Advaithamrutham

PREFACE (THE FIRST REVISION FINISHED ON 12/12/’04, SUNDAY) The text ‘Aparokshanubhoothi’ is known to be a work by Aadi Sankaracharya, the Great Philosopher and exponent of ‘Advaitha’. This book is a poetry translation along with commentary. Aparokshanubhoothi is classified as a ‘prakarana grandha’, meaning a text, which expounds a particular philosophical aspect. Such books are also considered as introductory to the vast and deep study of literature of Vedas.

Even then these texts have great value because they themselves are capable of revealing the deeper mysteries of the spiritual realities.

The original text comprises of one hundred and forty four sloka.

As in other prakarana grandhas like sarvavedantasarasangraha and vivekachoodamani the same fact is illustrated severally for assertion. The style in which it is done adds to the beauty as a poetry too. Another specialty of the text is that it gives a beautiful interpretation of Pathanjali’s yogasuthra, without stressing its ritualistic aspects; instead it is given advaidic implications.

For the scientific presentetion of a spiritual treatise, its anubandhachathushtaya must be mentioned. To mention four things: who has a right to the content of the scripture (adhikari), the subject expounded (vishaya), the reference text (sambandh) and the benefit of learning the text (prayojan)- is anubandhachathushtaya. No sloka mention in particular these things. But the very study of the text reveals them. Those who accomplished inner purity and aspiring spiritual wisdom are the ones who deserve the study of the scripture. The eternally pure and absolute Brahman and the method to identify with It is the subject expounded. Vedas are the reference literature. Ultimate realization and Eternal liberation are the benefit of the study.

Sometimes we see an idea expressed later contradicting an earlier statement. For instance in sloka 5, the importance of having the discerning power of truth and untruth is mentioned; in sloka 69, the same is repudiated. Again in sloka 1 God is addressed as omnipresent; in sloka 46, the distinction

as pervading and permeated is denied. Elsewhere the accumulation of karmic burden is explained and later dismissed. Actually these are not flaw or contradiction but the indication of exhaustiveness of the approach. Life, which is the cosmic essence, forgetful of its true nature, feels itself to be a separate entity, sees the world as a multitude of lives and forms. An extraneous God is visualized who from some unknown remote corner controls the whole world. However in the course of acquirement of wisdom, the true nature of the self becomes more and more clear. The concept of multitudes also narrows to the level of visualizing the triplet state, the universe, the God and me, God being the controller of the other two. On further expansion of the consciousness, the universe is identified with the self and a state of duality namely God and me is reached. In the final state of realization, in the complete unfoldment, the self realizes that it is identical with the God; there is no division and so no duality. The mind settles in the awareness that I am alone is the Truth.

Thus it is seen that before reaching the summit of advaithic consciousness there are several levels of multiplicities. One, who has attained the highest Wisdom, does not have to depend upon any text or scripture. But for the seekers who have not evolved that much, scriptures, gurus, gods, devotion etc are indispensable. It is for such people spiritual scriptures are written. To take all the pilgrims, touring for wisdom to the ultimate destination is the very purpose of the text and so it is quite natural that gurus, gods, scriptures, multiplicity, duality etc are placed as the stepping-stones or dealt with so that all can progress irrespective of their existing spiritual status.

To divide things as material and spiritual itself is unscientific.

Every honest, independent and logical enquiry starting from material planes would lead to spiritual avenues. There exists an invariable continuity between the two. The more one grow spiritually the more is the identity experienced between the two. In the ultimate state of realization, one recognizes that the distinction was illusory produced by ignorance. Further Advaitha is the zenith of spiritual realization. It is the inevitable and indispensable culmination of all spiritual enquiries. Sri Sankara is not the creator of Advaitha but the

propagator of it; this is because Advaitha is not an idea or ideal but the Truth. It is not a religious cult. Realizing everything in one or as one must be the nature of truth. It is here where Advaitha becomes most relevant.

Due to wrong practices, superstitions and out of despondency this Great Culture called Sanathana Dharma has suffered much deterioration in the practical level. This has lead to degeneration of morals and values in the whole country. A fast material progress which is not balanced by a corresponding spiritual growth would lead to utter disaster as is seen all around the world. Even sectarian and divisive religious fundamentalism and terrorism that is the most devastating threat for modern humanity is an outcome of such imbalanced progress and unintellectual efforts to balance it.

The loss or denunciation of Great Teachings and distancing of higher wisdom is the basic problem of the present day world.

India with its rich and vast heritage has to do much to dispel the darkness covering the world. For that we must do away with all narrow mindedness and sectarianism and be ready to remove all the superstitions and pseudo interpretations to levitate our great heritage to be the harbinger of a spiritually enlightened world.

Spiritual teachings are characterized not by the complexity and obscurity but by the depth and vastness of the subject.

The essential qualities to delve into it are a pure life, a loving heart, alertness of mind and determination. Intellectual development would naturally follow when one takes up the challenge to understand it. When one grows more in the knowledge of Advaitha, spontaneously he becomes more compassionate to all beings and also to nature.

Advaitha is the inevitable culmination of seeking the Truth. If one does not experience this state, Advaitha remains to be a concept only; but for the one who directly experience, it is the Truth of truths.

The Great Scholar, late. Sri. Panoli, is a person who can be remembered only with due reverence. He had argued with much scientific logic that in Aparokshanubhoothi, sloka starting form 102 is not authentic. Only after a profound study of Prasthanathraya (Sankara’s commentaries on Bhagavad Gita, Brahmasuthra and ten Upanishads) and comparing it with Sankara’s other writings one can make such a comment. Since

I am not a person of that caliber I can’t make any argument in favour or against Sri. Panoli’s conclusions. So I have taken all the 144 slokas here for discussion. However it is observed in the commentary that all the slokas are explained keeping up with the Advaithic point of view as observed by Adi Sankara in the preceding slokas.

Even when we plunge into the literature of numerous texts and scriptures one thing should always be borne in my mind as exhorted by Sankara in one of his sloka which has the following meaning: “I shall curtly express the content of crores of texts; Brahman alone is the truth. The universe is an illusion. The life is nothing other than Brahman”. This is a warning to those who have the habit of profuse reading without acquiring anything from them. Such people read for the sake of reading. Some others are of a different type that they keep on assimilating different and sometimes opposing ideas and logics that they are held up in the meshwork of such ideas. Such approaches never help the spiritual progress of the seeker. If the gathered ideas and opinions strengthen the ego and the feeling of self, it actually does more harm than help. So one must be always careful to digest and assimilate all good ideas and eliminate all unwanted logics and thus always remain in the bosom of the Advaithic platform.

Since the content of the text is about the Ultimate Truth, it may be felt for some that it has no practical utility. Very much it is true that one who has really elevated to the level of Advaithic consciousness become detached. But detachment is not a synonym of inactivity. Actually it makes the person more effectively active because now his views are no more contaminated with any personal interest. His points of view will be just and impartial. Being totally selfless in thoughts and acts he will be an extremely useful individual for the society.

The worldly life is like a drama. Nobody should identify with the character during acting, sacrificing the individuality. We should always remember our original nature while doing the multiple roles of sun, husband, father etc.

Advaitha is pure and sure Wisdom, which is of ultimate nature. It is the grossness of encasements of the soul that makes the realization of this supreme wisdom difficult.

However if one struggles uncompromisingly he is sure to attain to It. U.K.Nandakumar 1. Aum; The God, the seat of absolute bliss; The first Teacher who is also Omnipresent and the cause of all universe. My salutations to such a God, called Sri Hari The text commences with salutations to Lord Hari. Here a worshipper of an embodied god can take Sri Hari to be Lord Maha Vishnu. It can qually be looked upon as the salutations to the all-pervading Absolute Reality. It depends upon the nature and caliber of the reader, which idea has to be adopted. Only in this sloka and the third sloka there are any mentioning of Lord-worshipping. This is expected too as Advaitha is far beyond the concept of worshipper and the worshipped.

Lord is the embodiment of Absolute Bliss. All knowledge and Wisdom be trivial or profound comes out of Lord. Being the seat of all wisdom and the means to acquire them Lord is also the first Teacher, for the whole Universe. All the worlds visible and invisible originate, exist and dissolve in the Lord.

So He is Omnipresent.

God has infinite expanse. At the same time God is permeating to the subtlest level of all creations. So a journey whether to outer worlds or to the inner worlds are endless and it is Brahman everywhere.

The fundamental cause of this universe is Brahman. The emerging of universe out of nothing is as much impossible as changing of darkness to light by itself.

The first sloka thus suggests the jivathma’s worshipping of Paramathama, its source, and original nature. In the temple of Wisdom, the worshipper, worshipped and priest are the same.

2. Krishna: ‘ Those who are pure in heart and desirous of attaining self-realization should regularly practice this spiritual observances’ Truth is singular. The ultimate purpose of life is to recognize and realize this Truth. Even a minute smudge in the heart prevents one from attaining this aim. The very nature of mind is to indulge in the filth of worldly pleasures. Even if purified

by strenuous effort, it steals every opportunity to return to its murky basement. It is difficult to transform the swine, which enjoys smearing with dirt to a swan that enjoys swimming in the lake of spiritual wisdom. Only those who can take up this challenge need only try for the same.

3. The surrender to God, observance of the division of four varna and four asrama, the penance are the methods to attain the saadhanachathushtaya.

The first stage in the road to attain highest Wisdom called direct experience is the attaining of the saadhanachathushtaya. The method by which this is attained is surrendering to God, penance, observance of varna and asrama dharma. The division of society into four varna has nothing to do with the castism prevailed in our country. The varna classification as proclaimed by Krishna in Geetha is only socio-spiritual and never racial. To understand the importance of this division one must have a complete picture of the pilgrimage of human soul. Countless human souls are in the long journey unto its own original nature. Some are far advanced where as some are slow and lagging behind. It is meaningless to think those ahead are great and those behind are inferior. The distinction as four classes namely Brahmin, Kshathriya, Vaisya and Shudra is based on this universal truth.

Brahmins are characterized by advancement in the spiritual wisdom. Kshathriyas are characterized by the qualities of valour and sacrificial attitude. Vaisya people are efficient in dealing commercial matters. Shudras are people of low intellectual caliber and thus are helpful to other classes in different ways. In the long run of time things lost their original significance. Human selfishness can spoil all good moral laws and setups. It is true about the law of varna.

The division of human life into four ashrama is also done with the aim of perfecting the evolution of human soul. The first stage called Brahmacharya involves severe austerity and restrictions so that the budding mind of the child is not deluded by the fascinations of the world around. He is given basic lessons of morals, social living, spiritual discipline etc, that he seldom goes astray.

In the next stage called Garhasthya, the individual enters the family life where he learns to be a responsible social creature.

He learns more about patience, tolerance, compromise, selfcontrol etc. He happens to be more responsible and enjoys the happiness of sharing than possessing. At the same time he has to take guard of himself that he does not turn to be family-centred instead of self-centred. That too is another form of selfishness, with a bigger radius. So he has to keep a healthy and helpful balance with the society in which he lives.

Being more interactive, this period is a very important one in the spiritual growth of a person.

The third stage called vanaprastha is in a way preparing to renunciation of the world. After spending so many years in material entanglements of family and social life, it is quite natural that mind develops inclinations for worldly objects and pleasures. Mind must be set free from all such fascinations. It will be difficult to do so staying in the busy and frantic world. So a life withdrawn is recommended. A life in forest offers most appropriate and serene atmosphere for this, where a person can remain absorbed in meditation for hours without being disturbed. However in the present world such a thing is impracticable; people have to create conducive atmosphere in the living circumstances.

The fourth stage of Sanyas is a stage of realization and renunciation. After the life of vanaprastha the mind becomes sharp enough to concentrate on higher principles of life and the isolated life enhances the attitude of detachment within.

Thus one can lead the rest of life without the fear of inclinations and thus can serve the world unbiased.

As a general rule it can be said that the varna classification is for the benefit of the society as a whole where as the ashrama division is for the benefit of individual. It is not the ideals, which are harmful, but their wrong applications. The same is the explanation for the social evil of castism that is spread through out this great country like a cancer in Indian tradition, which must be eradicated at any cost. Then only the greatness of Indian culture can be exposed to the whole world with its full brilliance.

The second requirement is the penance. It is akin to the process of removal of all impurities of gold by melting it.

Penance does not mean to sit somewhere in a steady pause for a long time without uttering a word. It is the method by which one can evaporate all the impurities in thoughts, words

and acts by focusing the attention on them. That is the only method to rectify our mental and emotional disorders.

The third requisite quality is the devotion to the Lord. As mentioned earlier this can be done to the beloved God of worship or even to the unmanifested Brahman. In the earlier stages of spiritual development, devotion is an essential quality. This prevents the growth of possible pride about one’s own abilities and achievements. Devotion is actually the thirst of the jeeva, the supreme and uncorrupted form of love, to merge with the Supreme Soul.

4, 5. To have confirmed conviction that athma alone is the eternal reality where as the visual world around is transient is the true viveka (discrimination). To have total dispassion in all the worlds from earth up to the world of Brahma, as to the excreta of a crow, is Vairagya (dispassion).

This universe with its all contents is undergoing continuous changes. The world of this instance is different from the world of the next second. The same is the cases of human body, mind, intellect etc. Being transforming and transient, nothing of the universe can be the truth. But there is something, which observe all these changes and recognize them. Only if this observer is changeless, it can recognize those changes.

This observer alone is the permanent truth. The power of discrimination of what is permanent and so true and what is transient and so untrue is viveka.

Our interest in something diminishes when we are in possession of something better and new. Likewise while we recognize the impermanence of the world and the limitations of the pleasures derived from them and also realize the permanent reality as the source of inexhaustible and eternal source of happiness, a strong dispassion is experienced for the world and its contents and that is vairagya.

When vairagya grows within viveka brightens more, which still enhances the vairagya. Thus vairagya and viveka are mutually promoting.

The dispassion in the impermanent world is compared to the repugnance felt to the excreta of a crow. Here crow is the embodiment of ignorance where as the excreta represents the desires in various worldly pleasures. Any love in worldly pleasures would destroy the ability to realize the Permanent

Reality and so should be hated like anything. (Again one must remember feelings like hatred are only preliminary in the spiritual journey; in the full blooming of spiritual wisdom, one realizes that there is nothing other than Brahman and so there is nothing to be hatred.)

6, 7, 8. To permanently do away with all desires is called shama. To prevent the activities of senses is dama. To have no interests in any of worldly pleasures is uparathi. To bear with all sorts of sorrows is thithiksha. To have confirmed faith in scriptures and teachings of Guru is sradhdha. To always remain absorbed in Brahman is samadhana.’

The viveka (power of discrimination) and vairagya (dispassion) has to occur in the intellectual and emotional level. But this world is a place of gross activities. If we are not alert while we involve in those activities, viveka and vairagya may become weak and even may be lost. The six methods namely shama, dama etc have to be observed as the preventive measures against spiritual degradation. Shama and dama are the methods to control the mind and senses from indulgences in worldly pleasures; thithiksha and uparathi are the methods to deal with inevitable actions and their consequences; Sradhdha and samadhana are the methods to find out truth and to stay with it. Now we will elaborate these six qualities.

It is the acquired tendencies through several lives that bind men with karma. As long as mind remains adhered in pleasures and sorrows of the world, the annihilation of tendencies is impossible. Even a person who has gathered the power of discrimination may have such tendencies deep buried in his heart. In the appropriate opportunity they may come out and establish. In other words the clouds of desires and temptations mask the sun of discrimination power. Shama is the process of continuously withdrawing the mind from objects of pleasures.

Whenever senses happen to interact with their respective objects, there is every chance that senses get addicted to the pleasures that are derived. Even though the mind remains inert first, slowly it may lose its power to hold back and may become a victim of the sensuality. So not only mind but the senses also must be kept away from the objects of pleasure.

To conclude, both senses and mind must be kept away from pleasures and the corresponding objects.

Karma continues through several lives. Even if we enter a fresh life with acquired qualities of discrimination and dispassion, our karma may not have exhausted by then. Even if we change internally our circumstances may not be conducive for a smooth spiritual progress due to our own impending karma. The quality of thithiksha or fortitude takes prominence here. In life sometimes we face very grim situations in spite of the fact that we lead an ideal and altruistic life. Then we must possess sufficient inner courage to overcome such circumstances. We must console ourselves thinking that those are the results of our past karma or a part of the divine experimentation to verify our staying qualities.

Such thinking fills us with great courage and helps us go further without yielding to the pains and sorrows inflicted by circumstances.

Renunciation of all karma is uparathi. It is impossible to abandon all actions as long as we live. Sree Krishna in Holy Geetha mentions this fact too. It is not the actions, but the desire for the results of action that binds man to action and incorporates him in the karmic network. On the other hand actions done with an attitude of detachment only supports and strengthens the qualities of dispassion and discrimination.

So it can be concluded that to abandon karma means to abandon the desires for the fruits of action. Even Adi Sankara presents him as an example for selfless activities. Within the short span of life he traveled in the breadth and length of India expounding great teachings of Vedanta and Advaitha to the superstitious and ignorant masses. He was as active as a storm and as stable as a mountain too.

To have utter faith in the scriptures which render the wisdom about universe, Brahman and life and also in the teachers who make such knowledge intelligible through tactful explanations making them easy to grasp, is called sradhdha or determined faith. Vedas are considered to be Divine in origin. So they are also taken to be unerring. To have utter faith in them and also in Gurus who render that knowledge is nothing different from having utter faith in Brahman itself.

To remain steadfast in the trial to attain Brahman by realizing that Brahman alone is the reality and it is the only thing to be sought after and attained is samadhana.

Thus by controlling mind and senses (shama and dama), abandoning the desire for fruits of actions (thithiksha), overcoming the consequential and circumstantial crises, having utter faith in scriptures and gurus( sradhdha), and always remain in pursuit of attainment of Brahman, the absolute (samadhana) are together known as the shadsampathi (the six possessions) 9. The intense wanting to know how and when to liberate from the bondage of this world is called mumukshuthva.

We know in many achievements of life, intense desire is the impetus. It is true about spiritual gains too. If one has to liberate from the worldly bondages, he must have intense desire for the same. This is far more in degree than the desire for any worldly achievements because the target is that much supreme and sacred and subtle.

The most challenging and formidable hindrance in the spiritual journey is one’s own interests in worldly activities and enjoyments. As long as such interests remain it is well nigh impossible that truth is realized. The interests in worldly life are slowly removed along with the development of dispassion (vairagya) and discrimination (viveka). The nurturing of the six qualities mentioned earlier, in turn strengthens these. Now the added quality of mumukshuthva, the intense desire for the liberation from the worldly life, enhances and perfects the whole process.

10. Only those people who have achieved the aforesaid qualities need pursue meditation for attaining spiritual wisdom.

It is impossible to wash the body without wetting it. Like wise 0ne cannot attain spiritual wisdom without satisfying the fundamental requisites. All the qualities mentioned so far are essential for the slow unfolding of inner faculties of men.

There are no other short cuts because the path of wisdom is straight.

11. As vision is impossible in the absence of light, wisdom is unattainable in the absence of thoughtfulness.

Nothing can be seen in the absence of light. Even the night vision devices used in war front make use of invisible infrared radiations. Even if eyes have no problem, nothing is seen in

the darkness. Like wise spiritual wisdom is available all the time provided one has the proper instrumentality for tapping the same. The thoughts are the keys by which the doors unto wisdom can be opened one by one. The process of intellection has to be pursued until the sanctum sanctorum of wisdom is opened.

All thoughts are not favourable for spiritual growth. Contrarily some thoughts are having negative effect too that they enhance darkness within. Following five sloka tell which all thoughts help the annihilation of darkness within.

12. Who am I? How this universe has been created? Who is the creator? What is the material for the creation? This should be the way of analytical thinking We scientifically analyze and logically reach at conclusions about every thing observed around us. This is essential and is the basis for human progress. But that alone won’t do. While we are eager to know about things around us why we don’t show the same keenness about ourselves, to know us beyond the bodies? Why we are not seriously inquisitive about the ‘I’ behind every thing? This is very crucial. If we are interested to know about the created things why don’t we seek about the very creation? Who must be the creator behind all? We go for material analysis to find out the constitution of different matters. But where from all these material come? Who is the creator of all these?

Many of our conclusions and corresponding actions are proved wrong in the long run and found to be against the interests of humanity. All these happen because many of our thoughts and activities are not founded on the realization of ultimate nature of things. If we quest into truth, recognize it and thereafter make that as the foundation for all our activities, our actions would not have gone wrong and world would have been a better place to live.

13. I am not this body. I am not composed of the five elements. I am not a compilation of senses. This should be the way of analytical thinking.

The basic reason to think ‘who am I?’, is the recognition that I am not the creator of my own body. There is a world around me, which is distinct from me. So the world and I are two separate entities.

This body is composed of five elements. It is nourished by taking grains, fruits etc, produced by plants and trees. Plants

and trees on the other hand absorb water and minerals from the earth, carbon dioxide and oxygen from atmosphere and light from sun. So plants as well as other life forms are originated from the five elements, which constitute the universe. So every thing is composed of five elements.

However I definitely feel the distinction from rest of the world. If some one beat me I feel pain. But I don’t feel pain if some body beat on earth or in air. So I must be something distinct from the world around me and also from the five elements.

I am definitely distinct from the rest of the world. I can experience the world around me. This experience is making use of my five senses. Senses accounts for all our experiences.

So am I a compilation of senses? If it were so, I would have been aware of the activities of senses all the time. But it is not so. Even when sound vibrations fall on my eardrum I may not hear that if I were absorbed in some other activities. I may miss some thing happen in front of me if I am contemplating on something else. On the other hand I may experience sound, form etc mentally even when senses have no such experiences. So this is a solid proof that I am not a aggregation of senses.

I am not the body also. If I were the body, I would be experiencing it all the time. But in my sleep I am not at all aware of my body. Now I conclude I am not a conglomeration of five elements, neither a union of senses nor this body. I must be beyond all these things. If this is the route of thinking, my thinking is in the proper direction, not otherwise.

14. The whole world came out of ignorance; it is dissolved out in the light wisdom. The imaginations are the creator.

This should be the way of analytical thinking. As clay is the raw material for making pot, the basic cause for ignorance and thoughts is the basic reality. This should be the way of analytical thinking.

A profound philosophical truth is revealed here. This world is the creation of ignorance. It is because me standing as a distinct entity, that I have the experience of a world around me. When I realize my original nature, as identical with Brahman, the world is realized as a play of ignorance and vanishes to be reality.

If Brahman alone is the reality, from where this ignorance as the primal cause of separation has emerged? There is only one

truth. So the origin of ignorance, thought and universe must be that truth. In Indian vedantha the origination of ignorance is from Maya, an attribute of Brahman. Even when I recognize this fact intellectually the world won’t vanish. It continues to be reality for me. But when this fact become a part of my awareness leading to a total transformation, there remains nothing other than the self, identified with Brahman. To conclude, Maya is the cause of ignorance, which in turn leads to thoughts, and generation of a separate world. However Maya can’t be revealed by thoughts. It can only be removed through realization. Maya is the most enigmatic and stupendous reality in the making of the universe.

16.Certainly I am singular, the minutest, the knower, the witness, the permanent truth, the Brahman. This should be the way of analytical thinking.

When the universe composed of ignorance is denied, Brahman alone should remain. So I, one who realizes all these things must be identical with Brahman. So all the attributes of Brahman are true with respect to me. I am singular. Being Brahman I am present even up to the minutest level. (I am not composed of minute elements. I myself is present even in the minutest level. Like my illusory body there are no constitutional distinctions.) I am the Knower of the illusions like universe and the attributes of Brahman like Maya and its consequence namely ignorance. It is myself that overcome ignorance and realize Brahman, my true nature. I must be able to overcome ignorance because the Maya, the attribute of Brahman, generates it. Since I am identical with Brahman, I must be able to control my own attribute and must stand above its outcome. Brahman is never involved in the illusory world of activities. Since I am identical with Brahman I also is only an observer of the world of activities. It is the body, which is a part of the illusory world that was involved in activities. I am eternal (because I am one with Brahman), unlike my ignorance, thoughts and the universe.

17. The Athma is indivisible where as the body is composed of limbs. What wisdom is there in seeing them as one?

From this onwards, in five slokas the nature of ignorance is described. Here those things, which lead to bondage, are mentioned.

The Athma, which is omnipresent, is complete in Itself, without any additional requirements, and so has no distinction

as cause and effect; that is, It is never a part of universal causation. On the other hand human body has limitations and requirements. There are specific organs for specific activities.

Every organ performs its function, not of others. All of them are transient in nature. Universe as a whole also has restrictions and limitations on one side and distinctions and specifications on the other side. Like human body universe also vanishes in the course of time. So there is no wisdom in seeing identification in Athman and body or Brahman and universe.

18. Athman is the inner reality of all creations and it is the controller of the body. What wisdom is there in seeing them as one?

Brahman is the permanent Be-ness. Universes evolve out of it, stay and finally dissolve and this process eternally continue in cycle. Universal laws completely and meticulously govern everything that happen in all the planes existence.

When we think about God one commonplace doubt that arises is why God has created this world at all. A devotee is content to think that it is the play of God. On the other hand in the purview of scientific and logical approach such devotional and poetic views have no place. Brahman is complete in itself.

There is nothing to be attained through the process of creation. Brahman is pure bliss. So It does not have to draw happiness by involving in any process. So the most acceptable idea is this. Brahman exists as the eternal basement for all.

Universes spontaneously evolve out of It, stays and dissolve in the course of time. Brahman is never involved. But as soon as the evolution of universe commences, eternal and unfaltering laws bind them. These laws bind the multiplicities of universe so that it functions as a singular entity and always remains within Brahman. Universe has no separated existence.

Actually the universe and the universal laws are not different.

Universe is the functional form of the universal laws.

Brahman is eternal and omnipresent. So the universe, with all its contents, bound by time and space exists within Brahman.

In other words limited universe always remain bound to the unlimited Brahman.

If in the core Advaitha even these ideas are not acceptable as such. It never accepts the existence of anything at anytime other than Brahman. Even this universe is an illusion came out

of ignorance. This is similar to the denial of the reality of dream in the state of wakefulness.

In spite of various thought patterns and ideas thus evolved, all views agree the oneness of the Absolute. More than the differences in the approach, it is the identity in the evaluation of the nature of Supreme is more important. One should not be desperate about which way to choose. All enquiries if done with utmost dedication and uncompromising logical analysis, would take one to the Ultimate. Once that is realized there is nothing other than Brahman. Then the strife among various ideas like play of God, law of nature etc would vanish.

The very purpose of this text is to confirm the truth of Advaitha and to do away the distinction between life and Brahman. To feel the reality of things, which are never there, is the nature of ignorance. Without realizing the original nature of things, and without recognizing Brahman to be the only reality, man is seeing the very body as Athman.

19. Athman, which is permeated with wisdom, is sacred where as this fleshy body is all polluted. What wisdom is there in seeing them as one?

Athman is uncontaminated. Impurity is the admixture of one thing in another. There is not a second thing to mix with Athman. This body is on the other hand is always smeared with different impurities of the surroundings. There is no point in keeping the body pure, because the very nature of body is impure. Athman is eternal. But the body deteriorates and perishes.

20. Athman is immaculate and shining whereas body is permeated with ignorance. What wisdom is there in seeing them as one?

Darkness is composed of nothing. It is not due to the presence of anything that darkness exists. Light on the other hand is composed of photons or waves. So light is the presence of something. Actually darkness is not the opposite of light because darkness is nothingness.

Athman is the Glowing Wisdom. It is an Eternal Reality. Body on the other hand, body is an outcome of ignorance. It is the involvement of Athman that gives it life. A healthy person if died out of a sudden shock, the body cannot come back to life by its own even though there is no biological damage for the body. The body starts deteriorating. Thus the body cannot protect itself. It was the light of Athman that kept the body

active. It is foolish to see any identity between body and Athman.

21. Athman is the eternal Truth; the body is temporal and untruth. What wisdom is there in seeing them as one?

Permanence is the very nature of Athman. Actually nothing other than Athman is eternally permanent. So permanence can be considered to be a synonym of Athman. Only a thing of Permanent nature can be taken as the truth. In that case Athman alone is the Truth. So the word Truth must also be considered as an equivalent for suggesting Athman. Every thing else, including the body does not satisfy either of these conditions; that is, it is neither eternal nor truth. Thus it is illogical to see any identity of Athman with body.

22. The whole universe emerges from the Brilliant glory of Athman. This glory is unlike the worldly light--which is relative and opposed to darkness.

Brahman, which is but eternal light, is source from which the whole universe has manifested. This light is different from the various forms of light around us like sunshine, fire etc. The first thing is that glow of Brahman is the creative power where as other lights are part of creation. Former is Absolute and eternal as opposed to other forms of light, which are dependent and transient. The light of Athman permeates everything and is the cause for the very life where as other forms of life are only illuminating from outside. The source of worldly light have some definite locations and so along with illuminating some thing they cause shadows which keep some other things in darkness; in other words it cannot illuminate every thing around at the same time. The light of Athman is everywhere and so generates no shadows. Worldly light is diffuse and thus fades along with distance from source. But Athman is everywhere and so there is no question of diffusion of its glow and thus fading along with distance. To conclude the Light of Athman has no limitations of the material light.

23. This body is extraneous like a clay-pot and yet one thinks that ‘I am the body’. This nature of human beings is a great wonder.

When body is mildly wounded, or affected by not-muchserious diseases like a common cold or fever, it recovers by itself. It means the body knows its abilities and limitations.

But the person abiding in the body does not know anything

about the body by. He has to be learn subjects like biology, medical science etc. to know them. In other words such knowledge is not spontaneous for him. If I were the body, I would have known it spontaneously. So I am not the body.

If during a function or ceremony, some dirt happen to be on our dress we feel so much humiliated, in spite of the fact that we know that it is the dress that has been smeared with dirt, which can be washed off or removed. Here we identify us with our dressings. We cannot see our distinct existence from the wearing. Similar is our identification with the body.

A clay-pot is mentioned as my pot; like wise one says my body. So deep within we are aware of the thing that we are not the body and that the body is an instrument possessed by us. But yet we are not convinced about this truth. May this is so because we are not sure about our own existence beyond death. Yet from a higher spiritual point of view, this identification is a blunder.

24. I am the Brahman that is equanimous, the eternal peace, the truth, the wisdom, and the bliss. I am not the transient body. Such realizations are the nature of Wisdom.

In the last five sloka the nature of ignorance were explained.

From this sloka on wards in five sloka the nature of wisdom is explained. Since the qualities mentioned for Wisdom are absent for body, these sloka can be considered as assertion for the non-identification of body with Athman too.

I who function as if bonded by form and name, in reality am the Eternal- pristine- unbounded Brahman. I that appear as if restricted by time and space is actually permeating the whole Universe uniformly and eternally existent. I who appear as if indulged in the duality and its strife and struggles am actually the peace of eternal nature. The qualities for which I wander namely Truth, Wisdom and Happiness are actually my basic nature. If these are the attributes of me, the Athman, how can I be identified with the body, which has none of these qualities?

25. The Brahman is changeless; It is having no form; It is perfect; It is eternal; I am not the transient body. Such realizations are the nature of Wisdom.

To transform is the nature of things, which are imperfect and impermanent. In the ultimate viewpoint they are untruth.

Being Brahman, I am changeless and eternal. Being superlative, there is no better state to transform.

Shape and form are two aspects of qualities. Qualities are exposed limitations too. I am Brahman beyond qualities. So I am beyond form and expression. I am never subject to deterioration and decay.

26. I am unaffected by diseases, I cannot be known, I am eternal and omnipresent. I am not the transient body. Such realizations are of the nature of Wisdom.

Diseases incur the body when microbes of various sorts enter the body. But the life that permeates the human body and germ is the same. Thus diseases are there because life takes various forms and exists distinctly. Brahman is unique. There is no division in it. There are no other life forms to attack and conquer It. Thus Brahman is free of diseases.

Man recognizes every thing through various biological instruments, which together constitute the body and mental faculties. However they are of limited and specific applications and are of imperfect functions.

27. I am without any specific quality, inactive, eternal, ever free and imperishable. I am not the transient body.

Such realizations are of the nature of Wisdom.

Qualities are meaningful only in a state of distinctions. In the state of oneness the different attributes like sattva-rajathama qualities vanish. Brahman is inactive because it has nothing to acquire, nor to protect or overcome; It does not have to seek happiness because it is bliss itself. Thus Brahman has no Karma to perform. It is eternal; since nothing else is there to bind it, it is eternally free. Since It cannot decompose or deteriorate, It is imperishable.

28. Pure, immovabile, non-degenerating and non-dying; I am not the transient body. Such realizations are of the nature of Wisdom.

There are no impurities in God; so there is nothing to be expelled from It. Since there is no space without God and being present everywhere, no need of movement at all. Only composed things decompose. Brahman is composed of nothing, being the ultimate of every thing. So there is no question of decomposition and decay. Being ageless, God cannot undergo ageing. Brahman is the unchanging reality.

29, 30. The principle called Purusha residing in you is beyond body, which you must recognize not to be mere void. Ignorant people cannot realize this; one can come to

this realization by learning and following scriptures and applying logic.

The ignorant first mistook the body to be Athman. Through logical discernment this was disproved unto him. Yet he may not have convinced about the Absolute Reality so far. In such an interim state a void is experienced within, and if not properly directed, the person may mistake this void experienced is the nature of Athman. This is refuted here.

A person who has seen light at least one time in life won’t mistake darkness to be light. Even if a person is a dullard and if he has strong intention to know the reality, the glow of the reality would reveal itself as flashings. There would be hardly anyone who has no such experience, at least in some rare occasions in life. What can be a greater blunder than mistaking the Supreme Reality, which is the eternal bliss and renown as Brahman in scriptures and also which is beyond the manifested universe as emptiness?

This void is a state of mind between the abandonment of the world of sensuality and the attainment of world of spirituality.

It is not this void, which is the reality, but the power, which recognized this void, which is Athman, the Brhaman. Void is an illusory feeling where as Brahman is the illuminating reality.

The quest of reality is akin to the seeking of eyes with eyes.

The seeking itself is the sought. When through understanding of this fact seeking ends, realization follows. The dispelling of darkness and spreading of light are not two things. They are one aspect viewed in two different ways.

Scriptures like Sruthi deal with these things in detail.

Studying, reflecting and practicing them would reveal these sublime truths.

31, 32. The indivisible principle mentioned as ‘I’ that is Brahman cannot be these innumerable gross bodies. The principle ‘I’ is the observer; body is merely the observed thing; this is evident from the feeling ‘my body’.’

In the last five sloka the body was explained not to be Athman. In the next seven sloka including this, negative assertion- that is Athman is not body- is explained.

The principle called ‘I’ is unique and undivided. But the bodies are separate and innumerable. While we say “ I am Brahman”, it is not the statement of separate bodies, but that of Athman which is singular and appear to reside separately in

different bodies. It is this principle, which is the observer of everything. We are able to observe our bodies too. So observer is surely not the body, but beyond it.

One doubt may arise in mind of all. If observer is the same in all bodies, why different people have different views and experiences. The vision and observation mentioned here is not that of the superficial world. This of course varies from person to person depending upon their qualities and circumstances.

Beyond all these limited views of diversities, some eternal viewer residing in all of us, which sees the undivided, boundless eternal reality everywhere, which is not different from the very observer. It is about this Observer and His views this sloka talks about.

33. Athman is without any change; body is of opposite nature. This distinction can be realized through experiences.

The body, mind and intellect undergo continuous changes.

Athman on the other hand is an Observer of all these, which is never subject to any change. If Athman were one among these changing things, these changes might have gone unnoticed.

In day-to-day lives we use many words, which are meaningless from the spiritual parlance. For instance, my soul, I slept etc.

It is Athman the speaker, not the body. So one may say my body and not my soul. Further ‘I’, the Athman is eternal consciousness and there are no breaks in its awareness. So it is not I that sleep, but my body.

34. Athma, which is the Purusha, is the Most Supreme, as described in Sruthi. Athma is beyond body, as mentioned by wise men.

Here testimony is given for the ideas mentioned so far. Vedas give rigorous proof for the fact that Athman is the Supreme Reality. Whenever there is a dispute about something, we take advice or opinion of the wise people in the field.

Likewise Wise men and sages assert the supremacy of the indwelling Athma over the residence, the body.

35. The Purusha sooktha proclaims that every thing is Purusha. So the body is not Athman.

The Purushasooktha in Rigveda proclaims that the manifested universe is nothing other than Purusha. Purusha is Eternal. It is the seat of eternal bliss. It is also the basis of all the activities of the universe. Body possesses none of these characteristics and so body has no identity with Athman.

36, 37. The Brihadaranyaka says that the Purusha is unattached. So It cannot be this impure body. Athman is self-glowing. Body is illuminated in this glow. So again Athman and body are not the same.

Purusha is unattached to everything. It is sustained by Itself.

Thus It is absolutely pure. It is mentioned so in the Brihadaranyaka Upanishad. On the other hand body is permeated and polluted by a variety of things in the gross and subtler levels. So body cannot be Athman.

Brihadaranyaka also mentions that Athman glows by itself.

Body is permeated with light only when it assumes selfrealization. After death the body of even a Yogi turns to be dead matter with no illumination. To conclude the selfglowing Athman and non-glowing body cannot ever be the same.

38. The principle that is Athman is distinct from the body.

It is clearly stated so in the Veda where the ritualistic aspects are explained. This is also evident from the continuity of experiences of Athman even beyond death.

According to Veda, where the ritualistic aspects are mentioned in detail, it is explicitly said that body to be distinct from Athman. This is also evident from the fact the Athman continues its experiences even after death, when body is left behind. However the concept of Athman here is somewhat distinct from the concept of Athman mentioned in that part, which deals with things in a scientific way (Jnanakanda, Upanishad). According to this view Athman is mere observer of all events, that is, it never experiences things. It neither performs actions nor enjoys their rewards. If we further proceed to the Advaithic aspect of things, even the concept of actions and their results are known to be an illusion came out of ignorance. This book being dedicated to shed light on the concept of Advaitha, in some of the forthcoming sloka the concept of impending rewards of actions (prarabdha) is denied. One may wonder why there are contradicting ideas in the same book. Actually it is the observation of the same reality from different points of view.

39. Even the subtler body is a composed form, temporal, visible, untrue, limited, changing and non-Athman.

When it is mentioned that body is non-Athman, it is not limited to physical body. Even subtler bodies are composed in nature, from corresponding subtler materials. Every thing

formed through composition would undergo changes and finally decomposes. So this body is perishable in nature.

Athman observes it too. Being of decomposing nature, body is untue. Like physical body subtler bodies have their limitations. All the qualities mentioned here confirm that like physical body subtle bodies are also not identical with Athman.

40. I, The Imperishable Purusha am beyond the gross and subtle bodies. I am beyond everything that bears forms. I am the inner life of all.

Purusha resides in all. The gross and subtle bodies are only the robes. None of the limitations of the robe would in any way affect Me, the indwelling principle. I exist in all bodies. Yet they do not divide me.

41, 42. The distinction of body and Athman stress the distinction of Prakrithi and Purusha. This is based on the logic. This denies the ultimate liberation. So far we have argued body is not Athman. In the following sloka it will be vindicated that there are nothing other than Athman.

So far we were explaining that Athman is beyond body, Athman is eternal, body is perishable etc. However such arguments strengthen the duality of Prakrithi and Purusha.

This concept of duality has to be repudiated if the principle of Advaitha has to reign.

So we have to explain that Prakrithi is not something different form Purusha; instead it is something that is imposed on Purusha. Only Purusha is the Reality. The remaining part of this text is an attempt to prove this reality. In this connection we explain that every thing is but Brahman. This is the only way for ultimate liberation as envisaged by Advaitha.

43, 44. The Cosmic Principle, Brhaman is indivisible. It is the eternal singular truth. The life is nothing but snake seen in the rope. How one observes snake in the rope, the same way he sees the universe in Brahman.

No division is ever permitted in the cosmic principle. Even the life seen around is nothing but an illusion akin to the mistaking of a rope to be a snake. There are no snakequalities in rope. By mistaking rope to be snake, no qualities of snake are incurred in rope. Similar is the imposition of universe in the ever-immaculate Brahman. By observing universe in Brahman nothing happens to Brahman.

The observation of snake in rope is out of ignorance and the consequent fear. Only those who previously knows snake and fears it, sees snake in rope. The one who is unaware of a creature like snake will never take a rope to be a snake.

If Brahman alone is the truth how the concept of a nonexistent world arose? Like the snake in the example universe is not a reality. If one accepts Maya as the cause, it has the problem of placing Maya along with Brahman, a concept of duality. If one accepts the universe came out of desire of Brahman, it creates the problem that Brahman is corrupted with desires. Desires are the nature of imperfect beings.

Brahman is perfect in all the ways. Further It requires no activity to rejoice because the very nature of Brahman is eternal bliss.

These diverse views have their own merits and demerits. No logic can precisely conclude which is the perfect explanation.

But the experience can cross beyond these intellectual complexities. So one can realize this undivided reality whether he is able to discern it intellectually or not.

45. The fundamental cause of the universal phenomenon is nothing other than Brahman. So this visible world is nothing other than Brahman.

Brahman alone is the truth. So the universe- be it created, evolved or illusory- the fundamental cause is Brahman. If at all it exists as a temporary reality or as illusion it must dissolve in Brahman. If beginning and end are in Brahman, the middle must also be in Brahman. Nothing can do away with its basic nature. So even during the appearance of universe, there is only Brahman all the time.

The relation between God and universe is not like that between potter and the pot. If that were the case, God would not be the creator of all, unlike the exhortation of all religions. Even before the creation of pot, the clay was there.

That is, the raw material for creation was already there.

Potter only mould up or designs the pot. But even the raw material for the creation of this universe came from God. This is why Indian Vedanta proclaims that every thing is but God. The universe requires space to exist. But there is no space where God is not there. So this universe must exist within God. This totally repudiates the unscientific idea of some alien God controlling the world sitting in some remote unknown, unknowable place. God cannot be located some

where. It is the nature of matter to occupy definite part of the space. God is not matter, but the creator of matter. If at all God has a form that form has to be created by Himself. So God without form is existent even before. So God is beyond all forms. Again God is the creator of space. One may then ask where were God before the creation of space. Actually space exists in God; God is not in space. God is infinite expanse. The whole universe and the space containing it, all are in God. The universe thus generated all the time remains within God. Its existence is of restricted time duration where as God is beyond time limits. Thus we see the universe is entirely within God with respect to matter-space-time aspects.

46. Since everything is Athman the concept of permeating Brahman and permeated universe is unacceptable. The Brahman is indivisible and imperishable.

We used to hear that God is omnipresent, omnipotent and omniscient. Why even in this text such usages are applied to God. However in deeper sense they are not correct. Only if the world formed first and Brahman diffused into it, the term omnipresent would be correct. Brahman is present everywhere. Universe- be it a temporary reality or an illusionis formed within it. On ultimate analysis even the universe is but Brahman.

Brahman is undivided awareness. Even when the universe exists in Brahman there is no alteration to this state of Brahman. Only in a state of division and multiplicity knowledge becomes functional. Brahman is eternally pure. It is beyond knowledge. To call God Knower of all or omniscient is meaningless because there is nothing other than Brahman.

Only when the functional world exists activities are meaningful. Only when activities are there, power is meaningful. But the functional universe is an illusion or a temporary reality. It functions by confining laws. Brahman is an observer only. Brahman has nothing to achieve, or to retain or to protect. So the term Omnipotent is also meaningless.

47. The very aim of Sruthi is to repudiate multitude ness.

So this world is nothing but Brahman.

Sruthi categorically denies any differentiation in Brahman. So the argument such as Brahman as the cause and universe as its effect is unacceptable. Brahman is the cause for nothing.

Nothing is evolved out of It. The experienced world is an illusion caused by ignorance.

48. One who is a prey of delusion can’t ever escape from the vicious cycle of births and deaths. Thus Sruthi repudiates the multiplicity of universe.

One who sees the multitude ness in the Absolute, subject to delusion can’t ever realize the Absolute Truth and thus always rotates in the cycle of births and deaths. If this delusion is a reality which can’t ever be overcome, there would never have been something like liberation or realization. But the Divine Justice makes the annihilation of delusion possible, which is the greatest hope in life. Once the delusion is thus overcome the Athman realizes itself to be Brahman. One who has identified with Brahman enjoys the eternal existence beyond the time division such as past, present and future.

49. Having born out of Brahman, every thing is Athman.

If one is unable to conceive the sublime fact that there is nothing other than Brahman and feels that the world is a conglomeration of diversities he must always contemplate that all those diverse items seen around has originated from Brahman and so essentially Brahman Itself. This would slowly take one to the state of Advaithic awareness.

50. Sruthi declares that all names, forms and actions have originated from Brahman only.

For any seeker the thing of immediate perception is the world around, engrossed by different forms and names and their various activities. Even if they are taken to be illusion, that requires some basis. Since there is nothing other than Brahman, It must be the basis for all.

51. The property of gold remains the same, irrespective to what form it has modified. Likewise Brahman remains to be Brahman irrespective what modification has taken place.

If we make different ornaments with pure gold, none of the characteristic of the gold is lost or modified. One may make an idol of an imagined god-form and worship it or one may make a knife out of gold and stab a person. The former act does not sanctify gold and the latter act does not desecrate it. Gold remains as such. Like wise Brahman remains as Brahman whether it has transformed to universe or not. In the case of gold, adding other metals like copper to it may lower its purity. But in the case of Brahman even this cannot happen since there is nothing other than Brahman to add.

52-54. The foolish who observes even a minute variation between Athman and Brahman is a victim of fear. If one

experiences duality out of ignorance, he sees things as ‘his and mine’. On the other hand if one realize that everything is Brahman, he sees no distinctions. When one realizes Brahman in all, all his sorrows and delusions end in the Advaitha.

The fragrance in a garden of thousands of blooming flowers is all nullified by a rotting dead rat somewhere there. Likewise in the garden of mind where the fragrance of spiritual awareness is spread, the feeling of separation can generate the foul smell of fear. Fearless ness is Brahman.

Satan, demon, devil etc are ideas commonplace in almost all religious scriptures. But there is no place for such ideas in true spiritual learning. Such ideas are part of the primary lessons where fear is the controlling factor. In the light of wisdom these ideas are volatilized. Satan is nothing but symbolized personification of ignorance. It has the horns of pride, canine of selfishness and thorny tail of sensuality. But the light of Wisdom, it vanishes.

Religious texts are giving some prominence to such ideas because all people are not wise enough to analyze and understand the deeper implications of life. For them also there must be some controlling factor. Fear is such a thing and such embodiments are good for generation of fear. For a true believer of God it is a humiliation to think God has an opponent and to accept that he succeeds against God in tempting people and taking them away from God. The very basis of fear is the feeling of duality. The concept of duality arises out of ignorance. It is all out of fear that negative qualities like selfishness, pride, jealousy etc. are generated. It is actually such qualities, which act as the yarns for the fabric of all worldly disasters. There is only one remedy for this, which is the enlightenment. Thus in the realization of the non-duality, all fear is removed and thus all consequent evils are dispelled as if by the spreading of light all darkness and shadows are removed.

55. Brihadaranyaka declares that the life that permeates all beings is nothing but Brahman.

We used to hear about jeevathma and Paramathma with distinction. Actually the thing known as jeevathma is nothing but Paramathma, the Brahman. Jeevathmas are nothing but illusory variations of the indivisible Brahman.

56. This world is experienced directly; it is functional all the time; yet it is untruth because it has contradictory natures every second.

We recognize the presence of anything by perceiving them through senses. Through continued sensual experiences this world is felt as a perpetual reality. But a thing is a reality when it remains changeless. World on the other hand, changes every second.

This world, which is a conglomeration of various contradictions, cannot be real. The possibility of experiencing it and its functional nature suggests not its perpetual nature but its relative nature. This is the reason why Sri Sankara accepted this world as a relative reality and not approved to it as a permanent reality. Even for the existence of a temporary reality there must be something that is permanent.

Like wise Brahman supports this universe.

We recognize the variation in the world around by our mind.

Mind, on the other hand is the totality of our response to opposites like joys and pleasures, love and hatred, warmth and cold etc. So mind can function only in the dual state of opposites. In the absence of such duality mind cease to operate or it vanishes.

Actually mind is the functional form of Maya at personal level.

That is why Sri Sankara sees mind as avidya or ignorance. Thus it is concluded that the universe and the mind that recognizes it are unreal where as the Athman that realizes this truth is the only reality being identical with Brahman.

57, 58. The wakeful state is absent in the dream state. The dream state is absent in wakeful state. These two states and deep sleep state are mutually exclusive. This triplet state, which is generated by the triplet of quality is impermanent. The witness, the embodiment of wisdom, on the other hand is eternal, singular and is also beyond these distinctions.

The world we experience in wakefulness is different from that which we experience in the dream state. The Dream state experience on the other hand is different from that of wakeful state. Deep sleep experience is different from both of these.

Actually all these experiences are mutually exclusive and so are contradictory to one another.

The very basis of these three states of experiences is the triplet of quality existing in nature. Since the three qualities

namely, Sathva, rajas and thamas are mutually contradictory, their outcome, namely the three states of existence must also be mutually contradictory.

To come out through composition, to enter into various activities and finally to disintegrate and vanish- these are the natures of the temporal world. Athman, on the other hand is eternal.

To conclude, the triplet of quality as well as the corresponding three worlds (states) of existences are all unreal owing to their transient nature; Athman alone, which is eternal and changelss is the permanent reality.

59, 60. How the pot is imposed on clay and silver is imposed on the pearl oyster, like wise life is only imposed on Brahman. How clay is seen as pot, gold is seen as ornament and oyster is seen as silver, Brahman is mistaken to be life.

To see what is not there and also not to see what is actually present is illusion. The reality or originality of pot is clay or more broadly is earth. Again the true nature of ornament is gold. The silver seen in the oyster on the other hand is an illusion. The first two cases are one type of illusion where as the third case is a different type illusion.

If life is taken as a reality its original nature is Brahman, as compared to the first class of illusion. One may equally argue that Brahman is mistaken to be life as compared to the second type of illusion.

61, 62. We see universe in Brahman just as we see a blue sky or a mirage in or mistake a pillar to be person or see a form in void, see a castle in air or see two moons together.

In daily life we experience so many illusions. One of them, which is the most striking and experienced by all those who have the power of vision is the visualization of a blue sky.

People used to believe it to be a blanket or upper ceiling of the world. It was believed that sun, moon and stars are all studded in the sky like jewels in a fabric. It was even believed the sky to be shaped like an umbrella covering and protecting the earth. Even some religious texts have such misconceived ideas. All these are blatant illusions. Modern science tells that sky is not a layer, but air consisting of minute particles from which light is scattered giving a blue colour and appearance of a covering. Actually all celestial bodies like sun, moon etc is

far beyond sky. Further it is due to visual reasons that we see it to bend in the shape of an umbrella.

Similar is the case of seeing a mirage in a desert. Unlike the case above even psychological factors play here a role. If one is highly thirsty there is greater chance to see a mirage.

Similarly a frightened mind is more prone to see a figure in a pillar or in void, taking it to be a thief or a ghost. To see a castle in air at far distance and also to see an additional moon are also such instances.

To see universe in Brahman is also such an illusion. Here ignorance is the psychological factor, which supports and promotes such an illusion. Even when the science of sky is explained and understood, sky is seen there. It is the understanding and not the appearance that is changed by realization. Likewise once we realize the true nature of Brahman and the unreality of universe, the latter is continued to be seen, but understood in a different dimension.

63, 64. Waves are actually water; utensils are but copper.

Likewise this universe is but Brahman. Pot is imposed in clay; fabric is imposed in yarn. Likewise Universe is imposed on Brahman. One must constantly meditate upon the non-duality of universe and Brahman.

Waves are composed of water; utensils are made of copper.

Pot is made from clay. Fabric is manufactured from yarns. To take the shape of wave water does not have to compromise any of the characteristics. Even when it exists in the form of wave, no modification happens to its property. If wave is a space-time bound limited form, water is a permanent reality.

Similar arguments are meaningful in the case of utensilcopper, pot-clay and fabric-yarn pairs.

Likewise Universe, if at all accepted as a temporary reality, is a space-time bound modification, yet all the time remaining to be Brahman.

65. All the worldly activities are the play of Brahman. Pots are but earth. This world is not able to understand all these facts.

Those who handle pots are actually handling the very earth.

Like wise all the activities and dealings taking place in this world are various sorts of interactions within Brahman.

We take a lump of clay as a dirty thing. The artifact made out of that is prestigiously placed in the showcase of visitor’s room. We worship the idol of the Lord made of the same clay,

keeping it in the prayer room with utmost sanctity. Again we cook food in utensil made out of the same clay and enjoy the delicious food. While doing these different activities we are least bothered of the fact that all those things are made out of the same clay. Similarly we seldom remember while we give ourselves to worldly activities that all the things around us including ourselves are nothing but Brahman.

66. How the pot and clay are related as effect and cause, in the same way universe and Brahman are related- as exhorted by Sruthi.

Pot depends upon clay for its existence. But clay does not depend upon clay to exist. Even when clay is made into a pot, it remains to be clay. But before its making and after its breaking pot was not there. Clay is always there where as existence of pot is time bound.

It is out of form and name pot is there. When the form vanishes, name also vanishes. Then what remains is the clay.

Universe is also a compilation of various names and forms.

When all of them, which are of limited existence, vanish, what remains is Brahman, the pure and sure existence.

67. Just like the thoughts about pot would leads to the memory of earth, thinking about universe would eventually lead to the thoughts of Brahman.

If we keep on thinking about the constitution of pot, that may reach to the thoughts of earth. Both pot and the body are materially originated from the earth. So in physical level pot, body and earth are the same.

One who constantly thinks about universe and its origination reach to the thoughts of Brahman. The universe as well as the body is originated from Brahman. So on ultimate analysis Brahman, universe and I are the same. It is not only I, but everything in this universe is originated from Brahman only.

Any track of thought started from any object in this world, if properly directed would take one to the plane of Brahman. If we start from memories about positive things, proceeding is thorough assertions. If on the other hand thoughts are started from bad things, proceeding is through negations.

68. As one mistakes a rope for snake in ignorance and recognizes it to be a rope in the dawn of wisdom, when the mind is impure the universe is seen where as when the mind is clear he sees only Brahman.

The presence of one thing in another is considered to be impurity. This universe is a composition of millions of things of various sorts. But once one recognizes all these multitudes is nothing but the expressions of Brahman, That alone remains.

In that case there is nothing remaining as impurity.

Once a person recognizes rope, there is no imposition of snake in it. It is the ignorance that generated fear, which in turn made the rope to be seen as a snake. The observation of world in Brahman by a person who has lost purity of mind is like seeing colour patches in a white surface by a person of eye-disease.

69. How the pot is full of earth, the body is full of Athman.

It is futile to see any distinction as Athman and nonAthman.

In the beginning of this text, there are statements justifying the distinction of things as Athman and non-Athman or real and unreal. Now, here this distinction is repudiated as futile.

In the initial stages of spiritual progress, the human mind cannot accept such great truth such as there is nothing other than Brahman etc. So one is advised first to discriminate things as real and unreal. Then real things, which are of permanent nature, are accepted as the manifestation of God. But when the mind is sufficiently evolved it can realize the truth that actually there is nothing other than Brahman. One can abandon the concept of this phenomenal world in the light of wisdom, like one would do away with a rubber tube when swimming is well learned.

70-74. The person who sees the rope as snake and pearl oyster as silver also takes the Athman as body. The person who takes the earth to be pot and yarn as fabric also takes the Athman as body. The person who sees gold as ornament and water as ripple also takes the Athman as body. The person who sees the tree as man and mirage as water also takes the Athman as body. The person who cannot see the distinction between wood and wooden house, iron and sword takes the Athman to be body.

The mistaking of Athman to be body by ignorant is mentioned in seventeen sloka starting from these five. Ignorance operates differently in men. In these examples also these differences are illustrated. While seeing a rope as snake and silver in oyster, what is observed does not exist there. While seeing earth as pot an unlimited thing is seen as a thing of

limited shape and form. While seeing a thread as fabric, the original is seen as one of its modification. All these fancies are generated by doubt, fear, desire, hope, imagination etc, all of which are outcome of ignorance.

One may doubt if everything is Brahman what is wrong in seeing things as Brahman. The problem is that one takes the unlimited reality to be objects of limited form, name and existence. For instance there is nothing wrong if one takes water, ice and vapour to be the same reality; but if one restricts the reality to be a piece of ice or a glass of water or a puff of vapour that is ignorance.

75. Just like the image of the tree in water is taken to be real, the ignorant sees Athman to be the body.

Here tree represents the permanent reality where as the image reflected in water stands for the phenomenal world reflected by Maya. Even when tree remains steady, its image moves and appears to be divided into segments. Likewise The Brahman is steady. But the universe which is Its reflection is always moving, vibrant and active; it also appears to be divided into multitudes of diverse lives. Again, when the water is vaporized off, shadow remains no more. But still the tree remains there. Likewise when Maya is vanished, universe remains no more; then what remains is eternal and undivided Brahman.

76. Like a traveler in a boat sees the world around receding backwards, an ignorant sees Athman to be his body.

Actually what moves is the boat and so the traveler. If they are mistaken to be static, naturally one feels that the world around is running backwards. This is because movement is relative. For the movement of one thing, something else should remain static. Like wise for this transient and vibrant universe to exist, some permanent and static reality must be there which is Brahman. If an ignorant takes this unreal world to be real, he cannot realize the eternal nature of Brahman.

Again, if the ignorant takes this perishable body to be real, he cannot recognize the permanent nature of Athman.

77. The person suffering from jaundice sees white colour as yellow. Likewise the ignorant sees Athman to be the body.

Here white colour represents the ever-immaculate Brahman, where as the yellow colour represents the universe, which is dispersed out of Brahman through the prism of Maya. The basis of yellow colour is white. But there is no yellow colour in

white. Likewise universe exists only because of Brahman. But none of the bad effect of universe affects Brahman. Even when the diseased person sees world as yellow, the world is not yellowish. Likewise even when the ignorant sees the bad effects of universe in Brahman, It remains unsullied.

78. A cynical person sees fault with everything. In the same way ignorant sees Athman as body.

It is the nature of a cynic to see fault with everything. But actually the faults are in the mind of that person. Likewise the person who is stricken by the disease of ignorance sees the blemish of universe in the immaculate Brahman.

79. How one mistakes a fire-disc to be sun, like-wise an ignorant sees Athman as the body.

Compared to human longevity, the burning time of a fire-disc is transient whereas the life of sun is eternal. Even the shape of burning disc is a mere appearance due to its fast rotation.

Sun glorifies all the solar system where as a fire-disc illumines the surroundings only. When sun burns standing by itself in space, the fire-disc cannot rotate without a basement of support. Likewise Brahman is eternal, beyond any space-time limitations and absolute where as universe is temporal, bound by space and time, and is also relative.

80, 81. Like a huge body is seen from the distance appears to be tiny, an ignorant sees Athman as the body.Even a microscopic body appears huge in while viewed through a view-magnifier; Likewise wise an ignorant sees Athman as the body.

Even the mighty Himalaya may appear a tiny heap if looked from far distance. On the other hand even a tiny ant will appear as a huge creature if observed through a magnifier.

Brahman is without boundaries. It has endless attributes. In spite of this fact an ignorant sees Brahman as a silly thing because of his distancing form it out of ignorance.

The observation through magnifier suggests the dependence on worldly bodies for observation. Likewise when one looks at world thorough a worldly mindedness, he sees much importance to that than anything else. Thus he gives undue importance to worldly existence in contrast to his negligence to spiritual life.

82. Like the confusion of distinction between a glass surface and water surface, an ignorant sees Athman as the body.

Glass is hard. The heart of an enquirer must not be yielding to opposing circumstances. At the same time it most be yielding with compassion like water for the humanity. Under all circumstances heart should remain immaculate and serene like the transparency of both glass and water. On the other hand yielding to circumstances and hard heartedness in dealing with humanity are both retrogressive in nature.

Ignorant who mistakes everything in contradiction are like that.

83. A smoldering body is mistaken to be a jewel; a jewel is mistaken to be a smoldering body. Like wise an ignorant takes Athman to be the body.

A jewel cannot glitter in darkness; it glitters in light. Fire on the other hand is light. Its glow is not dependent upon something else. Thus here, according to one view, fire represents the Absolute Athman, whose very nature is to glow, whereas the jewel represents the universe that is illumined only in the presence of Brahman. Ignorant takes one for the other.

The jewel is generally thermally stable. However at extreme high temperature even a jewel can be vaporized or oxidized away. Likewise the universe along with the experiences imparted by it is hard like the jewel. Only by burning it in the flames of stern penances the universe is dispelled. Then what remains is Brahman alone.

84. When tufts of cloud move, it appears that moon is moving. Likewise the ignorant takes Athman to be the body.

In night-sky we can see dark and white clouds. When they move in one direction due to wind, to us it may appear that the illuminating moon that is far beyond are nearer and are moving. Likewise this worldly life is a constant flow of good and evil. When we mistake that to be steady or real, then the Athman is moving or unsteady. The unsteadiness here suggests the lack of certainty of existence.

Again the clouds can sometimes totally eclipse the moon and its light. Like wise if one is too much engrossed in worldliness the guiding spiritual light is cut-off.

85. By delusions one loses the sense of directions; likewise an ignorant sees Athman to be the body.

Light has a source. By enquiring one can find it. But darkness has no source. So there is no question of finding it too. One who is engrossed by the darkness of ignorance thus loses purpose of life and its direction. Since unaware of light there is no enquiry too. Actually every person, what ever be the way in which he takes his life, has momentary experiences of truth now and then. But since they are ignored on all occasions he is doomed to be a victim of darkness.

86. The reflection of moon in water appears moving and fragmented. Likewise an ignorant sees Athman to be the body.

The reflection of moon in water may appear moving, turning into segments and turning smeared with dirt when water turns murky. Likewise the phenomenal world is the reflection of Brahman in the dark water of ignorance. There the indivisible Brahman is mistaken to function as multitudes of Jeevathma.

They appear to take birth, live and die, progressing and retrogressing, enjoying prosperity and suffering from poverty and so on. But the Brahman exemplified by the moon in the simile remains undivided and undisturbed as eternal consciousness.

87, 88. The concept of matter arises out of ignorance.

When Wisdom is realized within, the whole material world disappears into Brahman. The whole moving and unmoving objects being nothing but Brahman, there is nothing material and seeing body as Athman is illogical.

The whole universe including the bodies of the thinker came out of ignorance. Once The Light of Wisdom glows within, they all cease to exist even as a concept. The Jeevathma so far remain deluded by the phenomenal universe, recognizes its identity with the Brahman, upon which it was meditating.

Actually there were no distinction between Jeevathma and Paramathma at any time. It was out of delusion that such a feeling arose.

Once through realization of Brahman, everything is understood to be Brahman, what significance is for the body? What can be more ignorant than to think such a body to be Athman?

89,90. Hey, the glorious one. You should submerge yourself in spiritual contemplation. That way you can overcome the karmic sorrows in pending. The scriptural instruction that

even an enlightened one has to undergo the sorrows in pending has been overruled here very precisely.

In eleven sloka including the two here the concept of impending karma has been first explained and then refuted, the latter done in the light of scriptures. It begins with the suggestions how to overcome the sorrows of karma. This is genuine because Indian mind is so much hard believing on such concepts that a direct repudiation may have adverse effect. Many of our thoughts and experiences are based on our beliefs; that is another reason, why they are accepted as reality first. The comment here is that one can do away with impending karma by submerging himself in the principle of Athman.

Some scriptures are of the opinion that even spiritually enlightened have to undergo and suffer from such karma. But in the same books there is later mentioning of the dispelling of the body, universe and all karma at the time of enlightenment.

91. When one is enlightened, the body and the universe vanish and under such circumstances all impending consequences of karma vanishes like the disappearance of dreams when one wakes up.

Karma is the chain of activities continued through several lives by making uses of senses, mind and intellect as the instrumentality. But when wisdom is revealed within he realizes that the body, mind and intellect are only illusions.

Then how karma of various kinds, which can operate only through such means, can exist? Can the lion in the dream attack the person when he wakes up? Thus an enlightened person must be free of all karma.

92. It is well known that the karma due in this life is carried over from the lives before. So the one who has won over the cycle of births and deaths is free of karma in this life.

It is because karma are there, people suffer from the cycle of births and deaths. Only when karma completely ends that man is set free. As long as the body exists one has to act to maintain it. But once the Supreme Wisdom is attained it becomes clear that the body, universe etc. are all illusions.

Thus karma and the cycle of lives- all end.

93. The body in the dream is only conceptual; like wise the body of Athman is also an illusion. So reincarnation and karma are impossible.

How far dream and body in the dream are meaningless, that much meaningless is the material body when supreme realization is achieved. So how can such an illusory body take rebirth? Since there is no question of rebirth how can there be its cause karma can be true?

As long as the body is there, one involves in activities of various sorts and there by karma accumulate. Once karma is there rebirths have to be taken. But once the unfoldment has taken within, this vicious circle vanishes by itself.

94. It is ignorance that is the cause for the generation of the universe as clay is the cause of generation of the pot.

Once ignorance is dispelled, the universe would vanish.

Only if clay is there, the pot is there. Likewise for the universe to survive, there must be ignorance to support.

Ignorance is the cause and world is its effect. Earlier, in sloka 66, the relation between pot and clay was mentioned to be akin to that between universe and Brahman. Now the same pot and clay compared with universe and ignorance. One may critically ask whether this means Brahman is ignorance! This is idea in two different planes. In the preliminary stages of spiritual developments, when this world is experienced as an undeniable reality, it was described as the expression of Brahman. But in the course of time when one grows deeply in the awareness of Brahman, the universe is recognized to be an illusion. Now he knows that the universe was experienced just because of his ignorance. This explanation is valid in the light of another sloka(15), where it is stated that Brahman is the root cause even for ignorance and thoughts. If one considers all these points together, no more contradictions remains.

95, 96. Out of fearful delusion, one sees snake in rope; like wise out of delusion the ignorant sees universe in Brahman.

Once the awareness of rope is attained, the fear about snake also vanishes. Like wise when Wisdom of Brahman is reached at, one no more sees universe in It. A fool out of fear sees a snake in the rope. While seeing so he misses to perceive the reality of rope. The state of the ignorant that sees universe in Brahman is not at all different.

The misapprehension of rope as snake is vanished when light is shed on the rope. Likewise when light of wisdom is kindled within, the illusion that the world is vanishes and pure Brahman alone remains.

97. The body is a part of the untrue phenomenal world.

The concept of karma has been told in scripture only for the ignorant lot.

The concept of karma is explained in scriptures in order to give a satisfactory explanation for the functioning of the universe. But once the sun of wisdom glows within, the very universe vanishes. There is no need to explain something, which is not there! So the law of karma also becomes nonessential. However until one reaches this supreme state of wisdom, to satisfy the intellectual compulsion of man the concept of karma has been delivered in them.

98. The ultimate message of the scripture is that all actions including the consequences of the earlier ones dissolve into Brahman, which appears in the twin state of manifested and unmanifested.

It is believed that Brahman has two status-one that of the manifested reality; the other is the supreme unmanifested reality. Be it or not. The ultimate reality is Brahman. If some one accepts this state of duality, he must also recognize that every thing must be dissolving back, so that ultimately there is only one reality. Then there remains no actions-in past, present or in future.

99. The argument that consequences of actions should prevail is a sort of ignorance. Out of such a view two follies come. Further it questions the very message of the Vedanta. So it must be repudiated.

This sloka is very deep in its meaning. Those who evaluate everything based on dry logics fail to realize the Truth. The one who looks at a beautiful sunset with an analytical physical mood fails to appreciate the beauty in it and deny themselves the rapture it may transfer. This does not mean it is wrong to have an analytical attitude. Even when things are dealt with so, one must always bear in mind the oneness behind everything. Actually there is an inherent tendency in man to seek the oneness in every thing. So our actions should not risk this basic nature; in fact one should always try to strengthen this attitude within.

Those who see the world as a compiled network of actions and reactions can’t ever do away with the concept of consequential reactions. But an advaithin cannot accept this for two reasons. For an advaithin, one who has realized Universe is nothing but Brahman. Even after this realization if

karma continues it is as if admitting duality. That is karma stays along with Brahman!

Another thing is that the very purpose of scriptures is the supreme realization, which in turn leads to ultimate liberation. If even after realization, one is bound to karma, then what is the very purpose of the wisdom?

The consequences of our actions are sometimes so harsh that one may even be cut of from the supreme wisdom or at least he feels like that. In such occasions he may perform more actions, which may be more binding. If that is the case there is no scope of liberation for any.

The non-attainability of liberation is equivalent to dvaitha or duality. This is because the all the time liberated Brahman and for the time being bound Athman cannot be the same.

Thus one can categorically deny the concept of consequential reactions.

If there are such descriptions in the scriptures which support dvaitha, they must be simply ignored or taken as the primary lessons to the Supreme Advaitha.

One may doubt the emancipation of some one from karma after acquiring wisdom is not against the law of karma. This can be explained this way. Only those who have attained the full wisdom, so that there is nothing more to be realized, only such people are liberated from karma.

As long as karma remains in pending, liberation is not possible. But through strenuous efforts and sacrificial activities one can set him free of all karma. Further actions performed with a benevolent attitude do not bind the person too.

In the case of some other yogis, their body may undergo the karmic outcomes. At the same time, the yogi who has identified himself with Brahman and thus has realized the unreal nature of the body is unaffected by all the things that occur to his body. For a viewer it may appear that the yogi is also suffering from karma. Really it is the body, which undergoes karma and not the yogi. He is beyond that.

100, 101. One must meditate for the attainment of such wisdom. The proceeding fifteen-step program has been rendered for this purpose.

The ultimate aim of man has been clearly understood by the discussions so far. But that alone won’t suffice. A clear-cut path must be adopted for achieving the same. Here onwards a

fifteen-step program has been discussed, which provides a method to attain the higher wisdom. The Absolute state of Reality is not that easy to attain. For that, one has to work steadfastly. Any fall or distraction should only enhance the enthusiasm for the final result. Every hindrance must be taken as a challenge. Even the most disparaging event in life should be smiled away with the certainty of the goal.

Some of the steps mentioned here are from the Yogasuthra of Pathanjali. However they are given non-ritualistic, nondualistic interpretations to suit the very intention of this book.

102, 103. Control of senses, control of mind, renunciation, reticence, time, space, posture, the primal root, body balance, focusing of eyes, control of breath, focusing of mind, concentration, meditation and equipoised mindthese are the fifteen stages to be observed.

These fifteen steps are discussed below.

104. When one realizes that everything is Brahman all senses automatically get under control. This has to be practiced regularly.

In the Yogasuthra of Pathanjali’s, abstinence form killing, truthfulness, abstinence from stealing, celibacy, non-desirous of other’s wealth- these are together considered as Yama. But once one recognizes that everything is Brahman, there remains nothing to be killed, lied about, stolen, sensually enjoyed, or made one’s own. So even without rigorous and strenuous practices one can realize the fruits of yoga.

105. The incessant thoughts of Brahman at the exclusion of all other thoughts, which is the spring of perpetual happiness. This is the practice of wise.

Inner and outer purity, complacence, penance, study, and surrender to God- these are practices together called niyama conducive to the control of mind as suggested in Yogasuthra.

But those who submerge their minds in the endless thought of Brahman discarding all other thoughts, easily achieve all the qualities that results from the practices mentioned above.

This fills their hearts with eternal happiness too.

106. To abandon the material world by realizing everything to be Athman is the real sacrifice. This also leads to immediate emancipation.

What we usually mean by renunciation is the abandonment something we possessed or something that is at our reach,

both for the benefit of someone else. If such an act is performed by pain and sorrow there is no greatness in it.

Again such a thing is done for attaining something more precious, then also our act is not honorable. By knowing that everything else other than Brahman is unreal, and also by realizing that there is nothing to be gained or nothing to be lost, abandoning the world is real sacrifice. By such a renunciation, what remains is Brahman and so immediate liberation is its innate consequence.

107. The wise should always reside in that silence which is attainable to yogi and which can never be attained by words or thoughts.

The word is meaningful only when there exists a distinction such as the speaker, the medium and the audient. Brahman is non-dual. Word on the other hand suggests duality. We indicate the absolute reality by words like Brahman etc. But word itself is not the fact; it is indicative in nature. The distinction of the audient from the thing heard give room for word. When the audient is identified with what is heard of, word becomes meaningless.

If one, who has least spiritual enlightenment happen to hear the word Brahman, that won’t generate any positive impulse in him. On the other hand for the one who has realized the truth within, to know the word is not necessary at all!

It is the story of mind too. Mind can exist only in diversity. It becomes active and responding only in the field of opposites like pleasure and sorrow, love and hatred etc. In the absence of dualities or opposites, mind has nothing to do and like shadow in light, it vanishes. Again duality arises from ignorance. So the mind, which is the means of response to dualities, also came out of ignorance. So for such a mind to find out truth is as impossible as the meeting of darkness with light. When darkness meets light, it dissolves in light; like wise if mind meets the Reality it dissolves into It. Pure silence is beyond the reach of both word and mind. It is not the mere absence of sound. When words are suggestive of the Truth, the true silence is the gateway to experiencing of the same. One may say silence is the most exalted and effective form of sound and sound is the effort to express the deep experience in silence. When sounds communicate the diversity of existence, silence expresses the oneness of reality behind.

Even the syllable Aum is merging into silence in its chanting; actually through the door of silence it is uplifting one to the deep consciousness which is the real plane of reality.

In this world of cluttering voices, silence acts as a protecting shield when inner search for the reality is going on. The silence, the observer of the silence, the reality sought through silence- all are but One! 108, 109. A collection of words cannot represent Brahman.

Why, words even fail to clearly express about this world.

The Wise men are of the opinion that silence and Brahman are indivisible. For that reason the practice of silence is imposed on dullards.

Who can explain Brahman, which cannot be illustrated by words? Why, even to give a clear picture about this phenomenal world, words are insufficient in many occasions.

For instance world can be described neither as real nor as unreal. If it were unreal it would not have been experienced continuously. If it were real it would have stayed immutable, non-dual and permanent. Thus if the words cannot categorically state about the world which is so near, visible and perceivable, what to say about Brahman which is the very cause of this universe and is so subtle in nature? Thus silence is the best policy while subject is Brahman. What can be conveyed through a deep silence is never transferred through even the best available vocabulary.

There is an irony in this statement. Spiritual experience is some thing, which cannot be transferred but a thing to be achieved through personal enquiry. What cannot be transferred cannot be depicted in words. One cannot convince someone else who has never tasted sweetness, what sweetness is. It is because of this specialty of spiritual matters, great teachers insist their students to practice silence and meditation.

110. The place is without the world in all the time. It is the singular truth. The visible world dissolves into it.

In Geetha and other spiritual scriptures it is instructed that a seeker of truth must select secluded place for meditation.

Here it is revealed what is the true significance of such a place.

Brahman is singular. Nothing else can be present along with It in past, present or in future. This singular truth itself is the real secluded place. Such a place permeates the whole

universe too. The same meaning is borne in the fourth and fifth sloka in the ninth chapter of Bhagavath Geetha. It says “ the whole universe is permeated by Me as unmanifest.

Everything exists in Me. But I don’t dwell in them.”

Such statements may appear contradictory in verbal sense.

But the true implication is that of non-dual state of Brahman.

Since there are no time and space without Brahman every thing must exists within It. However nothing of the world can ever malign Brahman nor can challenge the singularity of Brahman. Thus Brahman continues to be the Absolute Singular Reality forever.

111. Time is the non-dual, singular bliss that is Brahman.

Astonishingly, the whole universe comes into existence from it all within a second!

The universe is dynamic and has evolution as its nature. It is these characteristics of the universe that generates the feeling of space and time. It is the incessancy of orderly events that generates the awareness of time. So time is a relative experience. Owing to the eternal all pervading equanimous nature of Brahman, there is no relevance to the concepts of time and space in Advaitha. In other words the space and time we experience is the part of the phenomenal world and not that of Brahman. Such a universe is generated, thrives and ends in the Brahman, which in turn has no beginning, and also has no end. Thus it is very clear that even if we accept universe as a temporary or functional reality, it is all the way bound fully within Brahman with respect both to time and space. Compared eternity of Brahman, the existence of universe is very dwarf. The gigantic universe is like a pearl and the eon of time is like a second! The time and space being generated, existed and ended in Brahman, on ultimate analysis they are nothing but Brahman.

112-114. That which is conducive to uninterrupted thought of Brahman alone is the right posture; all other postures are merely painstaking. The posture of wise is nothing but basic root of all creations. It is the fundamental cause of this universe. It is eternal. The wise remains submerged in It. That which is the primal cause is also the power by which one can control the thoughts. This is fit to be adopted by the Yogis of the highest rank.

The true significance of any posture is that it must permit the performer to remain completely absorbed in the consciousness

of Brahman. Other postures, which are physical torturing, would only make the process of meditation difficult. The postures must be simple. But it should not be so unattended by oneself that laziness of mind or sleepiness creeps in. If such things were taken care of the meditation of the Supreme would become easier.

The posture of the wise is nothing but that Supreme reality in which the universe exists and by which the universe thrives.

The wise remains submerged in It all the time.

The principle that underlies the whole universe and which is the power by which man could control his mind and that which is accepted by Yogis as their ultimate goal, is the fundamental root.

All different names and explanations given here correspond to Brahman. Calling a thing by different names cannot differentiate the thing to multiplicity. Like wise in spite of the various names and attributes we suggest, Brahman remains as a Singular Undivided Reality.

115. It is the equipoised dissolution in Brahman, which is the steadiness of the body. A merely straightened body is not at all different from a dry wood.

The Brahman is everywhere in the universe and beyond. The positioning of the body conducive to maintenance of this awareness is the proper posture to be adopted. Depending upon the physical conditions of persons, different postures are thus adoptable. There is no point in torturing the body for achieving a difficult angle or steadiness. If the body is tortured by such methods, the process of experiencing the spirit within will be very difficult. So hardly there is a chance that the person can enter into the higher realms of life. On ultimate analysis, it is the life itself that is Brahman. Naturally it is foolish to think that by taking the life through various sorts of sufferings and torturings, Brahman can be realized!

116, 117. To realize every thing to be permeated with Brahman is the wisest state. On the other hand focusing on the tip of nose is mere stupidity. Again the realization that beyond the distinction of Observer, observed and observation is the wisest state. Focusing on the tip of the nose is mere stupidity.

While we contemplate, the eyes must be focused somewhere.

In Yoga teaching, the tip of the nose is mentioned to be such a focusing point. But many a time such practices lose their true

meaning and become a prosaic exercise of no inner content.

The real vision is not the focusing of eyes on some material object, but visualizing that everything is Brahman. In other words, the intellectual distinction such as the observer, observed and the process of observation must go away and the seeker must realize the Singular Reality and experience It all the time.

118-120. The different faculties like mind, memory, conscience etc are nothing but Brahman. The rejection of all differentiating thoughts with the help of contemplation is control of breath. The expulsion of the phenomenal world is exhalation. The thought that I am Brahman is Inhalation. The retention of this awareness is holding of breath. Such activities are equivalent to torturing of nose and breath for a dullard.

Mind, intellect, conscience and ego are the four functional sections of man’s inner response system. It is out of the diversity of this universe that recognition is essential. The allpervading equanimous Brahman is undivided and undifferentiated. None of the inner faculty mentioned above can distinguish Brahman. Brahman being Absolute, no tool which is designed to interact with a relative world, can deal with It. Brahman alone can realize Brahman. So the only way to realize Brahman is identify with It by dissolving all faculties unto It. Actually this is the true significance of Pranayama.

The denial of material and so transient world is exhalation.

Once it is denied the mind is empty, which has to be filled with the thought that every thing is Brahman. This is inhalation. Retaining of this thought is equivalent to the retaining of breath. Without knowing all these things, if some one resort to the process of taking breathe in and out retaining it in between, it is nothing better than a sort of selftorturing!

121. To remain absorbed in Brahman, knowing everything is Athman is Prathyahara. It is an attribute to be inevitably possessed by a seeker.

According to Yogasuthra of Pathanjali’s, Prathyahara is the process in which all senses are absorbed into the mind abandoning their connections with their objects. But the very mind is imperfect and transient which has existence only in dualities. Once senses are subjugated, mind has no function to perform and becomes inactive.

Then what remains is the non-dual reality, which is nothing other than Brahman. To conclude, Prathyahara is the process of absorption and dissolution of the mind in Brahman, which was hither to roaming and enjoying the multiplicities that the world has been.

122. The ability to recognize that everything that mind meets is nothing other than Brahman is Dharana.

According to Yogasuthra of Pathanjali’s, Dharana is the steadfastness of the mind on something it deals with, be it an object or idea. In Athman there is no differentiation.

Everything is but Brahman. So there is no requirement of any artificial control or concentration of the mind. Once mind realizes that all the diversities of forms, names and ideas seen and heard around are nothing other than Brahman, then wherever mind is engaged it sees and knows only Brahman.

This is the culmination of Dharana.

In the original text it is mentioned that nature of Dharana is that wherever the mind goes, there it is recognized to be Brahman. Here it is mentioned, with whatever the mind meets all of them are recognized as Brahman. But actually there is neither contradiction nor any deviation. One place is distinct form another mainly because of the difference of objects in the two places. In a wide spread desert as well as ocean, where there are no distinguishing objects, all places are felt alike. So if in spite of the differences in the objects in two places, one realizes the same Brahman, he is realizing Brahman in all the places alike. So even though the idea is expressed using a different concept, the ultimate meaning has no variation from that in the original text.

123. Meditation is that state of mind in which it realizes itself to be Brahman and thereby remains by itself. This is the root cause of eternal happiness.

Meditation is the process in which the mind incessantly flows into and merges with the thing meditated upon. If the river that flows into the ocean and merges with it can take a mental attitude, it will be “ I am the ocean”. If the name and forms are kept aside, river and ocean are basically the same.

The real meditation is actually keeping the thought that “ I am Brahman” at the exclusion of all other thoughts and remaining with that thought forever.

124. Samadhi is the process of getting stabilized in the contemplation of Brahman along with the total renunciation of the activities of thoughts and memories.

According to Pathanjali, Samadhi is the process of getting absorbed in the thing meditated upon, in the culmination stage of meditation. Here the only difference is that the thing meditated upon is nothing other than Brahman. This must be so since there is nothing other than Brahman.

Many ignorant takes that meditation is a state of lack of consciousness. If the whole universe were of one colour, there would not have been the very concept of colour; even then that colour does exist! Likewise, the whole universe is permeated by the consciousness of Brahman. A person of realization alone can experience this. But an ignorant looking from outside cannot experience or understand what this state is. Samadhi is not a state of non-awareness, but the state of Supreme Awareness.

This has completed the explanation of the fifteen steps, leading to the self-realization. If they are scrutinized one thing will be very clear. All of them are stating the same thing that is the realization of Brahman through constant and continuous dedication to Brahman. Actually these fifteen sloka have only metaphorical significance. This is because there are only two states- one, in which one is ignorant about Brahman; the other is that in which one has attained to Brahman through self-realization. The transformation form the first stage to the second can be made into any number of divisions. But in reality, this is a continuous process as if from darkness to light. The separate stages in it are only conceptual or technical.

125, 126. By the persistence of meditation one must master the self that is pure bliss. One must be able to establish in that at any time. The Yogi is beyond all such practices because he has attained to perfection; his state is beyond the capacity of discernment by words or mind.

A perfect yogi who has realized the union with Brahman always enjoys the bliss that is Brahman. If at all momentarily he were distracted, he comes back to the same state so soon, because that is his original nature. Even such aberrations occur only when the mind is not completely annihilated. When the mind is no more there, he remains all the time in the supreme state from which there is no falling back. Further he

does not have to perform any exercise to remain in and retain that state. He is that. The state of such person cannot be expressed verbally nor it can be assessed mentally. The only way to know that is to become that!

127, 128. The lack of curiosity, laziness, love for indulgences, sleepiness, delusion, carelessness, pleasure seeking, void ness- such are the hindrances in the path of yoga. A seeker of Truth must overcome them slowly.

While we practice yoga up to the stage of Samadhi, various sorts of hindrances are definite to come on the way. The lack of curiosity arises from the feeling that there is nothing to be achieved higher in life. It is a deluding complacence that destroys the curiosity within. Once caught up by such a feeling, laziness follows. But the epicurean mind won’t simply sit like that for long. It seeks pleasures of the lower world and starts indulging in them. Since our body is a device of limited capacities, even when objects of enjoyments are available in plenty, it cannot enjoy them in proportion. Feelings of rejection, laziness and sleepiness would follow.

On the other hand if someone did not lose the curiosity and continued in the path of seeking the truth, there can be hindrances of a different nature. Once the mind start concentrating, happiness grows within. Then one feels that much is enough and out of such complacence he stops working for further progresses.

Again if continued further, other sets of problems are on the road. During the transformation from the present state to the higher life, an interim state of void has to be crossed over.

When such a stage is reached many are frightened and so refrain from the spiritual track. So it is very clear now only if one is well determined until reaching the final destination, he is sure to fail in his spiritual expedition. Only Brave men have the right to enjoy the ultimate bliss that is Brahman.

129. There is materialism in the thought of matter; there is void ness in the thought of vacuum; (likewise) in the thought of Brahman there is Absolute perfection. This has to be practiced.

The very basic nature of mind is discerned here. When the mind thinks about some object, it identifies with that object, in proportion to the intensity of the thought. If a feeling is cherished, mind identifies with that too. Why, if the thought is focused on vacuum, mind itself become void. Thus we see

mind is a three dimensional mirror or projection of the things and ideas. In the rush hour the flow of time is experienced as very fast and in lazy hours it is very slow. To conclude mind has no innate nature of its own with respect to forms, feelings and time. If that is the case one can easily identify it with Brahman by constant practice.

130. Those who have abandoned the thoughts of Brahman, which is the very method of self-refinement, are not different from animals. Their lives are in vain.

It is the faculties called mind and intellect what makes man superior to other animals. Even though they have limitations in applications, they have to be used for the most important purpose namely seeking the Ultimate Reality. These faculties are such that the very moment they realize truth they become one with that. But man is using these faculties for either trivial purposes or for heinous activities. This is a great treachery. If that is the case in what sense man can be called superior to animal? He is rather inferior because in spite of all the advantages he is blessed with, he prefers to remain in the level of animals.

The devices like brain have a localized nature. However its activities namely analysis, identification, awareness etc do not have this localized nature. Even then its field of activities always remain within the circle of known. It can never cross beyond. The cosmic awareness of Brahman is limitless and all pervading. Human awareness is only a feeble reflection of this. Even then, by regular practice, one can expand it and ultimately make it dissolve in to the cosmic awareness, which is its source. The ultimate aim of life is nothing different.

131, 132. The one who has realized the wisdom of Brahman and who also enriches it by regular meditation is a blessed one and is respected by the whole world. In whom the awareness of Brahman resides, flourishes and attains perfection, he has realized Brahman. A mere scholar cannot attain to that.

All respects the one who has realized the wisdom of Brahman by unfaltering enquiry, who then enriches it by regular practices and thus slowly with Brahman. Only great men has the right for identification with Brahman. On the other hand those who know Brahman only in the scholastic level without regular practices for the attainment of That, can’t ever have the ultimate realization. They are nothing different from the

books that contain all informations but lack experiences, but are dead letters!

133. The one who is merely scholastic about the spiritual wisdom, lack in awareness and is also sensual in nature, such a person would remain in the entanglement of births and deaths out of ignorance.

Some people are like that. They study the subject vastly and turn out to be an exponent in the subject and unparalleled in oratory. But what such people know is a collection of informations and what they talk are set of words arranged tactfully. The knowledge they store and proclaim is incapable of shedding light within and there by bring an inner transformation to him is merely wasted. It may happen that by hearing him some one else is enlightened where as he still remains in darkness!

Behind their knowledge, they remain slaves to the material pleasures and worldliness. So like any other unintelligent person, they too remain in the grip of the vicious cycle of births and deaths. They never realize the fact that worldly enjoyments and spiritual enlightenment cannot reside together. Scholasty is not wisdom.

134. One should not remain out of the consciousness of Brahman even for a while; great sages like Brahma, Sanaka, Shuka etc, had achieved such a state.

There is nothing other than Brahman in time and space. Space and time actually reside in Brahman. So one should not remain devoid of that awareness even for a fraction of a second.

What is the outcome when one remains outside this awareness is unpredictable. Great sages like Brahma, Sanaka and Shuka stand as examples of those who have attained to such a state of awareness.

135-137. In the effect there is cause. But the cause has no effect in it. Since there is no effect, there cannot be a cause. So Brahman alone is the Reality. It is evident from the clay versus pot example. In this way those who are pure in heart can attain to realization. Once realized, the next is identification.

The universe is a network of causes and effects. It as a whole is an effect emerged from the fundamental cause, Brahman.

Once the effect is proved to be an illusion, Brahman is not

cause anymore for anything. Thus by the denial of the universe, pure Brahman alone remains.

If this idea is not yet clear think always about the relation between clay and pot. Before the construction, during the utility and finally when broken down, all the time the pot was pure clay. It has not transformed to anything else. Whether there was a restriction by form and name or not, the pot was always clay. Same is the relation between Brahman and universe. In the beginning one may feel their distinction as two. Thus duality would be the idea grasped. But on rigorous application of intelligence the fact of singularity of Brahman is revealed within. Those who have a pure heart thus realize the ultimate truth about life, universe and Brahman- that is, they are not different and distinct, but Brahman alone.

138, 139. The relation between the cause and effect can be discerned by synthetic method or analytical method. Both are equally good for the logical explanation of Brahman.

First observe the cause in the effect; then abandon the effect. What remains is Brahman, which is indistinguishable from the state of a yogi.

Here the logic of arguments in favour of Brahman is discerned.

The logic can be applied in two ways. The first is the synthetic method. If the effect is there, there must be the cause. The universe is an effect of continuous experience. So the cause for it, namely Brahman also must be existent. Second is the analytic method. If there is no cause, there can be no effect.

Since universe is there, Brahman is also there.

A causeless effect cannot exist. So on ultimate analysis, even the effect is the cause. Then abandon the very thought that it is the effect. Then what remains is nothing but cause, even though it cannot be called a cause anymore. The Brahman is thus both causeless and effect less. The yogi who has identified with the Brahman is Brahman itself.

What detailed here is all a part of logical analysis. But awareness is far beyond any analytical logic. Brahman cannot be attained by mere logical analysis. By thoughts and arguments one may be able to accept Brahman as an idea. But here we are seeking a reality by using our mind and intellect, which are designed to be operative in a field far below that of the ultimate awareness. So even though up to a level they are useful, beyond that level they can have the negative effect of thwarting the spiritual progress.

So a real seeker must observe the very function of the mind and intellect, there by understanding their limitations. The very realization of this is the method to overcome it. Then the awareness grows beyond the limitations and realizes the true nature of things. The mind and intellect are then dissolved into the vastness of the awareness. What remains is Brahman and nothing else!

140. With determined meditation, the meditator is identified with what is meditated upon, like the mythical transformation of the worm to fly.

If one continually meditates upon something he is totally transferred until he unifies with that. Metaphorically the worm, which was taken to the hole by the flies for taking the fluid oozed out of its body as food, out of fear of the flies, gets transformed to a fly. Likewise one who constantly and ardently meditates upon Brahman is transformed to that.

Scientifically the transformation of the worm to fly of another species is impossible, as we know. Constitutionally worm is different from the fly. But the very ultimate nature of human being is Brahman. So there is nothing unscientific about the transformation of him as Brahman. Actually this is not even transformation because he is always that. It is only a matter of realization of that truth.

141, 142. By the controlled meditation one must realize that the seen and unseen worlds are nothing but Brahman.

By dissolving the seen in unseen, the universe is identified as Brahman. By achieving this, the wise enjoy the eternal bliss of Brahman.

Here things are concluded. The wise should realize that everything- seen and unseen- is not different from his Athman. Then by merging all the seen in the unseen all dualities must be removed. Then what remains is pure Brahman, which is not at all different from the Athman, which is involved. The Athman thus enjoys the perpetual bliss that is Brahman.

143, 144. Thus here by completed the rendering of Raja yoga. Those who are inefficient in its practice can also add Hatha yoga. For those who have purified their heart, can attain to perfection through Raja yoga. Those who keep reverence to their masters soon attain to the inner purity, which is essential for adopting Raja yoga.

The very fifteen-stepped Raja yoga mentioned so far is sufficient for the liberation of those who have attained the inner purity. However for those who have not yet brought mind and senses under control, the direct practice of Raja yoga would be difficult. So they have to practice Hatha yoga in the first stage, which involves rigorous practices to control senses and mind. Once a control is thus achieved, by observing the four fold observations as mentioned in the beginning of this book, one can attain to inner purity. This when followed by the above discussed Raja yoga leads to the ultimate liberation of the seeker. The stalwart faith in Guru or God is mentioned as a means to the easy attainment the inner purity. This statement concludes the text.