AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
Vedanta Darshanam
Salutations to all.
This week Obama, the president of the United States, received the Nobel Peace Prize award.
This is an award given to people who work for the peace of the world. But does this mean
there is peace in this world? Does this mean that all the problems of the world have
vanished? Does this mean that peace is as simple as winning an award through our actions?
Sankara in his Brahma Sutra bhashya says that it is not so. Actions can never give us
eternal bliss. Actions are born out of desires – the primary desire being the desire for
perfection, satisfaction and bliss. This desire for bliss itself is caused out of ignorance, the
ignorance of one’s own very nature of bliss. Therefore removing ignorance is the way out of
all sufferings. But can ignorance be removed by action which is caused out of ignorance
itself? Definitely no. Therefore only knowledge can get rid of ignorance and all our problems.
This means that just by actions or awards, we cannot get bliss.
Though there are people like Obama and others doing very good actions for the entire
world, trying to get rid of terrorists and trying to uplift people yet the world is in total chaos.
Towns get submerged into water; earthquakes hit; terrorism is at its peak – thus everything
is in a chaotic situation. But a sadhaka should remember that the very nature of the world is
chaos – anityam asukham lokam or the world is temporary and sorrowful. Understanding
this nature of the world, a sadhaka should strive for perfection through realizing blissful
changeless Brahman which is the substratum of this illusory world.
The day until a sadhaka strives and achieves Brahman there will be chaos and chaos alone
in the world. Even the Lord himself couldn’t avoid chaos in the form of Mahabharatha war as
well as when the yaadavaas killed each other. Once a person realizes that this world is just
a divine play of Brahman, there will only be bliss – externally the world will still be in chaos
but life will be blissful at all times. As Sankara points out, “nandhathi nandhathi nandhathi
eva” or “rejoices, rejoices and verily rejoices”. May we as ardent sadhakas strive to achieve
that state of bliss amidst all the chaos of the world.
AUM NAMAH SHIVAYA
Oct 10th
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AUM NAMAH SHIVAYA
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Anukramaanika
Vedanta Darshanam ..................................................................................................................................... 1
Guru Mahima ................................................................................................................................................ 3
Mukhya Vishayam ......................................................................................................................................... 7
Sankshiptha Vedanta .................................................................................................................................. 13
Gitaamritham .............................................................................................................................................. 17
Upanishad Prachaaram ............................................................................................................................... 19
Raga Varsha................................................................................................................................................. 24
Praadeshikam.............................................................................................................................................. 26
Sthuthi ......................................................................................................................................................... 29
Charitham ................................................................................................................................................... 33
Sanatana Dharma Sameeksha .................................................................................................................... 39
Sanskritha shiksha ....................................................................................................................................... 42
Vedanta Pariksha ........................................................................................................................................ 45
Ghatanaa ..................................................................................................................................................... 48
Anukramaanika Nirdesham ........................................................................................................................ 49
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Guru Mahima
Anything that we achieve in life has a set of pre-requisites to be followed before trying to
achieve. Vedanta talks about the four-fold qualifications or pre-requisites to gaining
knowledge as viveka (discrimination between real and unreal), vairagya (dispassion towards
the world and passion towards Brahman), shamaadi shatka sampatti (the six qualities of
mind – shama or calmness, dama or control of sense organs, uparathi or restraint of sense
organs, titiksha or forbearance, sraddha or faith in the scriptures-guru and samaadhana or
tranquility) and mumukshutva (burning desire for liberation).
We saw in the last month as to the importance of devotion towards Brahman or Ishwara.
We find Siva reiterating this by saying that faith in Ishwara and Guru is essential in order to
gain and apprehend knowledge to its full. This is an oft-quoted famous sloka.
Yasya deve paraa bhakthih yathaa deve tathaa gurau
Tasyethe kathithaa hi arthaah prakaashanthe mahaatmanah
Who has supreme devotion to Ishwara and similar devotion to one’s Guru, to such a person
alone will the knowledge, about to be imparted, be fruitful.
This is quite simple to understand – devotion can be replaced with the term of faith. We
require absolute faith in someone who is going to guide us to the non-apprehensible
Brahman. Even in worldly cases where we know the goal to be achieved clearly, we still
need faith in whatever is guiding us whether it is a sentient being or an insentient entity like
maps or itinerary etc.
In the spiritual path, the Guru who guides us and the goal of Ishwara (who guides us
through everything in this world as the world is pervaded in and out by Ishwara) are very
important – our faith/devotion to the Guru and Ishwara is essential in order to achieve the
goal of eternal bliss or moksha. It cannot be argued that there are people who have realized
without a Guru as such people either might have followed a Guru in the previous birth or
are guided by Guru not in physical form but in other forms that we are unaware of. We
know that there are books that at times guides us and the authors of these books instantly
become our Guru during those times. Faith in Ishwara is essential as without seeking a fruit
no one does any action at all – faith in Ishwara or desire for the state of Ishwara (moksha
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or eternal bliss) is what drives a spiritual seeker to follow the spiritual path (even as worldly
people follow certain path in order to achieve certain goal).
There can be a doubt here as to whether it is very essential to know about Guru’s Mahima.
Though we saw as to how secretive this knowledge is, yet it may not be very important to
know it. CIA is the most secretive organization in the world and this doesn’t make it
knowable. Siva next explains in few slokas as to the necessity of this knowledge – mostly
the necessity of Vedanta is by proving that moksha cannot be achieved through any others
means but by Vedanta alone (tameva vidvaan amritha iha bhavathi, na anyah panthaa
vimukthaye – knowing Brahman alone a person attains immortality, there is no other way to
liberation).
Japasthapo vratham teertham yajno daanam tathaiva cha
Gurutattvam avijnaaya sarvam vyartham bhavet priye
Chanting, austerity, penances, taking bath in sacred places, sacrifices and donations etc.
are of no use without knowing about the Guru (and his Mahima).
Gurubudhyaatmano naanyat satyam satyam varaanane
Tallaabhaartham prayatnasthu karthavyascha maneeshibhih
Know that there is no truth other than the Guru and knowledge about the Guru is true
knowledge; it is the duty of human beings to strive for this knowledge.
Knowing about the Guru alone can save us from bondage
Without a Guru it is impossible to tread the spiritual path without straying off and achieve
the goal of moksha. Hence the scriptures say “aachaaryavaan purusho veda” or “only a
person who has a Guru will know”. Bondages are caused because of ignorance – the
ignorance that is manifested in the form of “I am the body”, “These people and objects are
different from me” etc. which are all duality (duality considered real is the essence of all
manifestations of ignorance) is the cause of sorrow. Duality causes a person to either like or
dislike objects (and people who are different from oneself). Likes and dislikes in turn leads
to attachment and aversion. Attachment and aversion in turn leads to happiness and
sorrow. Happiness and sorrow in turn leads a person to do actions in order to get rid of
sorrow and always be happy. Actions lead to results and results are obviously either
happiness or sorrow – if results are happiness then more actions are performed in order to
maintain the happiness and if results are sorrowful then more actions are performed in
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order to negate the sorrow, thus the never-ending chain of action and results continues
(kurvathe karma bhogaaya, karma karthum cha bhunjathe – man does action for
enjoyment and he enjoys in order to do more actions). Action-result chain cannot be
contained in one birth and hence the chain of birth-death continues (punarapi jananam
punarapi maranam punarapi janani jatare shayanam – again birth, again death and again in
the womb of the mother). Thus a person suffers over and over again with no end to his
suffering and no sight of eternal bliss.
Ignorance can be removed only by knowledge even as darkness can be expelled only by
light. The ignorance of one’s own very nature of Self or Brahman or Ishwara is what causes
one to believe one is the body and there is duality present; this can be removed only
through knowledge that non-duality alone is real and duality is just an illusion in the nondual reality of Brahman who is our very nature of pulsating “I” (totally unaffected by
duality). Knowledge can be gained only from a person who already has knowledge (though
learning from books is possible it isn’t possible to realize except for exceptions without the
guidance of a Guru – books are indirect knowledge whereas Guru is direct knowledge and
living embodiment of books). Since Guru is the way to gain knowledge and knowledge is
essential to get rid of bondage, therefore Guru is essential in order to get rid of bondage.
Guru is knowledge (Guru is Brahman)
Guru has knowledge and is a living embodiment of knowledge. Hence such Guru is himself
knowledge – he or she doesn’t need any book-knowledge as knowledge is not an intellectual
property for the Guru but a constant living experience. Even as a person who has tasted
milk has experience of milk, similarly the Guru is constantly experiencing Brahman unlike an
ignorant person who might have gained intellectual knowledge but no experience of
Brahman (similar to a person who has known about milk but never tasted it). Such a living
embodiment of knowledge is therefore the first step towards realization. Hence we find in
the scriptures all seekers trying to first find an apt Guru after creating a strong desire for
liberation.
Siva through making the point about essentiality of Guru is thus telling us to seek a Guru in
order to progress in the spiritual path quickly. In order for a seeker to seek a Guru, it is
important to understand the greatness of the Guru (till now we have seen the greatness and
essentiality of the knowledge of a Guru’s Mahima). Is there a way to understand the
greatness of a Guru without even knowing the meaning of the word Guru? Definitely not
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and hence Siva gives a few meanings of the word Guru (defining the word Guru) which we
will see in the next month before entering into the greatness of a Guru being elaborately
explained.
Until then may we try to understand and convince our intellect about the essentiality of a
Guru and before that the Guru’s Mahima in the spiritual path towards eternal bliss.
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Mukhya Vishayam
Last month we learnt Adhyaasa from Sankara’s adhyaasa bhashya. To give a short recap,
adhyaasa or superimposition is the cause of all problems in life (sarva anartha hetu).
Adhyaasa or superimposition includes two terms – one is drik or Brahman and two is
drishya or jagat. The words that Sankara uses for both of these are atman (Self) and
anatman (not-Self) along with their dharmas or qualities. Atman’s dharma is sat
(existence), chit (consciousness) and ananda (bliss). Anatman’s dharma is naama (name)
and rupa (form).
Asthi bhaathi priyam rupam naamam chethi amsha panchakam
Adhyatrayam brahma rupam jagadrupo thatho dvayam
Any object that we see in the world has five components – Existence, Consciousness, Bliss,
name and form. The first three are the nature of Brahman and the last two are the nature of
the world.
Name and form are only illusions – the examples of gold ornaments and mud pots can be
remembered here.
Ghata kudhyaadhikam mritthikaa maatrameva hi
Tadvad brahma jagad sarvam ithi Vedanta dindimaa
Even as pot, wall and other objects made of mud are mud alone similarly this world is filled
with Brahman – thus roar the lions of Vedanta.
Initially we consider the Anatman (world) to be real whereas the Atman to be unreal. Thus
their nature is inter-mixed. This is called superimposition. What would happen if we thought
we have a job when we don’t really have a job? It will definitely lead to sorrow and suffering
which exactly happens with respect to not knowing the Atman and Anatman properly.
Adhyaasa or superimposition is indescribable as the Atman and Anatman are entirely
different from one another, yet they are mixed. It is impossible to figure out as to where
adhyaasa came from as the Anatman doesn’t even exist – therefore a sadhaka should do
apavaada or negation to get rid of adhyaasa.
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Apavaada includes two steps – first is negation of oneself to be the Anatman and asserting
the Anatman to be unreal (neti neti prakriya). Second is asserting oneself to be whatever
remains behind after negation which is the non-dual reality of Brahman (I am Brahman).
Apavaada I – NETI NETI (not-this, not-this)
We will have to call NETI NETI as NAAHAM NAAHAM (not I, not I) as we never experience
objects as “this” but only as “I” or “mine”.
All objects have to be negated until we reach the not-able-to-negate Subject of Self.
External objects can be easily negated as not-me or not-mine by repeating again and again
their very nature of being temporary. They are so temporary and hence only a fool will call
them “mine” and stick on to them. Even as a person doesn’t stick on to his dream-world
possessions, similarly a sadhaka shouldn’t stick on to the waking-world possessions or
objects as well.
Svapna maaye yathaa dristam gandharva nagaram yathaa
Tathaa vishwam idam dristam vedanteshu vichakshanaih
Even as a dream world is seen; even as a castle in space is seen; similarly do the knowers
of Vedanta see this waking world.
World or objects of the world are constantly changing whereas “I” am eternal – hence it is
easy for a sadhaka to negate the external world (negation is generally considered as
external renunciation but Vedanta doesn’t talk about external renunciation but internal
renunciation wherein a sadhaka remains a mere witness to the activities of the world
knowing that the world is an illusion like the dream world). After objects are negated, then
comes the pancha koshas of annamaya or physical body, pranamaya or vital forces of
pancha prana, manomaya or the mind (plus sense organs of perception), vijnaanamaya or
the intellect (plus sense organs of perception) and anandamaya or temporary happiness.
Deho naaham (I am not the body)
I am not the body. The body keeps continuously changing and is subject to birth-death
whereas from the day of birth till the day of death “I” remain the same. The height, weight
etc. of the body changes whereas “I” am ever the same. Even at times unconsciously we
use the body as “this” or “mine” rather than “I”.
To negate oneself as the body, Vedanta uses the logic of kritha haanih akritha abhyaagama
prasangaat deho naaham or “I am not the body because if I am the body then that would
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lead to kritha haani and akritha abhyaagama”. Kritha haani means loss of whatever actions
we have performed (loss of fruits). Akritha abhyaagama means getting the fruit for actions
we haven’t performed. These two reasons have to do with re-birth. Of course there are
people who don’t accept re-birth – it is but very simple to accept re-birth through desires. If
desires are there, re-birth has to be definitely accepted as nothing that is started can be
terminated abruptly. An arrow that has been shot from the bow cannot be stopped or
terminated abruptly – it will reach its target irrespective of whether it reaches its desired
target or something else that comes in its path. Taking this example it is pretty easy to
understand as to how compassionate Ishwara is able to nullify or reduce our bad actions (by
changing the desired target and putting something else, which in this case is themselves, as
the target). Actions and fruits are not to do with the body – if we consider “I” as the body
then the actions performed by “I” (in this case “I” is Ego or jeeva and not the Self) will end
with the body. This means that whatever we actions we have performed in this birth should
give us the fruit here itself which is not what we see – hence loss of fruits of actions we
have performed will ensue (this is against even newton’s law of every action has an equal
and opposite reaction which is obviously a take from the scriptural karma-phala relation).
And we are born with certain fruits like some are born in reach family and others in poor –
all these cannot be properly explained unless we accept oneself as not the body. In this
case, we get fruits for actions we haven’t performed which also goes against the rule of
karma that one who does karma gets the phala – if this is false, then one person can take a
tablet and another person’s disease will vanish, Obama can do actions and Osama can get
the nobel prize!
Thus “I” am not the body as we experience actions-fruits chain to go beyond the body.
Another simple reason would be that the body is insentient whereas I am sentient – the
body ceases to exist, at least temporarily, in dream and deep sleep whereas I am there in
both the states (reasons can be more but due to not getting carried away into writing many
pages, we will stop here).
Prano Naaham (I am not the Prana or vital forces)
I am not the pancha pranas (or dasha pranas as some consider five more secondary
pranas). Pranas or vital forces that help in breathing and other related activities are
obviously acting due to “movement” or “spandana” as Vedanta calls it. Movement itself
means a kind of change. Such change is not seen in the Self or “I”. Moreover prana is
insentient (movement itself means it requires a sentient or changeless entity for it to move)
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whereas “I” am sentient (sentience is as simple as experiencing oneself without any other
proof – “I” as Consciousness is self-proving, self-existing and self-illuminating unlike a rock
which requires a sentient being to say that it exists).
Indriyo naaham (I am not the sense organs)
I am not the sense organs – sense organs are working on the behest of somebody else
(which is the mind or antah karana in general). “I” don’t work for anyone (yes, I as the Ego
works for a particular company but the real “I” doesn’t work for anyone, it is ever
independent – if only a sadhaka could look inside himself and seek this “I” the independent
state would give immense bliss).
Mano naaham (I am not the mind)
The mind is sankalpa-vikalpaatmakam or that which gets into thoughts, desires etc. All
these fluctuations means it changing whereas “I” remains ever the same. Even when one is
happy and sad, the “I” that was happy and sad is the same. Thus it is very clear that I am
not the ever-changing mind.
Buddhi naaham (I am not the intellect)
The intellect asserts things when the mind confuses. The determining intellect is not the Self
as the intellect is insentient and it vanishes during the state of deep sleep (when it is not
active). The Self or “I” is ever present and hence “I” cannot be the intellect.
Vishyaanando naaham (I am not the happiness derived from sense objects)
The happiness that a person gets out of worldly possessions is a reflection of the bliss of the
Self. Temporarily the differences or bhedha vanishes when a person enjoys an object
(though this might be as temporary as just for a fraction of a second) and that is when the
bliss of the Self is experienced. But since the bliss is limited by the object (or caused by the
object) therefore it is a reflection which isn’t long-lasting. Such a temporary happiness is
not me as I experience the achieving and vanishing of the happiness (“I” who experiences
the happiness cannot be the happiness – the subject cannot be the object).
Ahamkaarah naaham (I am not the Ego)
Though we can consider mind, intellect, ego and memory as antah karana itself but the Ego
is very important for a spiritual seeker as conquering the sense of Ego is very tough.
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Ramana Maharshi says that the final toughest stage for a seeker is conquering the Ego or
negating the Ego from the Self.
Aham ithi aatma dheeryaa cha mamethi aatmeeya dheeraapi
Arthashoonye yadaa yasya sa atmajno bhavet tadaa
The moment a person is devoid of the sense of “I” and “mine” (primarily through the Ego),
that very moment he becomes a knower of the Self.
Yasya naahamkritho bhaavah buddhir yasya la lipyathe
Hatvaapi sa imaan lokaan naayam hanthi na hanyathe
That person who doesn’t have any sense of Ego and whose intellect doesn’t stick on to
anything (sticks on adviteeya Brahman alone), such a person even though might kill the
entire world he doesn’t kill anyone and cannot be killed.
Out of all negations, the first of body and last of Ego are the most important as this is where
most sadhakas will be stuck. Sense of body as being the Self or as being eternal is
something very tough to conquer even for advanced sadhakas. Similarly Ego is that which is
waiting to pounce upon a seeker with a slight opportunity (and as Ramana Maharshi says
the Ego poses as our friend so it is easy for it to pounce) and hence conquering the Ego too
is tough.
It is possible to conquer both the body and the Ego sense through constantly negating
everything from the Self. If such constant assertion is not possible (because such assertion
requires some mental purity and intellectual strength to constanly delude the deluding world
and focus on the Self), then a sadhaka should try to negate these by offering it to an allpervading cause of the world Ishwara. Such an Ishwara isn’t somebody as illusory as the
world (as opponents might argue) – the same Nirguna Brahman becomes Ishwara
depending on our thoughts of him – Ishwara as the cause of the world is same as
substratum of the world is same as non-dual Consciousness, all being different perspectives
of the same concept. Put in Sri Ramakrishna Paramahamsa’s beautiful words, Ishwara who
is Nirguna is like the ocean or water (formless) but with the devotion of a sadhaka, the
formless water takes up a form. And once the devotion melts due to the Self of Sun coming
out (as a result of non-dual devotion or para bhakthi or jnaana), the form vanishes and
merges unto the formless Ishwara.
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Though jnaana is said to be the primary way to get moksha, it is just a difference in the way
we term things – jnaana means abiding in Consciousness and not just learning scriptures
even as bhakthi means merging unto Ishwara and not just keerthanas. Thus all are one and
the same – ultimately it is just one Brahman that alone exists here. Sankara and the
shastras gives us neti neti as the way to negate the obstacles or bondages starting from
external world until temporary happiness (before I forget to mention, Gaudapada calls
temporary happiness as rasa aasvaada which is an obstacle to realization if a sadhaka gets
stuck on it – the example that is normally used is when an bride-groom touches the bride,
the bride as-if-experiences marital bliss though they are not really having any marital-bliss
– considering this temporary bliss to be real marital-bliss can be a problem in their married
life). If we can find a better way to negate everything (except the Self, have to mention
here as people might think that everything includes the Self which will then lead us to
nothing-ness), then Sankara as well as the shastras will be more than happy and bless us
to follow it with all fervor.
Once a person negates everything from the world till temporary bliss, then what remains
behind is the Self. What the sadhaka then has to do is assert onself to be the Self of the
nature of non-dual Consciousness. This Apavaada II of asserting the Self will be taken up in
the next month (lest the too much technical concepts and intellectual discussion either
scares away seekers or gives them very little time for reflecting on it).
Until then, let’s try to use the intellect to thoroughly analyze negation so that even while
sleeping if somebody asks as to whether we are the body we will reply saying “no, I am not
the body”. Even in dire situations, we will not get deluded into thinking that “I am the body”
– here thinking doesn’t necessarily mean we have to starve the body as “I am not the
body”, it just means that we shouldn’t overly care about the body (as AMMA says, giving
too much importance to things is dangerous and will obstruct us in achieving the goal of
moksha).
Interested sadhakas can refer to the first 10 slokas (1-10) of the third chapter of
Panchadashi will its commentary by Ramakrishna for detailed negation logic. Haven’t used
quotations from Panchadashi or Sankara’s bhashyas here to restrict the number of pages
and to ensure not to scare away sadhakas.
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Sankshiptha Vedanta
Any person who is learning Vedanta couldn’t have been there without having come across
the name of Vidyaranya, word meaning a forest of knowledge which clearly shows in his
works. Many things about Vidyaranya’s life is controversial but most people accept him to
be a minister in Vijayanagara.
Vidyaranya has written many works including a dipika on the Brihadaranyaka Upanishad,
Sarva darshana sangraha (16 systems explained and arranged in progressive order until the
pinnacle of Advaita), Vivarana Prameya Sangraha, Jeevan Mukthi Viveka etc. His greatest
work though is Panchadashi, the introductory yet logical prakarana grantha without reading
or learning which Vedanta-learning remains incomplete. So logical and well-arranged yet
each chapter of this work is independent that remembering one chapter is equivalent of
remembering Brahman – so what to speak about when a person remembers all the fifteen
chapters of the work?
Vidyaranya’s works are also special in that there are lots of quotations from the great Yoga
Vasistha found in it (laghu yoga vasistha to be precise).
Let us see a brief overview of Panchadashi (it is almost impossible to cover 15 chapters or
even a summary of 15 chapters of the work) now. Panchadashi as the name suggests is a
work with 15 chapters in it. There is a commentary on the Panchadashi by Ramakrishna
who was a disciple of Vidyaranya and Bharathi Teertha (Ramakrishna uses both his gurus
who were brothers and hence it is generally contended that Panchadashi was one of the
works co-authored by Vidyaranya and Bharathi Teertha).
Panchadashi is split into 3 sets of 5 chapters each. The first five chapters are tattva
prakaranas (explaining concepts), the second five chapters are deepa prakaranas (lighting
deeper concepts) and the last five chapters are ananda prakaranas (explaining the realized
state). The first set stands of TAT and explains Brahman or Ishwara; the second set stands
for TVAM and explains the Self (“I” or Consciousness inside us); the third set stands for ASI
and explains onself to be Brahman and the experience of bliss.
Vedanta follows the Chandra-shaaka nyaaya in order to lead us from the known-world to
the unknown Brahman. This is like a mother showing the moon to a child through a nearby
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branch and slowly leading from the nearby branch to the far moon. The child wouldn’t be
able to view the moon directly and hence it is essential to show the moon through a nearby
branch which the child can easily see. Similarly most of the sadhakas cannot directly
apprehend Brahman or any concepts about Brahman hence it is essential to take the
sadhaka slowly from the external world to the innermost Self or far Brahman. Vedanta thus
starts with categorization of the world and as to how the world was created. This creationtheory is a standard theory that follows sankhya way of creation. Though it may be
necessary to elucidation creation-theory in detail yet what is more important for the seeker
is to not get distracted into the world but focus on what is beyond the world (the creator of
the world or that truth from which the world has come, in which the world resides and unto
which the world merges at the time of destruction). Vidyaranya uses the first and second
chapter to explain the creation theory as well as to explain duality as an illusion in nonduality (logical doubts are raised and answered sufficiently).
Once the seeker is explained the world, the transition from the world to Brahman is through
the pancha kosha analysis (the five sheaths).
Guhahitham brahma yad tat pancha kosha vivekatah
Bodhum shakyam tatah kosha panchakam pravivichyathe
That Brahman which resides in the cave-heart of all beings and beyond the pancha koshas,
the differentiation and knowledge of the pancha koshas is undertaken.
The pancha koshas are the annamaya kosha consisting of the physical body, the pranamaya
kosha consisting of the five pranas (and the five organs of action), the manomaya kosha
consisting of the mind (and five organs of perception), the vijnaanamaya kosha consisting
of the intellect (and five organs of perception as these are related closely to the mind and
the intellect) and the anandamaya kosha consisting of happiness which is temporary and
reflection of the bliss of the Atman. Even as a sword is kept inside a sheath, similarly the
Atman is deep inside these koshas. A sadhaka has to slowly go beyond each sheath in order
to realize the indwelling Self of Brahman. This also signifies going beyond the bondages of
the koshas (the external world and the inner world are macro and micro thereby almost
equal).
In the third chapter Vidyaranya gives the explanation (detailed) about the pancha koshas
and logics to show that the Self (“I”) is not the pancha koshas. We also find Vidyaranya
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answering few doubts regarding Advaita Vedanta being equated with shoonyavaada
(nothing-ness). Though there may be similarities between Advaita and shoonyavaada, one
believes in ONE EXISTENCE whereas other believes is NO-EXISTENCE (sadhakas interested
in
detailed
analysis
of
both
philosophies
through
critical
analysis
can
go
to
http://shoonyavaadamaayavaada.blogspot.com).
Asad brahmethi chet veda svayameva bhavet asad
Ato asya maa bhoot vedhyatvam sva satvam tu abhyupeyathaam
If you say Brahman is non-existence, then you yourself will become non-existence; hence
there is no knowledge or knowing and hence you have to accept yourself as existing.
Sva asatvam tu na kasmaichit rochathe vibhramam vina
Atah eva sruthih baadham broothe chaasatva vaadinah
Nobody wants to be non-existent or will consider themselves are non-existent; hence the
scriptures negate the views of non-existence-followers.
After beautifully progressing from the external world to the inner Self, Vidyaranya explains a
lot of beautiful extraordinary concepts in the fourth chapter Dvaita Viveka Prakarana. The
concept of “Ishwara’s creation saadhaka and abaadhakam or helpful and posing no
obstacle” is explained by AMMA again and again in her speeches.
Atah sarvasya jeevasya bandha krit maanasam jagat
Therefore all problems are due to the mental creation – Ishwara’s creation is filled with
Ishwara and hence blissful but we create an impression of Ishwara’s creation in our mind
(mental creation). It is this mental creation that is based on our raga-dvesha (likes-dislikes)
causing trouble at all points.
The fifth chapter of Mahavakya Viveka Prakarana beautifully explains the four mahavakyas
of Prajnaanam Brahma, Tat tvam asi, Aham Brahma asmi and Ayam Atma Brahma in 2
slokas each. It is interesting to note that the mahavakyas are arranged in proper order of
Vedas as well as progression of the sadhaka (prajnaanam brahma is lakshana vakya giving
us the characteristic of Brahman, tat tvam asi is upadesha vakya where the guru tells the
shishya that he is Brahman, aham brahma asmi is anusandhaana vakya where a sadhaka
contemplates on himself being Brahman and ayam atma brahma is anubhava vakya where
the sadhaka experiences himself as Brahman).
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An overview of the next 10 chapters of Panchadashi would require a few more pages
easily. The purpose of this brief overview is to inspire the reader to find out more about
Panchadashi, learn it and contemplate on it. Hence we would stop with just an overview of
the first 5 chapters.
Few contents on Panchadashi:
http://vedantatattva.org/vedanta/panchadashi.html
http://vedantatattva.org/vedanta/discussion_mp3/panchadashi.html
http://panchadasi.blogspot.com/
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Gitaamritham
9.34
Manmanaa bhava mad bhaktho madhyajee maam namaskuru
Maamevaishyasi yukvaivam atmaanam matparaayanah
Word – meaning
manmanaa = with mind filled with me,
bhava = be you,
mad bhaktah = my devotee,
madhyajee = one sacrificing to me,
maam = to me
namaskuru = bow down
maam = to me
eva = alone
eshyasi = you shall come
yukthvaa = having united
evam = thus
atmaanam = the Self
mat paraayanah = taking Me as the Supreme Goal
Meaning of the sloka
Fix your mind on Me; be devoted to Me, sacrifice unto Me, bow down to Me, having thus
united your Self with Me, as the Supreme Goal, you shall come to Me.
In this sloka, the Lord shows us the way to realize that Ultimate Reality of Brahman which is
our own very nature. The fact is that we are already Brahman of the nature of Anandam,
but because of ignorance this fact is not known and hence Lord here guides us through the
way to reach this ultimate goal of realizing ones own nature of Lord.
Manmanaa bhava – Fix your mind on Me:
The reality is that there is only Lord present here and now. But an unprepared mind cannot
recognize this fact and when the fact is not recognized then mind sees object of the world
as something different from Lord and hence experiences happiness or sorrow. Unprepared
mind is the ignorant mind about the real nature of the Lord. When the scriptures are learnt
under the guidance of a competent Guru, the mind gets the knowledge about the real
nature of the Lord. The mind then needs to get firm conviction on the knowledge gained
from the study of scriptures. Whenever the mind wanders between the objects of the world,
mind should have the strength to pull and direct itself towards the lord. This is what Lord
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says here as the fixing the mind on the Lord. By constant practice, the mind gains firm
conviction on the Reality of the Lord.
Mad bhaktah – be devoted to Me:
Once mind gets convinced about the nature of the Lord, the mind has to contemplate on
Lord constantly. Only way to be really devoted to the Lord is to constantly thinking about
the Lord and such constant thought comes naturally to a mind which is thoroughly
convinced that Lord alone is present. So a devotee has to constantly contemplate on the
reality of the Lord.
Madhyajee maam namaskuru – Sacrifice unto Me, bow down to Me:
When actions are done with desires in the mind, we identify ourselves with the ego and
hence those actions become binding actions whereas when done with the contemplation on
the Reality of Lord after thoroughly convinced about the nature of the Lord, then all actions
automatically gets converted as the offering to the Lord and hence such actions won’t be
binding actions. When actions are done with the mind fixed on the Lord, then all the results
will be enjoyed also with the remembrance of the Lord. When a person offers all actions
with the firm conviction on the Reality of the Lord, he also surrenders his ego to the Lord.
Thus he ceases to be the doer of the action and therefore not the enjoyer of the action as
well.
Maam eva eishyasi yukvaivam atmaanam mat paraayanah - Having thus united your Self
with Me, as the Supreme Goal, you shall come to Me:
When we understand the real nature of Lord as mentioned in the scriptures and are
thoroughly convinced about those facts, then there is no way one can remain without the
thought of Lord. The mind of such a person will ever be only on the Lord, forgetting even his
own individuality. In such a state there is no difference between a devotee and the Lord, he
would realize that Lord alone is present here and now. That is the state of True Bhakta.
When a person realizes his own nature of Lord, there will only be anandam and nothing
else. And when a person always revels in Anandam, there is nothing else to achieve after
that. Thus Lord says that when a person realizes his own nature of Lord, such a person will
be in that state of peace, freedom etc where there is no return back.
“yad gatva na nivarthanthe thadhaama paramam mama - Reaching where there is no
return, that is my Supreme Abode”
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Upanishad Prachaaram
We will see a brief of a minor yet important Upanishad, Amrita Bindu Upanishad, in this
month. This is a very small Upanishad with just 22 slokas but the concepts in the Upanishad
are very deep yet to the point. Another important aspect of this Upanishad is that Sankara
quotes from this Upanishad in his Brahma Sutra Bhashya and there are sloka-similarities
between this Upanishad and Yoga Vasistha. Moreover many of the slokas in this Upanishad
are oft-quoted in commentaries as well as discourses by Prof. Balakrishnan Nair among
other jeevan mukthas. The shanthi mantra of this Upanishad is “bhadram karnebhi” which
shows that this Upanishad is from the Atharva Veda – it is also worth noting that Atharva
Veda has the short yet very high Upanishad of Mandukya Upanishad to which Gaudapada
acharya (Sankaracharya’s parama guru) wrote a Karika (explanatory commentary in verseform).
Very recently Swami Tejomayananda, the head of Chinmaya Mission, spoke on Amrita Bindu
Upanishad (there is also a book with his commentary if I am not mistaken). The very
second sloka of this Upanishad is one of my personal favorite and is to the point in
explaining about the cause of all sorrows.
Since this is a minor Upanishad, we will find repetition of words or ideas from other major
Upanishads – this isn’t fault as concepts are often repeated and that too between the
Upanishads of the same Vedas, it is quite common that seers jotted down almost similar
concept but in different words or in a different way (even as Uddhalaka explained Tat Tvam
Asi in nine different ways to his son Svethakethu).
Problems, sorrows, suffering, lack of happiness and lack of peace – all these are but natural
today in lives of people. Add to these the tensions that a person is made to bear
everywhere from one’s office to one’s home to party-places; such tensions have lead us to a
state where there are very few people who don’t have any blood pressure or diabetes or
mental imbalance even when they are in their youth. The motto of the world which is
competition and by beautifying this “competition” with “healthy” adjective has only causes
us to get more and more tensed.
All the problems of life aren’t external – the external world is the same for a suffering
ignorant person and happy realized master. The Sun, the moon, the earth, the water, the
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objects and the people – everything are the same for both the set of people. But still one
suffers whereas the other rejoices in bliss. This only goes to show that problems are not in
the external world but it is internal. The internal entity that causes problem is what we
generally call as “mind” or “manas”. Manas is one of the four antah karanas (inner
equipments) as per Vedanta (the other three being intellect or buddhi, chittha or memory
and ahamkaara or ego) but here this mind can mean just thoughts that are diverse;
thoughts that are based on duality and untruth; thoughts that confuse us, lead us to
conflicts.
Vidyaranya aptly explains this through a story (which is explained by Sadguru Mata
Amritanandamayi Devi as well). There were two friends who went to a foreign country.
Their parents were sad that their children are away but still happy for them. After some
time, one of the friend (let’s say Siva) died. The other friend (let’s say Vishnu) didn’t die.
This news was passed on to their parents. But there was a small mistake – the news about
their son dying went to Vishnu’s parents and Siva’s parents got the news that their son is
well. Thus the parents whose son died were happy but the parents whose son was alive was
sad. This goes on to show that happiness and sorrow is no on the sons but it is in the
mental perception of the sons (knowing in our mind whether son is alive or dead). Similarly
problems are not in this external world but it is in our mental perception or mind alone. The
mind of jnaanis is ever abiding on non-dual reality of Brahman and they see everything as
pervaded by Brahman (or Brahman alone) – thus they are ever happy. But the ajnaani sees
the world as filled with duality and hence suffers due to the dual-vision.
Vidyaranya thereby concludes:
Atah asya sarvasya jeevasya bandhakrit maanasam jagat
Therefore the cause of all problems for beings is the mental-world (the perception of the
world in our mind which is different for an ajnaani).
The creation of Ishwara or Brahman is filled with Brahman and hence it is “sadhakam”
(helpful for moksha) and “abaadhakam” (not posing any obstacle) as Vidyaranya beautifully
puts it. AMMA also always says that Ishwara’s creation doesn’t have any sorrow in it as it is
filled with blissful Ishwara but we add our perceptions (likes and dislikes) to Ishwara’s
creation thereby making it sorrowful.
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The Upanishad thus starts by telling that there are two types of mind – impure and pure
mind. Impure mind is that which is filled with desires (desires are born out of dual vision or
likes-dislikes). Desires lead to actions and actions lead to more desires/enjoyment
(kurvathe karma bhogaaya, karma karthum cha bhunjathe – man does action for
enjoyment and enjoys to do more action – thus the vicious circle). Pure mind is that which
is devoid of desires (Ramana Maharshi thereby beautifully defines God as “desirelessness” –
looking at Mahatmas like AMMA and others we can definitely conclude that desireless-ness
will lead to immense bliss).
Manah eva manushyaanaam kaaranam bandha mokshayoh
Bandhaaya vishayaasaktham mukthaih nirvishayam smritham
Mind alone is the cause of bondage and liberation; mind that craves for sensual pleasures is
in bondage and the mind which doesn’t run behind dual worldly objects is in liberation.
The mind which doesn’t see non-duality in the world will run behind duality (it is either
seeing duality or seeing non-duality – if we see water in desert, we will not see desert and if
we see desert we will not see water). Such a mind is the cause of bondage as sensual
pleasures will make us crave for more and more – this more and more will lead to another
birth and thereby the cycle of birth-death continues without any end.
Since the mind that doesn’t run behind dual world (but focuses on non-dual Brahman) is in
liberation, therefore a sadhaka’s prime duty is to get such a mind. It is therefore that the
Lord again and again repeats in Gita to remember him at all times (him as the non-dual
reality behind the illusory world). When this prime duty is achieved, that is the supreme
goal (ultimate goal) to be achieved in life.
The Upanishad after moving from the cause of the problems to the ultimate goal of bliss
goes on to explain in beautiful words that state of moksha. It is neither thinkable nor
unthinkable but a state beyond duality. That state is also called as Brahman – Brahman is
part-less, changeless, taint-less (pure) and one’s own very nature of Consciousness (the “I”
that pulsates inside us). Remembering everything to be this one entity of Brahman
(including our very nature of “I”) is the direct way to moksha (this is in others a pure mind’s
activity – a pure mind focuses on non-dual Brahman).
What about bondage, liberation, seeker etc. in that state of moksha?
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In that state there is no duality whatsoever – there is only Brahman (neha nana asthi
kinchana – there is no duality, not even the least).
It is this non-dual only-existing Brahman that pervades the three states of waking, dream
and deep sleep. It is this one Self that has seemingly become the duality – the “I” that
pulsates inside each and every being is this one Self alone.
Eka eva hi bhoothaatma bhoothe bhoothe vyavasthithah
Ekadhaa bahudhaa chaiva drishyathe jala chandravat
One Atman alone is seen as present in various adjuncts of body. It seems to be many even
as one moon appears to be many when there are many buckets of water (reflection of moon
in each bucket).
Even as pot-space and room-space are one with infinite space as the adjuncts of pot and
room are what makes us believe that space is many, similarly it is one Brahman who seems
to be many due to the adjuncts of body-mind-intellect. These adjuncts aren’t real – they are
just an illusion even as the adjuncts that one experiences during dream state.
A person who has duality in his mind sees duality and a person who has non-duality in his
mind sees non-duality. Non-dual vision is true vision as this world is just names and forms
(illusion) in the non-dual reality of Brahman.
In order to get a pure mind, a sadhaka has to gain and practice jnaana. Jnaana or vidyaa
itself is of two types – the lower and the higher. Lower of aparaa is all knowledge (except
knowledge of Brahman) whereas higher is knowledge of Brahman. With knowledge a person
sees this entire world as filled in and out with Brahman – with lower knowledge a person
sees and knows everything except Brahman and since Brahman alone gives bliss, such a
person doesn’t get any bliss at all.
Jnaana netram samaadhaaya chodharedvahigavat param
Nishkalam nishchalam shaantham tad brahmaahamithi smritham
With the eyes of knowledge, a person should concentrate always on oneself being part-less,
motion-less and peaceful Brahman.
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And the Upanishad finally ends with this beautiful sloka about the experience of oneness:
Sarva bhootaadhivaasam yadbhooteshu cha vasatyapi
Sarvaanugraahakatvena tadasmi aham vaasudevah
I am that Vasudeva who resides in everything and in whom everything resides and who
blesses everyone with bliss (irrespective of whether a person wants or not – but majority of
people just shut the door to this blessed bliss).
It would have been clear with this very brief summarization of the Upanishad that the
concepts in the Upanishad are deep and many pages can be written explaining the same.
May this short summary serve as an inspiration to try to learn this Upanishad, contemplate
on its slokas and thereby rejoice in bliss through abiding in Brahman.
Text - http://sanskritdocuments.org/all_pdf/amrtabindu_upan.pdf
Translation - http://www.celextel.org/108upanishads/amritabindu.html
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Raga Varsha
Ahir Bhairav
This is one of the most popular of the bhairav group of ragas in Hindustani music. The
poorvanga takes to Bhairav and uttaranga takes to Kafi. This ragas uses komal rishabha,
shuddha gandhara, shuddha madhyam, shuddha dhaivat and komal nishad including
pancham and shadjam. The madhyam is the most powerful swara for this raga
AROHANA
sa ri GA ma pa DHA ni sa
AVAROHANA
sa ni DHA pa ma GA ri sa
LAKSHANA
GA ma (GA) ri, DHA ni ri
(Bigger note in CAPS)
FILM SONGS
Albela Sajan Aayo Re (a classical song used in the movie Hum Dil De Chuke Sanam)
BHAJANS
AMMA’s bhajan
http://vedantatattva.org/vedanta/songs/song78.html
Kaivalya Navaneetham sloka
http://vedantatattva.org/vedantagroup/Kaivalya_Navaneetham/19_ahirbhairav.mp3
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Chakravakam
Chakravakam word meaning is a bird which waits for the rainfall to drink water even though
it’s thirsty. It is the 16th melakartha raga in the 72 melakartha paddhathi. It is a karuna
rasa pradhana raga. It is close to ahir bhairva in Hindustani. There are janya ragas of
chakravakam which are popular like bindumalini, malayamarutam.
arohana : S R1 G3 M1 P D2 N2 S
avarohana : S N2 D2 P M1 G3 R1 S
It is a sampoorna raga having all swara’s.
CLASSICAL SONGS
Pibhare Ramarasam rasane - Sadasiva Brahmendral
Sugunamule jeppukOnti & Etula brotuvo teliya - Thyagaraja
Oru pozhudu mirucharana nEsa & Apakara Nindaipattu - Thirupukazh
Para devataye - Papanasam Sivan
FILM SONGS
Albela Sajan Aayo Re – A song in the movie “Hum dil de chuke sanam” (Ahir Bhairav)
AMMA’s bhajan
Paravashamaanu hridayam janani
Naalenchu naalekku thaan jeevitham
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Praadeshikam
Jnaanappaana
Innaleyolam enthennarinjeela
Ini naaleyum enthennarinjeela
Innikanda thadikku vinaashavum
Innaneramennethumarinjeela
Kandu kandirikkum janangale
Kandillennu varuttunnathum bhavaan
Randunaalu dinam kondoruttane
Thandilletti nadattunnathum bhavaan
Didn’t know what happened yesterday;
Don’t know what will happen tomorrow;
When whatever is present here
Will die, don’t know that as well.
Within moments of seeing someone,
The Lord makes them disappear;
Within two-four days a person is
Send to death by the Lord.
Last month we saw a verse from Hari Nama Keerthanam. This month we will see a verse
from Jnaanappaana authored by Poonthaanam. There are numerous stories about
Poonthaanam – he was from a low-caste but this work shows his deep knowledge about
Vedanta as well as his pure devotion towards Ishwara. He was a contemporary of
Bhattathiri who wrote the work Naaraayaneeyam (the first sloka is dealt as part of Sthuthi
section in this month).
Life is wasted in futile by majority of people through just eating, drinking, sleeping, mating
and other useless activities. All the activities that we are doing now is what we have been
doing for many births and do they serve the true purpose of life? Definitely no. What is the
true purpose of life? True purpose of life is rejoicing in eternal bliss – this is possible through
realization of one’s own nature of non-dual Consciousness (Brahman or Ishwara) who is the
substratum of the illusory names-forms (world) that we currently perceive. Starting from
the day of birth till the day of death, we spend time in futile wasting for worldly possessions
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and relationships. Little do we understand that this precious human birth isn’t one that
should be wasted (narajanma durlabham – human birth is precious indeed). Human beings
are one among the various species that can decide their own fate. As Katha Upanishad says,
there are two paths that are available for any person at any point of time – one is preyo
marga or that which is attractive and second is shreyo marga or that will lead to fulfillment.
Most of the times, it isn’t fulfillment that we want but attraction. We will not eat in a standby shop on the street because it isn’t attractive though many of us know that the food there
is much better than the five star hotels. Once my father was in such a star hotel where he
was served non-veg in a plate. He said he doesn’t eat non-veg and to bring some veg item.
He was brought veg item but in the same non-veg plate and the plate wasn’t even cleaned.
People might argue here that “isn’t everything Brahman?” Yes, of course everything is
Brahman. Just because everything is Brahman, we don’t jump from a cliff – we don’t eat
excreta. So we follow rules and restrictions everywhere. Anyway, thus majority of people
fall for attraction (as Krishna says, the worldly path is attractive in the beginning but
poisonous in the end whereas the spiritual path is suffering in the beginning but bliss in the
end). Hardly any person is there like Nachiketha who would renounce this world in search
for eternal bliss and follow the motto of “rest not until the goal is achieved”.
In order to make people strive towards moksha or realization by not wasting this human
birth and precious time, the author in the very beginning itself speaks about futility of life
(that life which we are leading and have been leading). We don’t know what we were in the
previous birth; we don’t know what we are going to be in the future; today we see someone
and tomorrow the person/thing vanishes; it is the Lord who takes everything away at his
own will – all these words should inspire and instigate us towards seeking moksha here and
now itself.
As Sankara aptly puts it
Bhaja Govindam bhaja govindam
Govindam bhaja moodamathe
Sampraapthe sannihithe kale
Nahi nahi rakshathi dukrin karane
Seek Brahman, O mind! Seek Brahman. There is no time to be wasted as death is lurking
around us.
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We may say that we can get into spirituality after we become old and fulfill our duties but
do we find any person who does that? At the age of 80 or 90, still there will be many desires
left. Today it is our children; tomorrow it is grand-children and then grand-grand-children –
where will this end? And even if there is one person who wants to learn spirituality at oldage, can such a person learn? No vision; no hearing; no intellect – so what good is
spirituality at such an age?
Though it is very easy to try to get into spirituality, it isn’t easy to stay in the spiritual path
unless we have a strong will and desire for moksha. A sadhaka should try to cultivate a very
strong desire for the goal of eternal bliss – this will in turn help in proper sadhanas and not
getting distracted by the external world.
The Lord gives the eternal rule of desire fulfillment thus:
Ye yatha maam prapadhyanthe thaamsthathaiva bhajaami aham
Whoever worships me in whatever form, I appear to them in that form.
Thus a sadhaka should always try to seek moksha and moksha alone; nothing but moksha.
Only with this attitude can a sadhaka overcome all the obstacles in life and very easily
achieve moksha – abiding in the Self (moksha) alone is the way to eternal bliss and
knowing that this “bliss” is what we have been seeking for births and are seeking now will
help us in progressing quickly.
May these inspirational words of Poonthaanam help us in gaining a strong desire for moksha
thereby achieving moksha in this very birth itself.
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Sthuthi
NARAYANEEYAM – a sloka
Saandhraananda avabodhaatmakam anupamathim kaaladheshaavadhibhyaam
Nirmuktham nithya muktham nigamashathasahasrena nirbhaasyamaanam
Aspashtam drishtamaathre punarurupurshaarthaathmakam brahma thattvam
Thaththaavath bhaathi saakshaath gurupavanapure hantha bhaagyam janaanaam
Word Meaning
Saandhraananda avabodhaatmakam – which is of the nature of Infinte Bliss and
Consciousness
Anupamitham – without parallel
Kaala dheshaavadhibhyaam nirmuktham – absolutely free from the limitations of time and
space
Nithyamuktham – always free
Nigamashathasahasrena – by innumerable upanishadic statements
Nirbhaasyamaanam – very well explained
Aspashtam – not clear
Drishtamaathre punah – but immediately on realization
Urupurushaarthaatmakam – itself the highest purushartha, namely moksha
Thath brahma thattvam thaavath – that very Reality, Brahman
Gurupavanapure – in Guruvayoor
Saakshaath bhaathi – shines in concrete form
Hantha janaanaam bhaagyam – Oh! What good fortune for the people
Meaning of the Sloka:
Brahman, which is Infinite Bliss and Consciousness, which is without parallel, which is
absolutely free from the limitations of time and space, which is always free from the control
of Maya, which is very well explained by innumerable statements in the Upanishads, but is
yet not clearly grasped (by a mere study of Upanishads) but the realization of whose
identity with one’s own self is what constitutes the highest Purushartha,namely, liberation
from cycle of birth and death; that very Brahman is present in concrete form in the temple
of Guruvayoor. This is indeed a great good fortune for the people.
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Explanation:
Narayaneeyam
is
written
by
Narayana
Bhattatiri
in
the
temple
of
Guruvaryoor.
Narayaneeyam has 100 cantos with 10 slokas in each canto. In the first canto, Bhatatiri
speaks about the glory of the Lord and in the first sloka Bhattatiri speaks about the Nirguna
nature of the Lord.
Sandhraananda avabhodhaatmakam – which is of the nature of Infinite Bliss and
Consciousness:
Scriptures describe the nature of Brahman as Sat-Chit-Anandam. Sat is that which exists
beyond time and space without any limitation. Chit is that which illumines anything and
everything. Brahman which is of the nature of Sat-Chit alone exists and nothing else. The
objects of the world that seems to exist is the borrowed existence from Brahman. If
Brahman doesn’t exist, then world and its object doesn’t exist. This objects of the world is
known by the illumining factor of Brahman, Consciousness. Brahman alone exist irrespective
of whether world exist or not. Since there is nothing apart from Brahman, Brahman is
poornam or complete. Since Brahman is complete, it is of the nature of Anandam.
Anupamitham – without parallel:
Brahman cannot have any comparison reason is that Brahman is ekam eva adviteeyam –
one only without the second. Brahman is free from all three differences meaning svagatha
(internal difference), Sajaatheeya (different from other of same group), vijaatheeya
(different from other of different group) bhedha. Since there are no differences in Brahman
there is nothing which can be compared with Brahman and hence it is incomparable.
Kaala deshavadhibhyaam nirmuktham – free from the limitations of space and time:
Brahman is beyond both space and time limitations because both space and time are
created out of Brahman. Space and time are the effects from the Ultimate cause of
Brahman. Space and time are also part of the creation from the Ultimate cause of the world.
Brahman alone was there before creation, is present after creation and will be there after
dissolution. Thus it can be inferred that Brahman is beyond all the creation, thus cannot be
limited by time and space which are part of creation.
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Nithyamuktham – ever liberated:
Bondage is possible only when there is one or more objects to bind another object. Bondage
is possible only when there is duality. If there is only one thing, bondage is not possible.
Since Brahman alone exist one without the second eternally, Brahman is ever liberated.
Nigamashathasahasrena nirbhaashyamaanah – by innumerable upanishadic statements
very well explained:
The subject matter of all Upanishads is Brahman. All the Upanishads points to this one
Ultimate reality of Brahman in various ways through stories, analogies etc so that through
the study of these Upanishads one can easily realize that Ultimate Reality of Brahman.
Aspashtam- not clear:
Even though the subject matter of all Upanishads is Brahman, even though every Upanishad
points out to Brahman, still words of Upanishad cannot directly describe Brahman.
Taitireeya Upanishad says yatho vacho nivarthanthe apraapya manasaa sah meaning
“words fail to reach Brahman and even mind also cannot reach Brahman”. This clearly
shows that all the words do not directly speak about Brahman as Brahman cannot be
spoken about.
Drshta maathre punah urupurushaarthaatmakam – but immediately on realization; it is the
highest goal of human, moksha:
Since words of Upanishads do not and cannot directly point to Brahman mastery in the
words of Upanishad alone cannot lead a person to liberation. When that knowledge is
internalized by realizing ones own nature of Self then such a person is liberated from
bondage of birth and death which is the highest goal a man can get in his life.
Thath brahma thattvam thaavath bhaathi saaksaath gurupavana pure – that very Reality of
Brahman shines in the shrine of Guruvayoor:
After thus speaking about the Nirguna aspect of Brahman Bhattatiri says that that Brahman
which he spoke about so far shines in Guruvayoor temple as the little Krishna. He says that
the Brahman manifesting as little Krishna shines right in front of the eyes in Guruvayoor.
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Hantha janaanaam bhaagyam – Oh! What good fortune for the people
Bhattatiri says that it is the good fortune of people to see this little Krishna in Guruvayoor
who stands for that Ultimate Reality of Brahman which is of nature of Infinite Bliss and
Consciousness as explained in the first line of the Sloka.
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AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
Charitham
Chattambi Swami
Chattambi swamiji was a Jeevan mukta who was an embodiment of advaita philosophy .
He was a man of simplicity, humility , austerity and preached samadarshanam.
Born in 1853 in kollur tiruvananthapuram to vasudeva Sharma and nagamma pillai
,Ayyapan was a intelligent boy with good memory. also called as Kunjan. Pettayil Raman
Pillai Asan was impressed by his high standard
and admitted him in sanskrit class and
made him chattampi(monitor) of his class . He was also called ‘Shri Vidyadhiraja Swami
Thiruvadikal ’ and ‘ Parama Bhattarasri Chattampi Swami Thiruadikal ’. Over the years the
name Chattampi remained with him for life.
Later he had to take care of his sick mother and hence discontinued studies and worked as
labourer carrying loads of brick and motor to earn a living.
Finally he left this all an organization where spiritual discourses were given and music
lessons were taught.He learnt tamil vedanta sastra from Swaminatha Desikar and came
back to kerala. Subbajadapatikal, an eminent saintly scholar, took Kunjan to Tamilnadu and
taught him everything he knew. After four year’s study there he returned to Kerala.
He was immersed in spiritual practices like hapa,and dhyaana right form his childhood. Once
a sanyaasi initiated him into Bala Subramaniya Mantra which he chanted many lakh times
and came to be known as Shanmukhadasan at that time and attained divine powers. He
even initiated his disciples later with same mantra.
After his mothers demise he roamed in kerala meeting many saints and siddhas .He learnt
pranayama,yoga ,various religious texts
like bible,kuran etc.He had mastery in various
fields like veda, grammar,astrology,ayurveda,yoga,tarka sastra,tantra vidya tamil and
Sanskrit literature. He was blessed through the Brahmatatwopadesa of a mysterious
Avadhuta saint.
In 1982 swamikal met swamiji Vivekananda in ernakulam at a devotees house. They spoke
in Sanskrit and swamiji asked swamikal about chinmudra and its significance.Swamikal
quoting from brihadaryanka upanishad explained that when the forefinger and the index
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finger join touch together vibration is produced which will flow upto sahasrara elevating the
person.Swamiji was impressed and wished to do discussions with me the next day of his
stay there.
Swamikal had a great interest in music. He was a composer,singer and his favourite
instrument was Ganjira.He was interested in acting and particularly kathakali.he was a good
painter too.His yoga siddhi helped him in prophecy.
He lived an austere life with minimum possessions consitsting of Ganjira ,loincloth and a
walking stick and an iron ring and old umbrella.He wandered from place to place ,donating
all his property.He didn’t stay at any place for long and didn’t establish any ashram.
On his shastiabdpurthi(60yrs) in a meeting presided by swamiJi
Dayananda .He was
conferred upon the title Vidhadhiraja Theerthapada Paramabhattara.But swamikal in his
usual humble way preferred to be known by his old name chettambi. He was also called
‘Shri Vidyadhiraja Swami Thiruvadikal ’ and ‘ Parama Bhattarasri Chattampi Swami
Thiruadikal ’. He was acclaimed as the Supreme Rishi of Kerala. Then he was only 28 years
old.
As a result of lot of tapas and brahmacharyam swamiji he got many yoga siddhis,but was
reluctant to display them most times. He had the power to cure incurable diseases and
make fierce and dangerous animals like cobra and tigers obey him.
He once accepted the invitation on the condition that he and his disciples would come for
lunch to a devotees house. when the feast was served, dogs enters the halls and sat by the
leaves and ate the food in a characteristic manner and left the room picking up their leaves
and disappeared. Swamikal explained later that they were officers in their previous lives
who did heinous acts like bribing .
Towards the end of his life swamikal settled down at panmana ashram just 45 min from
AMMA’s ashram in kollam.Many disciples used to serve him and he gave guidance and love
to one and all.
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He prophesied the time when he is going to leave the mortal coil. He sat in padmansana
and meditatedand entered eternal Samadhi at 4 pm on 5 May 1924.His body was laid to
rest at the same pace and a sivalinga was built upon that.
Among his formost disciples was Neelakanda Theerthapada, Theerthapada Paramahamsa
and, Sree Kumpalathu Sanku Pillai.
With his divine knowledge and penetrating foresight he ignited the spark of knowledge in
several of India’s legendary sons like Sri Narayana Guru and Swami Chinmayananda.
Sri
Chattampi
Swami
was a
family friend
of
Kuttan
Menon
father
of
swamiji
chinmayananda.The latter was in a jubilant mood for the birth of a male child to him. Mr.
Menon implored Sri chattambi Swamiji to perform the name-giving ceremony for the child.
Sri Swamiji joyfully took the child in his hands and named him Balakrishna. He also
predicted a bright spiritual future for him. Swamiji was a frequent visitor to the house. He
used to play with the child talking to him about the basic principles of Vedanta and such
other matters which were beyond the grasp of a child of that tender age. Seeing this once
the child’s mother asked Swamiji as to what avail those words of wisdom to such a little
child. Swamiji replied that the boy has understood all that he had said and that those words
would germinate and grow into a massive understanding of what was intended.
Sri Chattampi Swami was the mentor and guide to Sri Narayana Guru in the latter’s
formative years. He initiated Nanu, mundane name of Sri Narayana Guru, into spiritual
Sadhana first by taking him to the Hata Yoga Master, Ayyavoo in Thiruvananthapuram and
later to places of solitude for higher level of spiritual contemplation.The work Navamanjari
that Shri Narayana Guru composed was dedicated to Chattambi Swamigal.Both these great
souls were said to be very close.
He advocated the principles of ahimsa and vegetarianism and propagated the idea that
living organisms have been created to be loved and not to be eaten . His book ‘Jeeva
Kaarunia Niroopanam ’ is a masterpiece on this subject.Another book
he wrote on the
authority of Vedas is “ Vedadhikara niroopanam”. He wrote another work “Adi bhasha” a
work in tamil which speaks about greatess of tamil literature.
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TYAGARAJA
Sri Tyagaraja Swamy was a great devotee of Sri Rama and one of the Trinity of Carnatic
music composers along with Muthuswami Dikshitar and Syama Sastri. He is one of the
greatest composers of Carnatic Music or classical Southern Indian music. Sri Tyagaraja
adored Sri Rama though his songs which are most popular and widely sung even today and
Swamy is the epitome of humility, devotion towards Sri Rama.
Sri Tyagaraja was born in Telugu Brahmin family In Thiruvarur in the Thanjavur district of
present-day Tamil Nadu on May 4, 1767 and his parents were Kakarla Ramabrahmam,
Seethamma. His full name was Kakarla Tyaga Brahmam and the boy was named Tyagaraja,
after Lord Tyagaraja, the presiding deity of Thiruvarur. Tyagaraja's father Rama Brahmam
taught him to worship Rama daily and initiated him in Rama taraka mantra. Even as a boy,
Tyagaraja composed his first song on Rama, Namo Namo Raghavaya when he was only 13
years old.
Early Life
The family was pious and devoted; which had moved from Prakasam district of present-day
Andhra Pradesh during the Vijayanagara period to Thiruvaiyaru in the Thanjavur district of
present-day Tamil Nadu. At 18 years of age, Tyagaraja married Parvati, who died when he
was only 23. He then married Kamalamba (sister of Parvati). They had a daughter named
Sitamahalakshmi, through whom he had a grandson, who died progeniless. Thus we do not
have any descendant of Saint Tyagaraja. But, his tradition is kept alive by his musical
disciples and their followers.
Tyagaraja had his elder brother who was primarily against to the devotion of Tyagaraja
towards
Sri
Rama.
Tyagaraja
learnt
initially
from
music
scholar
called
Sonti
Venkataramanayya. Tyagaraja considered music is the way to feel the God’s grace and love.
Music and Devotion are synonymous to Tyagaraja Swami and "Is there a sacred path than
music and Bhakti?". "O Mind, salute the gods of the seven notes". "The knowledge of music,
O Mind, leads to bliss of Union with the Lord". Music was to him the meditation on the
Primordial Sound.
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Career and Works
Tyagaraja Swamy was highly influenced by great bhatkhas like Prahlada, Dhruva, Hanuman
and Narada and most of his works were written in Telugu language. Tyagaraja composed
two musical plays; the Prahalada Bhakti Vijayam and the Nauka Charitam. It is a known fact
that Tyagaraja's works are some of the best and most beautiful literary expressions in
Telugu language.
Once his Guru, Sri Sonti Venkataramanayya, wanted to listen to
Tyagaraja's new talent and invited him to perform at his house in Thanjavur. On this
occasion Tyagaraja Swamy sang “Endaro Mahaanubhavulu”, the fifth of Pancharatna Krithis
and is very widely popularized in Carnatic Music. This krithi is still one of the favorites of
current Carnatic Music singers and learners. Sonti Venkataramanayya was immensely
pleased with his disciple’s devotion and at his extraordinary skills in music; about which he
told the king. The king of Thanjavur, Serboji Maharaja sent him an invitation to join his
court and many rich gifts. Tyagaraja Swamy was not inclined to money and fame and he
simply rejected king’s invitation, composing another gem of a krithi, “Nidhi Chala Sukhama”
on this occasion.
With this incident his brother became very angry at him and wanted to take his brother
away from Sri Rama. He had thrown Tyagaraja’s idols of Sri Rama in the nearby River
Cauvery. Tyagaraja, unable to bear the separation with his Lord, wandered around the
places in search of his Sri Rama with out caring for any thing. One head of some pilgrimage
group by seeing this intense devotion requested Tyagaraja to join his group. Thus Tyagaraja
Swamy visited all the major temples in South India and composed many more songs in
praise of the deities of those temples. Once he visited Tirupati, but when he went to the
temple, it was closed. In sadness, he sang "Teratiyagaraadaa" and the temple officials
gathered round in admiration when they saw the door opening by itself and the screen
falling aside. He sang "VenkaTEsha ninu sEvimpa" in his happiness at seeing the Lord. In
one incident, residents of a town used to lock their doors early in the evening due to the
prowling tiger at night times. One family by knowing this, wanted to hide in a temple of the
town in which attempt the family head died after accidentally falling to the temple’s well in
the dark. Tyagaraja came to about this and prayed to Sri Rama; with out Him, his life was
waste and intensely called Sri Rama to take away his life and give the life back to the
deceased family head. Moved by his detachment towards his own life Sri Rama bestowed
upon the life to the family head. Such is the devotion of Tyagaraja Swamy.
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Tyagaraja Swamy when he lost his idol sang sadly "Endu daagi naado," Where has He gone
and hidden Himself? And Swamy finally found the idols with the help of Rama Himself and
sang “Rara maa inti daaka”. Tyagaraja attained Moksha on a Vaikunta Ekadasi. Thus Sri
Tyagaraja Swamy dedicated each and every minute of his life in remembrance of Sri Rama
with his songs and krithis full of boundless devotion. Having composed an innumerable
number of keerthanas (songs) that explored all the possibilities within the rules of the
Carnatic music tradition, Tyagaraja is truly regarded as the cornerstone of Carnatic music.
To this day, a commemorative music festival called the Tyagaraja Aaradhana is held at
Thiruvaiyaru in the months of January to February every year. This is a week-long festival
of music where various Carnatic musicians from all over the world converge at his resting
place.
Pancharatna Krithis
While all his keerthanas are soulful, Sri Thyagaraja has outclassed himself in his
Pancharatnas where he is at his greatest and perhaps touched the pinnacle of Carnatic
music. Bhakthi is the very essence of his songs and melody, sahityas are more appealing
with embedded spirituality in them. We recognize in Sri Thyagaraja a master spirit
combining in him the bhakthi of Prahlada, the music of Narada and the vakpatutva of
Valmiki. Sentiments are passionate, his reflections on music and life profound. His works
therefore stand apart in the history of vaggeyakaras.
The Pancharatna Kritis are:
Jagadananda Karaka - Raga naaTTai
Dudukugala - Raga gowLa
Sadhinchene - Raga Arabhi
Kanakana Ruchira - Raga Varali
Endaro Mahanubhavulu - Raga Sri
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AUM NAMAH SHIVAYA
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Sanatana Dharma Sameeksha
Is there only one God or are there many Gods?
There is only one God. He can take many forms. Just as the same person becomes the
officer, swimmer, chef, one who prays, player, and wears different costumes suiting each of
these vocations, similarly, the one God wears the dress of Ganapathy and removes
obstacles, creates this universe as Brahma and so on… The same water is called by different
names in different languages, but the substance remains the same.
$ñr> @k> @v, prNtu Anekêpe[ àTy]IÉvit,
Why God takes many forms?
Mothers want their children to be healthy. For this, children need to properly eat food.
Compassionate loving mothers make for their children, what they like. Some may like idli,
some dosa, some rice and so on… All these are made of rice only. But forms vary.
Goal of all life is happiness alone and that is achieved by merging the mind in God alone.
The temperament of each and every one varies. Some might like the child form of God,
some the fierce form, some the devi form and so on… So God assumes different forms so
that His children might get attracted to Him (mind gets attracted to something which it
likes) and get ultimate happiness which they are searching for outside.
àemSvêp> $ñr> SvizzU[a< ]emay Anekêp< SvIkraeit,
Why are there 33 crore deities (devatas)?
For India, there is one Prime Minister. In order to assist him, there are many Chief Ministers
(one for each state). In order to assist the Chief Ministers, there are lots of Ministers (of
various departments such as water, electricity, air, transport etc), MLAs and MPs and their
subordinates.
Similarly, God (one and only one who takes various forms of Rama, Krishna, Ganapathy,
Vishnu, Parvathy, Saraswathy, and so on…) is the Prime Minister of not India, but this whole
universe. Naturally, He will need lots of people to assist Him in his work (creation,
maintenance and dissolution of this universe). For e.g, Agni devata is the head of electricity
department, Varuna devata is the head of water department and so on… Thus the
significance of the 33 crore deities in our Sanatana Dharma.
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AUM NAMAH SHIVAYA
$ñr> jgt> àxan-miÙ> #v,
Anekdevta> inyaeijta>,
VEDANTA DARSHANAM Oct 09
$ñr<
tSy
s&iò-iSwit-s<har-kayeR
sahaYyaw¡
Why do some of our Gods have more than two hands and more than one head?
According to Sanatana Dharma, all hands are His hands. All heads are His. Also it shows
their power. They can do any work more efficiently and within less time-limit. Head
indicates thinking capacity. All problems are due to improper thinking or lack of thinking.
Our Gods have beautiful head/heads which denotes that they are free of any problem or
fear of problem. They can tackle any situation with ease. Brahmaji’s four heads stand for
the four inner subtle equipments (antahkarana chatushtaya – mind, intellect, ego and
memory).
svRSy izr> baø c $ñrSy @v,
What is the core book (like Bible for Christians) of our Sanatana Dharma?
Vedas are the foundation for Sanatana Dharma. All other books are based on the Vedas.
snatn-xmRSy Aixóan-¢Nw> ved>,
Who is the founder of the Vedas?
Vedas are eternal and they come from the Lord Himself. They are the manual for the
working of this universal machine and they are manifested (not created) together with the
creation or universe for the efficient functioning of this universe (and become unmanifest
with the universe at the time of deluge). They are revealed to Great Seers known as
Subjective Scientists or Rishis as Universal Truths in their seat of meditation (Objective
Scientists discover the various forces of nature and so on when their mind is calm and
relaxed or in other words tuned to nature which reveals its truths to them; Similarly God
reveals the Universal Truths to our Rishis when their mind is tuned just as a radio, receiving
signals successfully from the transmitting station when being rightly tuned). In other words,
Vedas are not human compositions.
veda> snatna>, ApaEé;eya> c,
Who is Vyasa?
Veda is knowledge. And knowledge is only one. Vyasa Maharishi compiled the one veda into
four parts – Rigveda, Yajurveda, Samaveda and Atharvaveda.
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Hence he came to be known as Veda Vyasa. Some other names of his are Baadaraayana,
Krishnadvaipayana, paaraashara. In Sanskrit the term “vyasa” means two things:
One who has the capacity to elaborate things (this can be seen from his work
“Mahabharatha”- principles and lessons of life depicted in detail through stories).
One who can capture the essence of things and can shorten it (evident from his composition
of the “Brahma Sutras” which are short aphorisms packed in them vast amount of indepth
knowledge).
In olden days (in some places, nowadays), every name used to be meaningful. So when the
child grows up, and understands the meaning of his/her name, and when he/she is called,
he/she also contemplates on the meaning and hence imbibes the qualities of the name. How
wonderful was/is our tradition!
Vyas> sar¢ahI, iv;yivzdIkr[e d]> c,
nam namI sMbNxSy Vyi´Tv-ivksne àmuo Swanm! AiSt,
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Sanskritha shiksha
WHY?
But for the advertisements, we would have never got attracted towards things and run after
them. This advertising department was prevalent even in early days (back to the vedic
period). They used to call it maahaatmyam which is found in all texts (e.g. if you do this,
you’ll get this benefit and so on…). Let us go to the advertising department of Sanskrit.
Why do we do what we do? Often we do things mechanically without knowing exactly the
reason why we are doing so. Knowing why we are doing anything

Adds beauty to the action

Brings perfection in the action

Makes the performer to love the action

Gives inspiration to others to pursue the act

Performer doesn’t get bored
Let’s see why we should or we may study Sanskrit.

Enhances memory!
Anything if not used, gets rusted or dusted. Same is the case with memory. So
learning a new language will keep our memory fresh. Wonderful way to escape from
alzheimer’s disease.

Purifies speech and body!
The alphabets, words etc are such that it gives lot of exercise and twisting to the
tongue. So a person good in reading Sanskrit can master any language easily. Hence
gives clarity of speech. Chanting of verses gives the effect of praanaayaama which
purifies the naadis of the body removing blocks and thereby preventing the cause for
diseases. We normally waste our energy in unwanted thinking and storing of useless
things in the mind. Instead Sanskrit learning will channelise our energies in the
positive direction since it also helps to learn our shaastraas which are the only
doorways to infinite bliss which we all are searching for.

Is the KEY to our shaastraas!
Language of our shaastraas is Sanskrit. Translations or commentaries cannot bring
out the full indepth meaning as such.

Provides entertainment at mental and intellectual levels!
Lots of poems and logical works have been written in Sanskrit which touch the mind
and intellect deeply.
http://vedantatattva.org/vedantagroup/VedantaDarshanam
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AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
WHAT?
Some interesting facts about our product which is “Sanskrit”:
1. Great-great-great…-grandmother language.
It is believed to be the mother of all languages. So is it not our right to know out
grandmother? Knowing her, we’ll find it easier to know about other languages which
are her children.
2. Sweet.
Everyone, generally loves sweet. Should we not taste this sweet?
3. Logical.
Follows a particular pattern in all its aspects which makes it easier to study. Most
recent discovery is that it is the best language which a computer can understand.
4. Easy.
The words ‘easy’ or ‘difficult’ is comparative. Here, compared to English, Sanskrit is
easy. For e.g. an alphabet in English is pronounced differently in different places, an
alphabet in English is written in many ways (small, capital). In sanskrit, an alphabet
is spelt only in one universal way, wherever it may be. Also an alphabet can be
written only in one way.
5. Language of the shaastraas.
6. Language of the devas.
If anyone wants to go to heaven, they better learn this!
7. Great gift of our Hindu culture given by our Rishis.
Aliases, petnames for Sanskrit:
Devabhaashaa, amrithabhaashaa, amrithavaani, devavaani, amaravaani, ghiiravaani.
Script (LIPI):
Sanskrit is written in Devanagari script. Other languages which are written in this script are
hindi, marathi, etc.
Source:
The Lord is the ultimate source or origin of all languages. It is believed that Sanskrit
originated from the Damaru of Lord Siva. Sanskrit was refined and given to us by 3 main
Seers (Rishis) – Panini, Vararuchi and Patanjali. Prostrations to these great Masters.
Invoking the Grace of great Masters, let us immerse into Sanskrit!!! Ready? But for that we
have to wait for one month!!! Till then, Keep Smiling!!!
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AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
àîana< %Är< Aa'œGlÉa;aya< ddatu,
Give answer to these questions in English.
“àyaejnm! AnuiÎZy mNdae=ip n àvtRte,“ @tt! vaKy< kiSmn! ¢Nwe AiSt?
“Even a fool doesn’t work, if not prompted by fruit!” In which text does this statement
come?
ikmw¡ s<Sk«t< pQam>?
For what purpose are we all studying sanskrit?
s<Sk«tSy kainict! ANy namain siNt, janis ikm!?
Sanskrit has some other names. Do you know them?
s<Sk«tÉa;aya< muinÇy> ke?
Who are the three main scientists in the language of sanskrit?
s<Sk«tÉa;aya> l][ain vdNtu,
Please tell the characteristics of Sanskrit.
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Page 44 of 49
AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
Vedanta Pariksha
1) Name the type of commentary which can go against the original work it comments
(for eg: while writing a commentary on Gita, this commentary can criticize the words
of Gita itself and correct it).
2) Who is known as the vartikakaara of mimamsa darshanam?
a) Sankaracharya
b) Prabhakara
c) Mandana Mishra
d) Kumarila Bhatta
3) Who is the author of the work Brahma Siddhi?
a) Sureshwaracharya
b) Mandana Mishra
c) Sankaracharya
d) Kumarila Bhatta
4) Which darshana does Brahma Siddhi explain?
a) Mimamsa (purva mimamsa)
b) Vedanta
c) Yoga
d) Nyaaya
5) As per Hastaamalakeeya, the jeeva is
a) One with Brahman
b) Reflection of Brahman
c) Limitation of Brahman
d) Appearance of Brahman
6) Drig Drishya Viveka talks about each and every entity of the world having 5
components (amshas). Name the five amshas.
7) Name the Vedantin who wrote the first full sub-commentary to Sankara’s Brahma
Sutra Bhashya and wrote commentaries to all the six darshanas:
a) Sureshwaracharya
b) Ananda Giri
c) Vachaspathi Mishra
d) Appayya Dikshitar
8) Name the two gaudas who wrote Mandukya Karika and Brahmaanandi works.
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Page 45 of 49
AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
9) Give the three meanings for the verb Sad that Sankara gives in his Katha Upanishad
bhashya.
10) How many avataras (incarnations) of Vishnu does Bhagavatha mention?
a) 10
b) 28
c) 24
d) 12
Watch out the next magazine for answers to this quiz. Email your responses to
admin@vedantatattva.org and find out how good your scores really are.
Answers to previous quiz
1) C – Sureshwaracharya is the vartikakara of Vedanta
2) A – Sankaracharya is the bhashyakara of Vedanta
3) Sister-Brother: Lakshmi-Brahma (rajo guna), Parvathi-Vishnu (sattva guna) and
Saraswathi-Siva (tamo guna).
4) Panchapadika is the master-work of Padmapadacharya
5) A – Guru poornima is the birth day of Veda Vyaasa
6) Vivarana School defines the jeeva as a reflection of Brahman
7) Sureshwaracharya’s Vartika – Brihadaranyaka Upanishad bhashya Vartika, Taittiriya
Upanishad bhashya Vartika, Manasollasa on Dakshinamurthy Astakam, Panchikarana
Vartika.
8) Amalananda wrote commentaries on both Bhamathi and Vivarana school (Appayya
Dikshitar also wrote on both schools but his commentary on Bhamathi school is
called parimalam)
9) B – Vyaasa teertha is the author of Nyaayaamritham (Madhusudana Saraswathi
wrote the answering work of Advaita Siddhi refuting the attacks on Advaita by
Vyaasa Teertha)
10) Four chapters of Mandukya Karika – Agama Prakarana, Vaithathya Prakarana,
Advaita Prakarana and Alaatha Shanthi Prakarana
http://vedantatattva.org/vedantagroup/VedantaDarshanam
Page 46 of 49
AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
Scores
Aparna – 4
Sunanda – 6.5
Correction – last month’s quiz had wrong answer for the second question, Mahabali was
sent to Suthala and not Rasathala as mentioned. Thanks to Sunanda Das for this
correction. Pardon the mistake (the quiz score also will change as a result of this).
Kudos to those who replied to the tougher questions of last month’s quiz.
http://vedantatattva.org/vedantagroup/VedantaDarshanam
Page 47 of 49
AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
Ghatanaa
Deepavali – 17th Oct
Deepavali is celebrated as a festival of lights. Lamps are lit, fire-crackers explode and
everywhere we will see light and light alone. Though there are many puranic stories behind
this festival of deepavali (also known as diwali), the concept of making our life filled with
light is something a sadhaka ought to understand properly and implement in his life. Our life
is always filled with light – the light of Consciousness, the light of all lights (tameva
bhaantham anubhaathi sarvam, tasya bhaasa sarvam idam vibhaathi – following the light of
the Atman all other lights get power and all other lights go behind the light of the Atman).
But most of us forget this light due to the medium through which to know this light being
dirty. Even as a lamp inside a pot with holes will not be properly seen (lamp or its light) if
the holes are dirty, similarly the various holes in our body (including the mind) are dirty
now and hence we are unable to apprehend the indwelling light of Consciousness. Once our
equipments are made pure by pervading them with Brahman (trying to remember that
everything is filled with Brahman or Lord alone) we will be able to apprehend the light of
Consciousness inside us and the light will spread to the entire world thereby giving light and
bliss everyone around us. And this state of realization is signified through this festival
wherein everything is filled with light. When the day of Deepavali comes, let us pray to
Ishwara in the form of AMMA that may our lives be filled with the light of Consciousness so
that life becomes blissful.
http://vedantatattva.org/vedantagroup/VedantaDarshanam
Page 48 of 49
AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Oct 09
Anukramaanika Nirdesham
1. Editorial – a general message
2. Guru Mahima – Guru Gita explained in parts from the beginning
3. Mukhya Vishayam – main topic wherein a detailed explanation of a Vedantic concept
4. Sankshiptha Vedanta – brief summary of a Vedanta grantha
5. Gitaamritham – one sloka of Gita explained
6. Upanishad Prachaaram – summary of a minor Upanishad
7. Raga Varsha – analysis of a raga (both Hindustani and carnatic equivalents)
8. Praadeshikam – one sloka of a work from regional languages
9. Sthuthi – a devotional work explained
10. Charitham – brief life-history of a Mahatma
11. Sanaathana Dharma Sameeksha – a look at concepts of Saanathana Dharma
12. Sanskritha Shiksha – few simple and useful lessons of Sanskrit (useful to learn
Vedanta)
13. Vedanta Pariksha – Q & A
14. Ghatanaa – days of spiritual significance in the month
1. Comments
2. Suggestions
3. Corrections (word, sloka, content etc.)
4. Would like to see specific content
5. Would like to contribute (through research from websites, don’t need to write up the
content yourself)
Mail admin@vedantatattva.org.
Feel free to forward this to anyone who might be interested.
Online
download
of
the
magazine
can
be
found
at
http://vedantatattva.org/vedantagroup/VedantaDarshanam
Subscribing and unsubscribing can be done by mailing admin@vedantatattva.org for now.
Watch out http://vedantatattva.org for news about the magazine.
Lookout for “Intro to Vedanta” and a brief on “Yoga in practice” in the next magazine.
http://vedantatattva.org/vedantagroup/VedantaDarshanam
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