glory of a Guru) and as

to how the dehi (the Self or Seer) will become Brahman (realize himself to be Brahman).

Bhagavan sarvadharmajna vrathaanaam vrathanaayakam

Broohi me kripayaa shambho gurumaahaatmyam uttamam

O Lord who knows everything! Explain to me due to your compassion, the great glories of

the Guru.

Kena maargena bho svaamin dehi brahmamayo bhavet

Tatkripaam kuru me svaaminnamaami charanau tava

By which way the Self (the subject in the body) becomes Brahman; that please describe to

me by your grace; for which I prostrate at your feet O Lord.

Ithi sampraarthithah shashvanmahaadevo maheshwarah

Aanandabharathi svaanthe paarvatheem idam abhraveet

Thus being requested in a proper way, immediately Mahadeva who is the controller of

everything replied thus to Parvathi with his heart filled with bliss.

Though we might find a Guru, it is very essential to put forth the right questions as our

desires to the Guru. If we dont ask for moksha to the Guru and ask for worldly pleasures

then it is like going to Bill Gates and asking for one dollar. We can put forth many questions

and desires unto the Guru but the right one is to ask anything and everything with respect

to moksha as moksha is the ultimate goal (aatmalaabhaat paro laabho naastheethi kavayo

vidhuh there is no greater goal than the goal of Atman, thus say the various knowers of

Brahman). Here we find Parvathi asking the right question to Siva as to how to realize

Brahman. Parvathi knowing that the way to realize Brahman is by seeking a realized master(Guru) asks for the glories of a Guru.

If we sit in a class of James Gosling and ask about how the movie Funny People is, it is

not respecting him (unless it is just a joke statement). Similarly going to a master like

Siva and asking for worldly pleasures is not respecting Siva. The compassionate master of

Siva will grant whatever we ask for even as a mother will give whatever the child cries for

but it is bad that we dont utilize the master of Siva for the precious treasure of moksha. A


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sadhaka thereby should always remember to ask for nothing less than moksha from the

Guru even as a businessman doesnt get contended with anything but the best result alone.

If we need to know as to what question to ask the Guru, then Mundaka Upanishad through

Shaunaka gives it very beautifully thus:

Kasmin u vijnaate sarvamidam vijnaatham bhavathi

That by knowing which everything is known, tell me about it.

The Lord resonates this view in the 7th chapter of Gita to Arjuna thus:

Jnaanam teham savijnaanam idam vakshyaami asheshathah

Yat jnaatva neha bhooyo anyat jnaatavyam avashishyathe

I will explain to you knowledge and wisdom completely; that by knowing which there will

remain nothing else to be known.

When a Guru sees the right question being asked by the disciple, the Gurus heart is filled

with bliss as it is rare indeed to find a disciple asking the right question. We find Siva

thereby replying to Parvathi with bliss filling his heart. This bliss that is present as the

essence in the Guru of Siva can be apprehended by the disciple as his inner nature through

complete surrender to the Guru and implementation of the words of the Guru. That such a

question about the glory of the Guru is not easy to ask and the glory of the Guru itself is

secretive is being mentioned by Siva which we will see in the next month.


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Mukhya Vishayam

Brahman this is a word that is often heard in Vedantic discourses but very rarely known to

people. There are many others who are afraid of this one word as if it might take everything

away from them and make them sort of an orphan. But unlike our false knowledge of this

word, this is one word which if known will end all our sufferings. This is one word which is

very vast, so vast that all the scriptures speak about it variously (tat tu samanvayaat all

the scriptural statements directly or indirectly speak about Brahman alone). As the

scriptures say tad dure tat u anthike or it is far yet very near; far to those who dont

know it and near to those who know it; far means vast and many whereas near means one

and one alone; similarly Brahman once known is very close to oneself (very close that therecannot be any differentiating oneself from Brahman).

Even many listeners and learned people are afraid of the various mahavakyas that proclaim

the individual Self (pulsates inside each one of us as I-exist, I-exist) as one with Brahman;

thus they try to stay away from such discourses and people. They dont stop there but

ensure that their children, grand-children, relatives etc. also stay away from anything

related to Brahman.

This word isnt that dangerous a word this word isnt that tough to understand as well. All

our wrong notions about this one word will end after doing a brief analysis of this word.

The word Brahman comes from the dhathu (Sanskrit verb) of Brih, brihattvat

brimhanattvaat vaa brahma, meaning that which is very big and that which is seen (or

appears) as the world. Taittiriya Upanishad gives this beautiful definition of Brahman with

respect to the world that we are currently experiencing:

Yatho vaa imaani bhoothaani jaayanthe

Yena jaathaani jeevanthi

Yat prayanthi abhisamvishanthi

Tat vijijnaasasva

Tad brahmethi

That from which this world has come; that in which this world resides; unto that this world

will go after destruction; that is to be known; know that to be Brahman.


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This Upanishad vakya has been explained by Vyaasa through the sutra janmaadi asya

yathah or that from which the creation, protection and destruction of the world happens,

know that to be Brahman.

Our knowledge spectrum as of now is the external world. Even science is able to reach only

until the physical body (which is also gross and part of the external world). Though many

people are trying to read the mind, we know how successful that is. The demand for shrinks

(psychiatrist) is constantly increasing and these shrinks are not able to help others properly

because they themselves are not able to control their mind. If only controlling the mind was

as easy as attending a one hour session with a person and talking about normal stuff!!!

Even after attaining a Sadguru it takes many years and often births in order to control the

drunken money of the mind. Swami Vivekananda used to always call the mind a drunken

monkey AMMA adds that the mind is a drunken monkey on whose head a coconut has

fallen!!! A monkey always hops from one branch to another imagine that it is drunken;

imagine that it is hit by a coconut. That is the state of the mind of people today everyone

is constantly searching for happiness and nobody knows where to find it. Not to get

distracted but the mind is very tough indeed to conquer (tasyaaham nigraham manye

vayoriva sudushkaram control of the mind is very tough like controlling air). Thus most of

us are only at the external world level we havent even reached the state of the mind that

we can go beyond the mind to the state of mindless peace.

Vedanta knows this and hence tries to explain everything with respect to the external world.

This way of taking us from the known external world to the unknown Brahman is what is

called as Chandra shakha nyaaya or arundhathi nyaaya. Even as a mother points the moon

to the child by first pointing a nearby branch and through the branch to the moon; even as

the star arundhathi is pointed out by couples after marriage through stars near to us; in the

same way the scriptures speak about Brahman through the external world (technically thisis also called thatastha lakshana or indirectly referring to something with respect to

something that we know very well or we are experiencing).

Brahman according to the definition we saw becomes the cause of the world (that from

which the world comes). But since the world resides in Brahman and merges unto Brahman

upon destruction, this also makes Brahman the substratum of the world. A substratum is

that in which something exists for a period of time and then vanishes. There is a small


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difference in this case the world doesnt really exist but just seems to exist. That which

doesnt exist in the beginning (in the beginning means before creation) and that which

doesnt exist at the end (at the end means after destruction) definitely doesnt exist in the

middle. It might seem to exist in the middle but that is just an illusion and not a reality.

Even as the snake didnt exist in the rope and doesnt exist in the rope after knowledge,

similarly the world didnt exist in Brahman and doesnt exist in Brahman after knowledge

this is just a literal way of telling that the world doesnt exist at all. This world is as illusory

as the dream world. During dream, the dream world seems to be very real but is known to

be unreal after waking up. Similarly this waking world seems to be very real now but it will

be known as unreal once a person realizes Brahman (that Brahman which is the substratum

of the world).

Since Brahman is the substratum of the world, knowing Brahman is as good as knowing

everything (when the substratum is known, everything is known). Here we cannot ask the

question as to whether nuclear physics will be known as such knowledge is of no use with

respect to our ultimate goal of bliss. Once a person knows Brahman, the reality is known.

When reality is known, there remains nothing else to be known and hence there ends all

search for knowledge, power, fame, happiness and peace. Thus the scriptures start with the

question from Shaunaka to Angiras as kasmin u bhagavatho vijnaate sarvam idam

vijnaatham bhavathi or by knowing which everything will be known, tell me that and they

end with the statement that everything is Brahman (brahmaivedam amritam purestaat

etc.). The Lord also resonates this view in the Gita where he says to Arjuna:

Jnaanam teham savijnaanam idam vakshyaami asheshathah

Yat jnaatva neha bhooyo anyat jnaatavyam avashishyathe

I will explain to you knowledge and wisdom (intuitive experience) after knowing which there

will remain nothing else to be known.

Thus knowing Brahman is culmination of knowledge and intuitive experience of bliss. Now

comes the million dollar question of what do I gain from knowing Brahman, if I gain bliss

then what is the relation between me and Brahman, if the world is unreal I also become

unreal and if I am unreal then where is bliss? All these are answered beautifully by

Lakshmidhara in Advaita Makaranda thus:


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Aham asmi sadaa bhaami kadaachit naaham apriyah

Brahmaivaaham atah siddham sachidaananda lakshanam

I always exist; I always shine as Consciousness; I am never hated; thus it is proven that I

am Brahman of the nature of Existence (Sat), Consciousness (Chit) and Ananda (Bliss).

Brahman as we saw earlier is the substratum of the world (the world which constantly

changes as it is subject to birth and death). This means that Brahman is beyond the world

and ever exists. Thus Brahman is SAT or that which always exist or that which never ceases

to exist. Brahman is CHIT too as CHIT is light (Consciousness is light) light is required for

existence; if Brahman has to ever exist then the light of Consciousness should be the very

nature of Brahman itself. Since Brahman is eternal, therefore Brahman is unlimited and

hence blissful (that which is limited can only give limited happiness that which is unlimited

can give unlimited happiness; such an entity in order to give unlimited happiness should be

of the very nature of unlimited happiness). The I in each one of us always exist. Even in a

dark room, there need be no proof of ones existence. This means that I always pulsate as

existence or I illumine my own existence (as well as existence of other beings). There is

nothing that can experience its own existence other than Consciousness. Thus I am the light

of Consciousness. I am never hated even a person committing suicide is doing it as he

loves himself and doesnt want to trouble himself (even a lover kills himself because his love

should live happily which indirectly would make him happy and since his happiness is not

there, therefore he kills himself). Thus I am never hated which means I am ever blissful.

There cannot be two entities of the nature of SAT CHIT ANANDA. Thus we have the simple

equation of:

BRAHMAN = SAT CHIT ANANDA

I = SAT CHIT ANANDA

Therefore, I = BRAHMAN

This proves thus that I that pulsates inside each one of us as I-exist, I-exist is Brahman.

Being blissful in nature, we still search for happiness in the external world and thereby end

up our life in total failure as happiness is inside us and not in the external world.

If I am Brahman, then why do I not feel my blissful nature?


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The answer to this is what Sankara calls as adhyaasa or superimposition. Currently I is

tainted or impure due to relation with the external world. I is related and identified with

external objects and people it is this I that we call EGO and different from the Self. This

Ego-I poses itself as our friend and hence deludes us into thinking it to be real; thus we get

whirled in the ocean of samsaara spanning many yugas (not births but yugas). When a

sadhaka is able to differentiate the Ego-I along with the external world as different from the

Self-I, he becomes realized and is able to experience his very nature of bliss. This is a state

wherein a seeker knows always that the world is an illusion and I alone exists in this

state, since there is no relation with the external world there will not be any happiness or

sorrow, likes or dislikes, attachment or aversion but everything will taken in a blissful way

as a role portrayed in movie (the movie of world is unreal and therefore the role is also

unreal, the actor of Self alone is real). Detailed analysis of adhyaasa will be taken up in the

next months magazine where we will see the first few paragraphs of the adhyaasa bhashya

of Sankara.

Thus knowledge of Brahman will make a person ever rejoice in bliss knowing himself to the

I that only exists that I distinct from the external world that I which is the

substratum of the illusory world that I which always pulsates and rejoices in bliss. Such

a person irrespective of the external activity will ever rejoice in bliss as Sankara puts it

beautifully:

Yoga ratho vaa bhoga ratho vaa

Sanga ratho vaa sanga viheenah

Yasya brahmanai ramathe chittam

Nandhathi Nandhathi Nandhathi eva

Whether doing yoga or bhoga; whether getting attached or totally detached; he whose mind

resides in Brahman (the knowledge that I am Brahman distinct from the illusory externalworld) will rejoice, rejoice and verily rejoice.


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Sankshiptha Vedanta

There is a less-known elaborate beautiful vedantic text that goes by the name of Laghu

Vaasudeva Mananam which has been published as a translated-into-english book by

Ramakrishna Mission. This work explains all the concepts of Vedanta in detail and can be

compared in par with Vedanta Sara of Sadananda that is more known. Let us see a brief of

this beautiful work.

Laghu Vaasudeva Mananam as the title suggests, it is a mananam or reflection upon the

knowledge found in the scriptures (shruthi of Upanishads, smrithi of gita and sutra of

brahma sutras). The difference between such introductory texts and the original scripturalworks is that these jot down all concepts in a progressive way for the initial seeker. This

work is supposed to be written by Vasudeva Yati. Some consider that this is a smaller

(laghu) version of a original work though this is controversial for one that there is no proof

of a original work and two that this smaller version itself is a very complete explanation of

Vedanta.

This work consists of 12 varnakas or chapters each focusing various aspects of Vedanta

ordered in a progressive way from the external world to the innermost Self. Even as many

other works, this work also is in the form of question answer between the disciple and the

guru. Since the time of this work is the recent centuries therefore we can find a lot of

concepts accepted by later vedantins like Vidyaranya and others in it.

The first varnaka speaks about adhyaaropa and apavada. Adhyaaropa means

superimposition and apavada means negation. Adhyaaropa is sarva anartha hethu as

Sankara puts it (the cause of all problems). Adhyaaropa is when that which isnt real is

superimposed on the real the world of duality that we currently perceive is the cause of all

problems and this is superimposed on the reality of Brahman. Adhyaaropa is one word for

why Vedanta. And apavaada is how to realize. Since the world is superimposed on

Brahman, the way-out is negating the world and asserting Brahman as Existence,

Consciousness and Bliss absolute and the substratum of the world that doesnt exist at all

(but seems to exist). The work ends the first varnaka very beautifully thus: evam yah

brahma vyathirekena kimapi naasthi tadbrahmaahameva ithi vichaarya jaanaathi sa eva

jeevanmuktha ithi vedanthasidhanthah he who knows himself to be Brahman, apart from

which nothing exists here, such a person is a jeevanmuktha thus is the concept of Vedanta.


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Even as a snake superimposed on the rope doesnt exist and nothing exists apart from the

rope, similarly nothing exists apart from Brahman (I that pulsates inside us as I-exist, I-

exist) and the world superimposed on Brahman doesnt exist at all.

The second varnaka speaks about anubandha chathustayam of adhikaari (the receiver or

who will benefit out of Vedanta), vishaya (adviteeya Brahman), prayojanam (fruit of eternal

bliss) and sambandhah (relation between vishaya and prayojanam once the vishaya of

Brahman is known, the prayojanam of eternal bliss will be intuitively experienced).

The third varnaka speaks about atma and anatma atma is the non-dual Conscious Self

whereas anatma is the dual insentient world. Atma is real whereas anatma is unreal. There

is a small work of Sankara titled atma anatma vivechanam (differentiating between the Self

and the not-Self) which can be referred to for a detailed analysis of this topic. This chapter

also briefly touches upon the various types of jeevas while categorizing atma as jeevatma

and paramaatma (individual Self and supreme Self).

Pardon that due to lack of time, will stop here abruptly with the summary of Laghu

Vaasudeva Mananam. Whatever little we have seen here is enough to show that this is a

very vast and beautiful Vedantic work worth learning or at least reading a few times to gain

proper knowledge essential in realization. If this section serves in trying to search for this

cheap-priced book from Ramakrishna Mission, then its purpose is done and it will lead the

seeker towards realization in this very birth itself.


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Gitaamritham

2nd Chapter 47th Sloka

Karmanyevaadhikarasthe maa phaleshu kadachana |

maa karmaphalaheturbhur maa te sangotsavakarmani ||

Word by Word Translation

Te = You; adikarah = have the right; karmani = for prescribed actions; eva =

certainly; maa kadachana = never, under whatever condition; phaleshu = for the results of

an action; maa = should not; bhuh = become; karma-phalahetuh = motivated of acquiring

the results of action; maa = not; astu = have; sangah = attachment; akarmani = inactionof prescribed activities.

Explanation

All living entities have the right to do prescribed actions but should not claim their results.

Desire for reward for one's actions is the cause of bondage. Just like eating satisfies the

hunger, Lord Krishna says that one should not do the actions by taking the motivation of

their results.

Lord Krishna says that never be attached to the rewards of actions or even consider the

rewards because this attachment will lock us in material existence. It may be argued that

instead of performing actions without motivation to the rewards it might be better to stay

away from the actions. To this Lord Krishna says that one even should not be attached to

the inaction of not performing one's prescribed activities. If we are inactive then we incur in

the sin of non-committance in performing our natural duties and in special circumstances

and thus not being responsible as mentioned in scriptures.

Swami Vivekananda elaborates on "What is Duty", "The term duty is an abstract term

which is impossible to define clearly; we have all a natural or trained impulse to act in a

certain manner towards certain actions. With this impulse we act well in particular manner

and also wrongly in the same manner under the same circumstances. Ordinarily if a man

goes out into the street and shoots down another man, he is apt to feel sorry for it, thinking

that he has done wrong. But if the very same man, as a soldier kills not one but twenty, he

is certain to feel glad and think that he has done his duty remarkably well. Therefore duty is

not the thing done. From the subjective side, duty is to do good actions which make us go


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towards God and any action which makes us go downward is evil, and is not our duty. There

is, however, only one idea of duty which has been universally accepted by all mankind, of all

ages and sects and countries, and that has been summed up in a Sanskrit aphorism thus:

Do not injure any being; not injuring any being is virtue, injuring any being is sin.

Swamiji says Bhagavad-Gita refers to duties depending upon birth and position in life. Birth

and position in life in the society largely determine the mental and moral attitude of

individuals towards the various activities of life. It is therefore our duty to do that work,

which will respect, elevate us in excellence in accordance with the ideals and activities of

the society in which we are born. But it must be particularly remembered that the same

ideals and activities do not prevail in all societies and countries. The ignorance of this is the

main cause of hatred of one towards another. One point we ought to remember is that we

should always try to see the duty of others through their own eyes, and never judge the

customs of other peoples by our own standard. One should think that I have to

accommodate myself to the world and not the world to me as I am not the standard of the

universe. He who does the lower work is not a lower man, no man is to be judged by the

mere nature of his duties, but all should be judged by the manner and the spirit in which

they perform them. The only way to rise is doing the duty next to us and thus progressing

until we reach the highest state.

Swamiji tells a beautiful story to illustrate, A young Sanyaasin went to a forest to practice

spiritual austerities. After years of hard work and practice, one day he was sitting under a

tree then some dry leaves fell upon his head. He looked up and found a crow and a crane

fighting which made him very angry. He angrily said, how dare you throw these leaves on

me, as the intense of anger is more with his glance, a flash of fire went out of his head and

burning the birds to ashes. He was very happy at his development of power. After he went

to a town for begging and stood at door. Sanyaasin calls out Oh mother give me good, a

voice came from inside the house, wait a little my son. The young man thought, "Youwoman, how dare you make me wait! You do not know my power yet." While he was

thinking thus the voice came again: "Son, don't be thinking too much of yourself. Here is

neither crow nor crane." He was astonished, the woman came, and he fell at her feet and

said, "Mother, how did you know that?" She said, "My boy, I do not know your Yoga or your

practices. I am a common everyday woman. I made you wait because my husband is ill,

and I was nursing him. All my life I have struggled to do my duty. When I was unmarried, I

did my duty to my parents; now that I am married, I do my duty to my husband; that is all


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the Yoga I practice. But by doing my duty I have become illumined; thus I could read your

thoughts and know what you had done in the forest. If you want to know something higher

than this, go to the market of such and such a town where you will find a Vyadha (The

lowest class of people in India who used to live as hunters and butchers.) who will tell you

something that you will be very glad to learn." The Sanyaasin thought, "Why should I go to

that town and to a Vyadha?" But after what he had seen, his mind opened a little, so he

went. When he came near the town, he found the market and there saw, at a distance, a

big fat Vyadha cutting meat with big knives, talking and bargaining with different people.

The young man said, "Lord help me! Is this the man from whom I am going to learn? He is

the incarnation of a demon." In the meantime this man looked up and said, "O Swami, did

that lady send you here? Take a seat until I have done my business." The Sanyaasin took

his seat; the man went on with his work, and after he had finished he took his money and

said to the Sanyaasin, "Come sir, come to my home." On reaching home the Vyadha gave

him a seat, saying, "Wait here," and went into the house. He then washed his old father and

mother, fed them, and did all he could to please them, after which he came to the

Sanyaasin and said, "Now, sir, you have come here to see me; what can I do for you?" The

Sanyaasin asked him a few questions about soul and about God, and the Vyadha gave him

a lecture which forms a part of the Mahabharata, called the Vyadha-Gita. It contains one of

the highest flights of the Vedanta. When the Vyadha finished his teaching, the Sanyaasin

felt astonished. He said, "Why are you in that body? With such knowledge as yours why are

you in a Vyadha's body, and doing such filthy, ugly work?" "My son," replied the Vyadha,

"no duty is ugly and no duty is impure. My birth placed me in these circumstances and

environments. In my boyhood I learnt the trade; I am unattached, and I try to do my duty

well. I try to do my duty as a householder, and I try to do all I can to make my father and

mother happy. I neither know your Yoga, nor have I become a Sanyaasin, nor did I go out

of the world into a forest; nevertheless, all that you have heard and seen has come to me

through the unattached doing of the duty which belongs to my position."

When we are doing any work, we should not think of anything beyond. We should do it as

worship, as the highest worship, and devote whole life to it for the time being. Thus, in the

story, the Vyadha and the woman did their duty with cheerfulness and whole-heartedness;

and the result was that they became illuminated, clearly showing that the right performance

of the duties of any station in life, without attachment to results, leads us realization.


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Upanishad Prachaaram

Sanyaasa Upanishad

Though not many people are aware, there are 108 Upanishads (and a little more that are

extant today) as per Mukthikopanishad where Rama enumerates them to Hanuman. There

are 10 which are known as major ones (that have been commented by Sankara) and 10

minor ones which are popular among vedantins the rest are not that popular and rarely do

people hear, read or talk about it.

We will see a summary of Sanyaasa Upanishad today to understand as to what are thedifferent types of sanyaasis. This minor Upanishad consists of two chapters. The first

chapter briefly talks about sanyaasa. To put it very briefly, Sanyaasa means devoid of

anything one who doesnt stick on to any objects or relations; one who doesnt have any

preferences and even renounces the yajnopaveetha (sacred thread). There are no desires in

the mind of a sanyaasi he lives with whatever is achieved at the present moment not

worrying about the future or brooding over the past.

The second chapter starts with mentioning the adhikaari for sanyaasa (who can take up

sanyaasa). It is worth remembering here that an external sanyaasi doesnt necessarily be

an internal sanyaasi (internal renunciation of the Ego and all activities).

Chatvaarishat samskaara sampannah sarvatho virakthah chithashuddhim eti aasha asooya

irshyaa ahamkaaram dajdhvaa saadhanachathustaya sampanna eva sanyasthum arhathi

One who in endowed with samskaras (the various rites like naming etc.), ever

dispassionate, has attained purity of mind, is devoid of desire, jealousy, ego and endowed

with sadhana chathustayam (viveka or discrimination between real-unreal, vairagya or

dispassion, shamaadi or six qualities of the mind starting with peace, control of organs etc.

and mumukshutva or desire for liberation) is alone eligible to take up sanyaasa (in other

words, only such a sanyaasi will be true one with respect to external and internal

renunciation).

The work later categories sanyaasis into six: kuteechaka, bahudaka, hamsa, paramahamsa,

turiyaatheetha and avadhutha.


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Kuteechaka is one who stays in a particular place; he is bound by respect for parents,

elders, guru etc. Though he is a karma sanyaasi yet he does actions ordained for sanyaasis.

He holds a kamandalu, wears sacred marks in his body etc. Bahudaka on the other hand

doesnt stay in one place; he is constantly going around places. Both kuteechaka and

bahudaka wear just a kaupinam or a one-cloth dress whereas hamsa and paramahamsa are

not bound by cloth or appearances. They generally grow long hair and wear either one

kaupina or torn cloth etc. Hamsa and Paramahamsa are pure in their mind the difference

between both is that hamsa has a yajnopaveetha or is bound by sanyaasa dharma whereas

paramahamsa is beyond sanyaasa dharma as he has renounced everything.

These four categories externally live in the world like worldly people even a paramahamsa

though is not bound by rules still follows many of the rules but turiyaatheetha is one who is

beyond turiya and hence he is beyond normal rules. He generally roams around without any

cloth; he just has his body (naked) in the three states. He is ever fixed on Brahman

(anusandhaanam or contemplation of Brahman). He eats only fruits (sattvic food). The peak

of beyond rules is in the case of an avadhutha. An avadhutha is as the Upanishad aptly

puts aniyamah or without rules. He might one moment behave like a very civilized

person and the very next moment behave like a mad person he might wear coats one

moment and the very next moment wear nothing at all. He is one of the sanyaasis who is

beyond all rules and no rules can set forth or define as to how an avadhutha will be.

Dattatreya is an avadhutha we find mention of an avadhutha and his teachings in the

Uddhava Gita portion of Bhagavatham.

The later portion of the work speaks about the state of an avadhutha. This state is

something which is beyond expression such an avadhutha irrespective of whether he is

doing yoga or bhoga, is always immersed in contemplation of Brahman. We find the accountof an avadhutha mentioned by Ramana Maharshi thus:

There was a king who wanted to prove to the people of his kingdom that an avadhutha

living in a hut was a fake. Therefore the king hired a daasi for the same. The daasi started

cleaning the space outside his hut. The next day she left some food for the avadhutha to eat

he ate the food. One thing lead to another and she started living with the avadhutha.

They had a child. The daasi decided that it was time to expose the avadhutha. She used to


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dance near the temple in the kingdom. She started for the dance after pinching the child so

that it will cry. The avadhutha found that the child was crying. He tried to stop its cries but

was unable to do so. Therefore he took the child to the place where the daasi was dancing.

Since she was dancing he waited there with the child. The daasi came near him while

dancing and she let loose her anklets. She lifted her feet towards the avadhutha

(intentionally so that he would tie her anklets). The avadhutha bend down and tied her

anklets. Upon this, all the people around started screaming as to how bad a person the

avadhutha is. Hearing this, the avadhutha looked upon the idol in the temple and said if it

is true that I have been thinking about Brahman at all times, may you scream out and lo

behold, the idol screamed out.

Ramana Maharshi gives another beautiful puranic incident to show that avadhuthas might

not always be sanyaasis. When Parikshit was born, he was born as a still-baby. The rishis

around told that if a nitya brahmachari (eternal celibate) would touch the child, it would

come to life. Even Shuka was afraid to touch the baby when Krishna touched the baby and

the baby came to life. Speak about a nitya brahmachari who has 10008 wives!!!

Avadhuthas therefore are beyond any rules. A normal sadhaka cannot become a

turiyaatheetha or an avadhutha but we can strive to become a bahudaka or hamsa or

paramahamsa. It is not necessary to go beyond all rules in order to realize. Realization can

be easily achieved by constant contemplation of Ishwara all the while doing worldly

activities as an offering to Ishwara (brahma yajna as Krishna says in Gita). But this

Upanishad shows us that there are people who are totally immersed in Brahman internally

but externally they are unpredictable and beyond normal worldly norms.

The Upanishad later tells that kuteechakas would attain bhoo and bhuva loka whereas

Bahudaka will attain svarga loka. Hamsas attain tapo loka whereas Paramahamsas attain

satya loka. Turiyaatheetha and Avadhuthus are ever focused on the Self as Brahman andhence there is no loka for them they are one with Brahman and Brahman alone exists for

them, the world doesnt exist (not even as an illusion for them).

Turiyaatheethavadhuthayoh svatmani eva kaivalyam svaroopanusandhaanena

bramarakeeta nyaayavat


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Turiyaatheetha and Avadhutha since they are always contemplating on the Self, they are in

absolute unity with the Self even as per the brahmara keeta logic (honey bee goes around

the cocoon of a pupa and thereby converts the pupa into a honey bee, in the same way due

to constant contemplation on the Self, the Self converts such people into Self itself).

The Upanishad later speaks about pranava japa and jnaana as the way to become one with

Brahman (realization).

We will conclude the brief summary of this Upanishad with the avadhutha mentioned in the

Gospel of Sri Ramakrishna and met by M (master mahashaya, the author of the gospel).

Once M wanted to know about brahma jnaanis. Sri Ramakrishna then told him about a mad

man who used to regularly visit the temple and that he was an avadhutha and a brahma

jnaani. M decided to see the avadhutha. He saw that just before it was time for arathi, the

avadhutha came. He wore torn clothes and had a stick hair was all around his body. He

came, took a bath and then entered the temple. He offered hymns upon which the entire

temple trembled with power. Once arathi was over and it was time for receiving food (as

prasadam), the avadhutha took the food along with the dogs fighting with them over who

would get food. After eating, he started walking away. M followed him and a little later, the

avadhutha stopped and asked M as to why he was following. M asked are you a brahma

jnaani. The avadhutha looked around and as if he was telling a secret told in Ms ears yes,

but dont tell anyone. M asked how will I know when I have become a brahma jnaani.

The avadhutha replied when you are able to see this drainage water in par with the water

of ganges, then you have become a brahma jnaani. This reminds of Sankaras words about

considering a brahmana or a chandala his Guru one who sees the Self in the ganges and

drainage water as well.

Let us try to renounce all actions by offering them unto Ishwara (Ishwara arpitham and na

icchayaa kritham as an offering to Ishwara and performed without craving for itsfruits) so that we may became a sanyaasi and thereby ever rejoice in bliss irrespective of

whether the external world appears to exist or doesnt exist.


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Raga Varsha

Jog

This is an offering from the Agra gharana of Hindustani music. This raga is a very powerful

raga and equivalent of the gambhira rasa pradhaana carnatic raga Naattai. Naattai is a raga

having the most ganapathi songs as it is an auspicious raga to start a concert with (more on

Naattai in the next page). Jog has become a lot popular even in film music down the south

as well.

Jog is an audava jaathi raga (raga with only 5 swaras). It skips the Rishabha and Dhaivatha

(ri and dha). But it uses two gandhaaras and the use of these two gandhaaras is thecharacteristic of this raga. There are two versions of jog, one in which two nishaadhas are

used and one in which only one nishaadha is used. Here we will be seeing the raga with just

one nishaadha.

AROHANA

sa GA ma pa ni sa

AVAROHANA

sa ni pa ma ga sa

LAKSHANA

GA ma (sa) ga sa

(Bigger note in CAPS GA is shuddha gandhaara and ga is komal gandhaara)

FILM SONGS

Speaking of jog, the first film song that comes to mind is pramadavanam from the

Malayalam movie His Highness Abdullah composed by Raveendran and sung very beautifully

by K J Yesudas (for which he won national award).

Ilayaraja has composed a beautiful double nishaadha jog song in panivizhum malarvanam

sung aptly by SPB.

BHAJANS

AMMAs bhajan

http://vedantatattva.org/vedanta/songs/song44.html

Kaivalya Navaneetham sloka

http://vedantatattva.org/vedantagroup/Kaivalya_Navaneetham/8_jog.mp3


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Naattai

Naattai is the janya of 36th Melakartha raga Chalanattai. Its arohanam and avarohanam are

as follows

Arohanam: S R3 G2 M1 P N2 S

Avarohanam: S N2 P M1 G2 R3 S

In some cases D3 is also used. In Nattai the Ri and Dha used are chathusruti. So R3 is

almost sounds like G1 and D3 almost sounds like N1. This raga brings out Vira or

gambheera rasa and hence the concerts generally start with this Raga. Also the usage of

the strong Ri sets the musical environment and hence the singers sing Naatai at the

beginning of the concert.

Jiva svaras for this raga is Ri Ma and Ga. The pattern R3 G2 M1 R3 S is a mostly used

pattern in this raga.

CLASSICAL SONGS

Jagadananda karaka Tyagaraja Swami

Mahaganapathim manasaa smaraami Muthuswami Deekshithar

Parameshwara Muthuswami Deekshithar

FILM SONGS

Chennai senthamizh M Kumaran S/O Mahalakshmi

Madathile kanni maadathile Veera

BHAJANS

AMMAs bhajan

http://vedantatattva.org/vedanta/songs/song78.html

Soundarya Lahari/Kaivalya Navaneetham/Hari Nama Keerthanam (composed and sung by

my father)

http://vedantatattva.org/vedantagroup/Kaivalya_Navaneetham/naattai_1.mp3

http://vedantatattva.org/vedantagroup/Kaivalya_Navaneetham/naattai.mp3

http://vedantatattva.org/vedantagroup/Kaivalya_Navaneetham/omkaramaaya.mp3


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Praadeshikam

Kaivalya Navaneetham

Aiyane enadhulle nindra anantha janmangalaanda

Meiyyane upadhesikka velivandha guruve potri

Uyyave mukthinalgum udhaviku or udhavi naayen

Seyyumaru ondrum kaanen thiruvadi potri potri

Word Meaning:

Aiyane O FatherEnadhu ulle nindra who is residing in my heart as a witness of all activities

Anantha janmangal aanda - who conquered me and purified my mind (by removing duality)

for many infinite lives by guiding me to perform proper actions and meditation

Meiyyane O Lord who is the ultimate reality

Upadesikka velivandha guruve potri who came as guru to remove the ignorance which is

veiling my real nature, to Guru my prostration

Uyyave mukthi nalkum udhaviku (to that Guru) who provided the graceful help to attain

liberation

Or Udhavi nayen seyyumaaru what can I do to repay such a help

Ondrum kaanen I dont find anything to repay

Thiruvadi potri potri I can only prostrate again and again

O Lord, who is residing in my heart as a witness of all activities, who conquered me for

infinite births and purified my mind (by removing duality) by guiding me to perform proper

actions and meditation, O Lord, who now came as Guru to remove the ignorance by giving

me knowledge. I dont find anything to repay the Guru who provided the most graceful help

to attain liberation, I can only prostrate at his feet again and again.

This sloka is from a Tamil work called Kaivalya Navaneetam of Thandavaraaya swamigal.

This sloka speaks about a student, who after realizing his own nature of Self through the

knowledge from the Guru, finding no way to repay the help in the form of knowledge from

the Guru. This sloka also speaks about different stages of a spiritual seeker in the spiritual

path.


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Aiyane enadhulle nindra (O Lord, who is residing in my heart as a witness of all activities):

For a spiritual seeker Guru is everything, Guru is his Lord, his father, his mother, his friend,

everything. For a spiritual seeker, there is nothing in the entire universe that can replace his

Guru because he knows that Guru is the store of all happiness. A Guru is one who is ever

established in the Ultimate reality of the Brahman and such a person who is ever

established in Brahman is nothing but Brahman alone as the Upanishad says Brahmavid

brahmaiva bhavathi knower of Brahman verily becomes Brahman. So for a seeker Guru

is one who stands for Brahman. Brahman is not limited to anything rather it is the

substratum of everything that is present. Brahman is in and out of anything and everything

in the world.

Ishavasya Upanishad says

Isha vasyam idham sarvam yeth kinchit jagatyaam jagat whatever moves here in this

world is pervaded by god

The student then says that the Guru who is nothing but Brahman and not just limited to a

form but all pervading, resides in his heart as the Self. Brahman resides in the heart of all

beings as the witness of all activities.

Anantha janmangal aanda (who conquered me and purified my mind (by removing duality)

for many infinite lives by guiding me to perform proper actions and meditation):

As per the scriptures, there is only non-dual Brahman one without a second. But because of

ignorance this ultimate truth of Brahman is not known and because of this one sees the

world as something different from oneself. Because of this dual perception one starts to

desire and performs actions to satisfy that desire. After performing actions he enjoys the

results of those actions and continues in the same way for infinite number of births. So the

ignorance of his own nature of Brahman, whose beginning can never be determined, has led

to take infinite number of births performing actions and enjoying results.

Swami Vidyaranya says Kurvathe karma bhogaaya karma karthum cha bhunjathe

performs actions to enjoy results and enjoy results to performmore actionThe only solution for the seeker to remove this ignorance is by realizing ones own nature of

Self. Though the seeker just has to get this Ultimate Knowledge of his own nature and

realize it, it may not happen in one life-time. The seeker because of the forgetfulness of his

nature has lost his way in the thick jungle of Samsaara. The seeker has to be shown the

right way to come out of this thick jungle of Samsaara and make him establish in his

nature.


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When the seeker comes out of this thick jungle of samsaara, realizes that there was no

chance of coming out of that terrible dark jungle of Samsaara without a guide. That guide is

the Guru who shows the path. If there is question of when Guru would guide, Guru or

Brahman is always there as guiding seekers. Based on the mental state of the seeker Guru

directly or indirectly would guide the seeker through the path not in one or two births, but

the compassionate guru would be there as the guiding principle forever for the seeker until

he realizes his very nature of Self. Thus, once a person enters samsaara it takes time and

effort to come out of samsaara and the student after attaining that ultimate knowledge

recollects the patience and compassion of the Lord conquering him for many births and

purifying him.

Meiyane Upadeshika velivandha guruve potri (O Ultimate Reality, who came out in a form to

impart knowledge, to that Guru I prostrate)

In the first line the student called the Guru as father (aiyane). Here he is calling the Guru as

Meiyane. This way of addressing Guru also reflects the progress of the spiritual seeker in

the path. Initially, the seeker who is completely immersed in Samsaara does not know what

the real goal of life is. All his thoughts and actions are only to satisfy his desires in this

world. In that mental state of seeker if the Guru imparts the ultimate knowledge of

Brahman, it will not have any effect. Therefore, first thing is to divert the seekers thoughts

and actions in such a way that it attains proper mental state to receive the Ultimate

Knowledge of Brahman. Therefore in the initial state, the Guru is just like a father who

guides his child to have good thoughts and to do good actions and scolds when the child

does something wrong, guides a seeker to perform selfless actions so that the seeker gets

the mental state required to receive the teaching as it is from the Guru. Once the seeker

understands the importance and necessity of this Ultimate knowledge which is the sign of

the proper mental state, the Guru imparts the knowledge to the seeker. The Guru knows

when to impart the knowledge and waits patiently, even if it takes many years or many

yugas or many kalpas, until Guru recognizes the eligibility of the student and then impartsthe knowledge.

Uyyave mukthi nalkum udhaviku Or Udhavi nayen seyyumaaru Ondrum kaanen (For the

compassionate help of the Guru to attain liberation, I dont find anything in the world that I

can use to repay for that help):

Jiva in reality is Brahman only, but because of the ignorance of this fact the jiva imagines

the dualities of the world and gets identified with it. For all the sorrows and suffering that a


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Jiva experiences in his life, the root of the problem is the ignorance of his own nature of

bliss. When the ignorance goes away, then the all problems completely vanish, all sorrows

and suffering vanish. The ignorance of ones own nature of Self can be removed only by the

knowledge of the Self and only Guru can impart that knowledge because he is ever

established in the Self. Thus, the greatest help that is possible in this world can be done

only by a Guru to an able seeker. It is the greatest help because it solves the problem of the

seeker once and for all. If we provide food to a person who is hungry, it would satisfy him

only for few hours afterwards he would be hungry. But this help of the imparting Ultimate

knowledge makes a seeker complete once and for all.

Krishna says in gita

yad gatva na nivarthanthe tad dhaamah paramam mama Reaching where there is no

return, that is my eternal abode

This being the greatest help of all helps possible, is there a way to repay this help? No,

definitely not possible. The fruit of this help is that seeker rejoices in the unlimited bliss of

the Self. So if we have to repay for the help we have to search of something which also

gives unlimited bliss to the Guru. This is not possible anytime because, unfortunately there

is nothing apart from the Self and hence cannot find anyone, and the Guru is already ever

established in the unlimited bliss of Self. Realizing this inability to repay for the help, the

seeker can only prostrate at the lotus feet of the Guru again and again with reverence.

Thus a seeker who wants to attain the goal of liberation in this spiritual path has to go

through various stages of progress. Initially, the seeker has to prepare himself by

performing Selfless actions and proper focus of mind which will give him purification of mind

and then through knowledge of the Self attains liberation or in other words rejoices in bliss

forever. But whatever the stage a seeker is in, whether in the first step of the spiritual path

or the last step, without a Guru it is close to impossible for a seeker to attain the goal of

Self-realization.


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Sthuthi

Krishnaastakam

1. Vasudeva Sutham Devam Kamsa Chaanoora Mardhanam |

Devaki Paramaanandham Krishnam Vande' Jagathgurum ||

2. Adhasee Pushpa Sankaasam Haara Noopura Sobhitham |

Rathna Kangana keyooram Krishnam Vandhe' Jagathgurum ||

3. Kutilaalaka Samyuktham Poorna Chandra Nibhaananam |

Vilasath Kundala tharam Krishnam Vandhe' Jagathgurum ||

4. Mandhara Gandha Samyuktham Chaaru-haasam Chathur-bhujam; |Barhipinjaavachoodaangam Krishnam Vandhe' Jagathgurum ||

5. Uthpulla Padma Patraksham Nilajimutha Sannibham. |

Yaadhavaanaam Shirorathnam Krishnam Vandhe' Jagathgurum ||

6. Rukmini Ke'li Samyuktham, Peethambara Su Shobitham; |

Avaaptha Thulasi Gaandharam, Krishnam Vande Jagathgurum. ||

7. Gopikaanaam Kuchadvandva Kunkumaangitha Vakshasam |

Srinike'tham Maheshvaasam Krishnam Vandhe' Jagathgurum ||

8. Srivatsaankam, Mahoraskam, Vana Maala Virajitham; |

Shanka Chakra Dharam, Devam, Krishnam Vande Jagathgurum. ||

9. Krishnaashtakam idam Punyam Praatharuththaaya Ya:pade'th|

Ko'ti Janma Krutham Papam Smaranaath Thasya Nashyathi. ||

Word Meaning:

vasudevasutam = son of vasudeva

dEvam = the divine

kamsaChaNooraMardhanam = killer of kamsa and chaaNoora

DEvakeeParamAnandam = One who gives great joy to Devaki

Krishnam = to Krishna

Vande = praise

Jagadgurum = to the guru of the universe.

ataseePushpaSankAsham = brilliant with the atasee flower

hAranoopuraShobhitam = shining with garland and anklet

ratnakankaNakeyooram = jeweled bangle and upper arm bracelet

rest same as above


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kutilAlakaSamyuktam = one with curly hair

PoorNaChandranibhAsanam = one whose face is like the full moon

vilasatkundaladharam = wearing playful ear ornament

rest same as above

mandAragandhasamyuktam = One with fragrant sandalwood paste

chAruhAsam = one with lovely smile

chaturbhujam = one with four hands

barhiPinchAvachoodangam = one who has peacock feather on his head

rest same as above

utphullaPadmaPatrAksham = One whose eyes are like the full blown lotus

neelajeemootasannibham = Whose (body) like the dark (waterladen) cloud

yAdavAnam shiroratnam = one who is the crest jewel of the yadava clan

rest same as above

rukmiNi Kelisamyuktam = One with the sportive Rukmini

PeetAmbara Sushobhitam = one brightly adorned with peethaambaram

avApta Tulasigandham = one who has the smell of Tulasi

rest same as above

gopikAnAm KuchadwandwakukumAnkitavakshasam = one whose body is smeared with

lumkum from the love-play of the gopis

shriniketam = one in whome lakshmi resides

MahEshwasam = who is the life breath of Shiva

rest same as above

shrivatsAnkam = One who has the birth mark srivatsa

Mahoraskam = one who has broad chest

VanamAlAvirAjitam = one who has garland of wild flowers

shankachakradharam Devam = the divine who bears shanku and chakram

rest same as above

krishnAshTakamidam = This krishnaaShTakampuNyam = holy

prAtarutthAya yah paThet = to one who sudies waking up in the morning

koTiJanmaKrutam PApam = sins done in crores of lives

SmaraNena Vinashyati = will be destroyed just by the thought.

One who was the son of vasudeva, who killed the demon kings kamsa and chanoora

One who gave joy to Devaki and who is the Guru of the entire universe.


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He who is decorated with atasee flowers, who is shinning brilliant with garland and anklets

He who is adorned with bangles and bracelets studded with jewels and who is the Guru of

the entire universe.

The one who has beautiful curly hair, whose face is like the full moon

The One who wears playful ear rings, He is Krishna the Guru Of the entire Universe.

One who is smeared with sandalwood paste all over the body, One who has four hands

One who has peacock feather on the head, He is Krishna the Guru of entire Universe.

One whose eyes are like the fully bloomed Lotus, Whose body is of the color of rain bearing

clouds, He who is like the Jewel in Yadava clan, He is Sri Krishna the Guru of the entire

universe.

One who sports with Rukmini, One who is adorned with yellow clothes

One who smells of tulasi, He is Krishna the Guru of the entire Universe.

One who is the love of Gopis, and whose body is smeared with kumkum

One inwhom Laskhmi resides, who is the breath of Shiva, He is Krishna the Guru of the

entire Universe.

On who has the birth mark of srivasta, one who has broad chest

One who is adorned with a garland, One who holds shanka and chakra,He is Krishna the

Guru of the entire universe.

Krishnaastakam is very good when recited in the early morning hours. The bad deeds

accrued of past crores of years get washed away by mere thought of the Lord Sri Krishna.

All seek the guidance of the Jagad Guru in the path of spirituality. To always remember the

lord as the ultimate truth is the aim of the spirituality. The description of the lord helps one

to have the picture of the beautiful form of the lord in the heart at all times. This would help

to remember the lord and thereby offer everything at his Lotus feet.

As mentioned in the bhakti sutras as

"Tad arpita akhila acharatha cha tad vismaranee parama vyakulatha cha"


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This beautiful glorification of the lord's form and the world as his divine leela or play helps

one focus on the captivating form of the lord and always remember him in the heart as the

only reality existing everywhere and thus gain devotion towards the Lord.

Just mere remembrance of the Lord brings immense peace and happiness to the mind and

washes away out sins accrued over many births. Such is the greatness of the Lord, the

redeemer of sins.

We find the gopis whose mind were filled with attachment, aversion and other impurities

approaching the Lord and the Lord removed all those impurities and made them pure-

minded. Thus the name of Hare comes to the Lord one who destroys impurities in the

heart. AMMA gives a beautiful story to illustrate as to why the Lord is a purifier. Once the

Lord was along with the gopis when a thunderstorm happened. Everyone became afraid for

one moment. At that time, the Lord asked the gopis what would you do if you are in

trouble? One gopi replied that she will call out the Lords name to protect her. Another gopi

replied that she will pray to the Lord to give her strength to overcome the problem. All this

while, Radha was silent. The Lord asked Radha as to what she would do to which Radha

replied that she would remember the Lord. The Lord asked then to which Radha replied

nothing. The Lord asked thats it? Radha replied yes, if you are remembered then

where is problem as you are bliss personification?

Thus the mere presence of the Lord is enough to rid us of all sins and sorrows. Sankara

thereby quotes from a purana in his Vishnu Sahasranama Bhashya and says that kalau

sankeerthya keshavam or in Kali Yuga, people can easily achieve moksha through calling

out the names of the Lord. For people who call out the Lords names, the Lord himself

becomes the savior through making them realize that there exists nothing apart from the

Lord and that duality is just an illusion in the non-dual reality of Lord.

Mayi eva mana aadhatsva mayi buddhim niveshaya

Nivasishyasi mayyeva atah urdhvam na samshayah

Fixing the mind and intellect unto Me, O Arjuna, you will become established in me; no

doubt in this.

Since few people celebrate (celebrated) Krishna Jayanthi on Aug 14 and few on Sep 11,

may us sing the names of the Lord so that we may ever rejoice in bliss.


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Charitham

Atma is a word used for the Self, the Consciousness that pulsates inside each one of us in

the form of I-exist, I-exist. Mahatma is one who is a great atma various synonyms of

mahatma are mahaanatma, mahat tattva, mukhya praanan etc. All of these are synonyms

of Brahma. Brahma creates everything and hence considers everything as his and himself.

Mahatmas are those who identify themselves with each and every object or person of the

world therefore we see the Mahatmas always guiding people and helping whoever comes

to them with whatever requests. Some people go to them for getting promotion, others for

getting a job, yet others to get married, married in order to get children, yet others for

various worldly possessions and rarely to get devotion and knowledge (for moksha).Krishnas eternal rule of worshipping Ishwara and Mahatmas who are one with Ishwara is:

Ye yathaa maam prapadhyanthe taamsthathaiva bhajaami aham

Whoever worships me in whatever form, I appear to them in that form.

Thus whoever seeks these Mahatmas with various requests, their requests will get fulfilled

provided they have earnestness, devotion and faith.

Ramana Maharshi was one of the Mahatmas who lived in the 20 th century (until 1950s).

Maharshis life is very vast and has been spoken/written in various ways by many people.

Here we will see a brief view of Maharshis life and a Vedantic perspective to the same.

Ramana Maharshi somehow always felt attached to Siva in Tiruvannamalai. He didnt really

know as to why but he felt a pull always inside him to go to Tiruvannamalai. But even as

today, those times also were when people didnt know much about moksha and hence

worldly life was what was important and essential. Day by day Maharshis concentration on

the world reduced and concentration on Siva increased until one day when his brother said

him to renounce everything as he is no good with studies (school). This immediately struck

him as being a very good advice Maharshi immediately took to the advice and through

miraculous adventures reached Tiruvannamalai.

This pull that Maharshi felt towards Ishwara is something everyone can feel inside. But our

inside (the mind) is filled with lot of dirt that this pull of Ishwara (yearning for moksha) is

veiled temporarily. Thus only a sadhaka who has purified his mind will be able to gain true


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devotion towards Ishwara thereby realizing Ishwara within no time in this birth itself. We

also find here that an external influence makes Maharshi realize the importance of Ishwara

and futility of world. This dual aspect of vairagya in a person is something very essential in

the spiritual path dispassion towards the world (apara or lower vairagya) and passion

towards Ishwara (para or higher vairagya) are very essential for a seeker to progress in the

spiritual path amidst so many problems. This is what the Lord also summarizes as anityam

asukham lokam imam praapya bhajasva maam or having attained this temporary and

sorrowful world, seek refuge in me. Sankara puts it in simple words as brahma satyam

jagan mithyaa or Brahman alone is real, the world is an illusion (ultimately unreal). This

immediate dawn of dispassion in Maharshi isnt something that is temporary (manda

vairagya or dispassion caused by external situations or conditions like death of ones spouse

etc.) as we see at an earlier point in his life when there was an ashram with his name. Once

there was some confusion over the ownership of Ramana Ashram in Tiruvannamalai. This

brought the judges to interview Maharshi. Upon questioned as to what he would do if a bad

person were to come to the ashram, Maharshi said he would tell the person to go away. If

the person didnt agree? Maharshi replied that then he would walk away from the place!

Such was the dispassion with Maharshi that he was ever a witness to all possessions

knowing them to be just illusions in Ishwara.

Maharshi had a death-like experience at the age of 16 when he felt as if he was dying. At

that moment he did enquire as to who would die and ultimately trying to figure out the real

I that pulsates inside us. This enquiry lead him to realize the Self pulsating inside and

unaffected by the Ego I.

Many people think that enquiry alone is enough and thereby they forsake sadhana which is

very essential in a sadhakas life (sadhana like japa, dhyaana etc.). Maharshi himself did

intense japa and dhyaana after reaching Tiruvannamalai. His dhyaana was so intense that

there would be ant-hills in his body eating up his body and he wouldnt even know about it.Finally he went up the hill and stayed at Virupaksha cave where a big tiger used to sit

outside the entrance of the cave daily in the evening (Patanjalis sutra of ahimsa

prathistaayaam tat sannidhau vaira tyaagah or for a person established in ahisma of

seeing everything as the Self, enmity will be completely renounced can be remembered

here). Later Maharshi went up to Skanda ashram and finally came down to the newly built

Ramana Ashram at the foot of the mountain spending the rest of life guiding people through

his silent gaze. To this day, his presence can very felt in the ashram meditation hall and


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other places. People with devotion and faith can feel the power of compassion, bliss and

glow in his eyes as found in many pictures.

Let us conclude this section about Ramana Maharshi through this simple sloka from

Upadesa Saram where Maharshi says that all paths mean exactly the same thing only and

the various fights about one path being greater is all not required each and every path

might concentrate on different things but the essence of all paths (the goal to be achieved

through the path) is exactly the same which is fixing the mind on the heart (the heart is

mentioned in Gita again and again as the abode of Ishwara).

Hritsthale manah svasthathaa kriyaa

Bhakthi yoga bodhaascha nischitham

Fixing the mind on the heart is definitely bhakthi, yoga, knowledge and action.


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Sanskritha shiksha

Sanskrit is considered a very divine language. Kanchi Paramacharya used to say that

Sanskrit even has healing powers putting on a Sanskrit sloka around us or chanting it can

heal many of the diseases and ailments that we are facing in life.

But many times the importance of Sanskrit becomes too much that people forget the

purpose as to learning Sanskrit. Sanskrit becomes a medium to converse. And we see a lot

of people praising Sanskrit, conversing in Sanskrit, preaching and living for Sanskrit. But do

such people know Vedanta? No, they dont. They are experts in Sanskrit but the main

purpose of Sanskrit which is understanding Vedanta, implementing it in life and achieving

the ultimate goal of life (realization) fails through over-emphasizing Sanskrit as a language.

Prof. Balakrishnan Nair who is an expert in Sanskrit asks his listener to by-heart just 2

slokas from the 700 odd slokas of Gita. This goes on to show that Sanskrit is a means to the

end of realization but if we consider the means as the end itself, we will end up suffering

through clinging on to the means. This is like a person clinging on to the bus rather than

getting off the bus once he reaches his destination.

We will try to see a few basics of Sanskrit with focus on understanding the scriptural texts

of Vedanta rather than speaking or gaining expertise in Sanskrit.

We will truly be starting with learning Sanskrit from the next month but today we will see to

how Sanskrit learning can be split into two, what are the sources of Sanskrit and how we

can improve on our spoken/reading/understanding of Sanskrit.

Sanskrit learning can be broadly split into two main parts one that deals with verbs

(dhathus) and the other that deals with nouns (shabdha). Each part is big in itself that there

are different tenses in verbs and many categories of verbs are there which differ in their

tense usages. Nouns are also vast in that there are seven ways of usage of nouns and like

verbs; there are different categories of nouns each of which differ in their usage.

One main difference that we can see in Sanskrit is that there are three vachanas or three

types of nouns in Sanskrit rather than the one and many found in English and other


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languages. Eka vachana or one, dvivachana or two and bahuvachana or many are there in

Sanskrit.

For now, we will not enter into Sanskrit learning but get geared up for Sanskrit learning

from next month. Sanskrit like Vedanta has some big works and names (authors)

associated with it. We find that in ancient times, Sanskrit was the spoken language and

hence there was no need to formalize the language until Panini. Panini was the sage who

wrote the sutras for grammer called Vyaakarana Sutras. Sutras are aphorisms or tablet-

form knowledge which can often be tough to understand as very few minimal words are

used plus many concepts can be hidden in them. Thus the great sage Patanjali felt

compassionate and wrote the mahabhashya on paninis sutras until this day, this is the

only Sanskrit bhashya to be called maha bhashya and that itself speaks for its greatness.

It is tough to remember the sutras or the bhashyas and hence we have karika (verse-form)

of Paninis sutras written by Katyayana. These three thus form the trinity of grammar

Panini (sutras), Patanjali (bhashya) and Katyayana (karikas).

Other works that we can refer to are Siddhantha Kaumudi of Bhattoji Dikshithar and Laghu

Siddhantha Kaumudi of Varadaraja where the authors set the paninis sutras in a

progressive and orderly way.

The way to improve our pronunciation of Sanskrit, we should use a tongue cleaner daily (no

jokes here). Understanding or speaking Hindi or Malayalam or many of the south Indian

languages will help in speaking Sanskrit. We should be able to read Sanskrit verses which

have lot of sandhis (combination of words). Ability to read and read out loud (speak by

looking at a book) Sanskrit is the first step to learning Sanskrit. As long as we are not able

to read Sanskrit, we will not be able to benefit out of the vast majority of Vedantic treasure

in Sanskrit. The next step after being able to read Sanskrit is trying to keep in mind the

words that come in a sloka and their meaning while learning the sloka. Many works will usea lot of these words over and over again. Since Sanskrit also has a vast number of verbs

and nouns, we should keep our memory updated of the verbs and nouns we encounter.

Trying to figure out the nouns, verbs etc. in a sloka is also vital in interpreting the sloka

properly (we will see more this in the next month).

Let the great seers help us in learning this divine language and use it for better

understanding of Vedanta.


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Vedanta Pariksha

1) The word Upanishad is from the dhathu (Sanskrit verb):a) Upab) Vidc) Sadd) Ni

2) Name the bhaktha/jnaani who didnt even know he was protected by the LordsSudarshana Chakra until sage Durvaasa got angry with him.

a)

Uddhavab) Krishnac) Khatvaangad) Ambariksha

3) The great jnaani Mahabali was sent by the Lord to this loka:a) Vithalab) Suthalac) Rasaathalad) Paathaala

4) The three words uttered by Brahma while creating the world and standing for thethree letters of A (akara), U (ukara) and M (makara) in AUM:

a) Rig, Yaju, Samab) Sristhi, Sthithi, Layac) Bhoor, Bhuva, Suvad) Sat, Chit, Ananda

5) We all know of the trinity of Brahma, Vishnu and Rudra doing creation, protectionand destruction respectively. There is a fourth and fifth deity as per the Shaaktha

system. They and their duties respectively are:

a) Siva and Shakthi blessing and giving blissb) Vinayaka and Shanmukha ridding obstacles and giving knowledgec) Ishwara and Sadasiva vanishing and blessingd) Purusha and Prakrithi enjoying and giving enjoyment


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6) The great commentary of Sowbhagya Bhaskara on the Lalitha Sahasranama waswritten by:

a) Sankaracharyab) Lakshmidharac) Bhaaskararaayad) Agastya

7) Name the seven chiranjeevis.8) Fill: chatur veda, pancha indriya, shad aadhara, saptha rishi, ashta siddhi, nava ..9) The prakataartha vivarana commentary on Brahma Sutras was written by:

a) Ananda Girib) Appayya Dikshitarc) Prakaashatmand) Anubhuthisvarupa

10)Who was the guru of Ananda Giri (the great saint who wrote tikas on Sankarasbhashyas), what was the name of his commentary on Brahma Sutras and to which

Upanishads Sankara bhashya did he write a sub-commentary?

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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Anukramaanika Nirdesham

1. Editorial a general message2. Guru Mahima Guru Gita explained in parts from the beginning3. Mukhya Vishayam main topic wherein 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 minor Upanishad7. Raga Varsha analysis of a raga (both Hindustani and carnatic equivalents)8. Praadeshikam one sloka of a work from regional languages9. Charitham brief life-history of a Mahatma10.Sthuthi a devotional work explained11.Sanskritha Shiksha few simple and useful lessons of Sanskrit (useful to learn

Vedanta)

12.Vedanta Pariksha Q & A

1. Comments2. Suggestions3. Corrections (word, sloka, content etc.)4. Would like to see specific content5. Would like to contribute (through research from websites, dont need to write up the

content yourself)

Mail [email protected].

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 [email protected] for now.

Watch out http://vedantatattva.org for news about the magazine.

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