Bhaskareshwarananda SvetasvataraUpa

THE SVETASVATARA UPANISHAD, thru Scars ... http://scars.tv/swami2001.
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THE SVETASVATARA
UPANISHAD
Swami Bhaskareshwarananda’s Elucidation of
Shankaracharya’s Commentary on the Upanishad
By Swami Vedananda
Foreword By Swami Prabuddhananda
Scars Publications
America
THE SVETASVATARA UPANISHAD

isbn# 1-891470-36-1
1 of 183 03/21/2010 10:13 AM

THE SVETASVATARA UPANISHAD, thru Scars ... http://scars.tv/swami2001.htm
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Swami Vedananda
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You can’t be free or strong until you can speak up
THE SVETASVATARA UPANISHAD copyright © 2001 Swami

Vedananda
book design copyright © 2001 Scars Publications and
Design
No part of this book may be reproduced or transmitted in
any form or by any means, graphic, electronic, or mechanical,
including photocopying, recording, taping, or by any
information storage or retrieval system, without the permission
in writing from the publisher.
FOREWORD
“The Upanishads are a great mine of strength. Therein lies

strength enough to invigorate the whole world; the whole
world can be vivified, made strong, energized through them.”
(Swami Vivekananda)
The Svetasvatara Upanishad, though not one of the more
ancient Upanishads, is nevertheless considered a major
Upanishad. It contains varieties of Vedantic ideas both
philosophical and religious. Emphasis on bhakti, which is not
usually found in Upanishadic literature, is one of its special
features. There are beautiful imageries regarding the Ultimate
Reality or Godhead, which form very appropriate themes for
meditation. The Svetasvatara Upanishad is interspersed with
hints and instructions for practicing the presence of God; it is
an excellent handbook for spiritual life. The present edition of
the Svetasvatara Upanishad is based on Sri Shankaracharya’s
commentary as explained during the classes given by the late
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Revered Swami Bhaskareshwaranandaji, who was one of the

respected, scholarly monks of the Ramakrishna Order. Swami
Vedananda, the compiler of this book, had attended his
classes, and with the help of the notes of Swami
Shivatattwananda has worked hard to bring out the message of
the Upanishad as commented on by Acharya Shankara and
elucidated by the Revered Swami. He has ably accomplished
this difficult task. Trust spiritual seekers of different
denominations will find this valuable work to be a useful guide
in their spiritual life.
Swami Prabuddhananda
Vedanta Society of Northern California
San Francisco, June 3, 2001
PREFACE
The Upanishads are the philosophical portions of the Vedas.

They speak of the oneness of all existence. The real nature of
man is shown essentially as divine and identical with the
infinite Impersonal God. The way to that realization is shown
by the Rishis who themselves realized the truth spoken of in
these Upanishads. The subject matter of the present work is
the Svetasvatara Upanishad, on which the great
Shankaracharya of the eighth century A.D has written a
commentary in Sanskrit. Swami Bhaskareshwarananda
elucidated this commentary and other Upanishads in depth at
his classes at the Nagpur centre of the Ramakrishna Math and
Mission, under whom I studied for a long time. This work is
unique for its great clarity in understanding the intricate
philosophical points involved in grasping the nature of Reality,
which is extremely subtle. It will be a great boon to the
students of Vedanta Philosohy all over the world. In my
opinion such a book on the deep and intricate Advaita
philosophy of this Upanishad with great clarity has not yet
been published .
The Svetasvatara Upanishad containing 113 verses and
divided into six chapters belongs to the Krishna (Black) Yajur
Veda and is named after its author the Rishi Svetasvatara. No
date can be given to this or other Upanishads , but tradition
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believes them to be at least 4000 years old. It expounds the

philosophy of Advaita (Monism) with emphasis on Advaita
Bhakti. This work on the Svetasvatara Upanishad, is a detailed
elucidation of Shankaracharya’s commentary (8th century
A.D) on the Upanishad by the Revd. Swami
Bhaskareshwarananda who threw light on this and other
Upanishads at his classes at the Nagpur Center. A brief
description of the classes at the Nagpur center and brief
details of Swami Bhaskareshwarananada, the central figure in
this work, is given below.
In the year 1925 Revd. Swami Shivananda (Mahapurush
Maharaj) a direct disciple of Sri Ramakrishna and a brother
disciple of Swami Vivekananda of world fame, laid the
foundation stone of the Ramakrishna Math at Nagpur, Central
India. Later in 1927 he sent his disciple, Revd. Swami
Bhaskareswarananda, to Nagpur to establish the Center.
Mahapurush Maharaj, in addition, revealed to Swami
Bhaskareshwarananda of the glorious spiritual vision he had of
the future Nagpur Math and inspired him to establish the
Math. Swami Bhaskareshwarananda was himself an
extraordinary spiritual soul of a high order. At the age of five
his mother, a devotee of the holy mother (Sarada Devi the
Divine consort of Sri Ramakrishna) took him to the holy mother
who blessed him and prophesized a great future for the boy in
the Ramakrishna Order. Swami Bhaskareshwarananada had
tremendous guru Bhakti and Mahapurushji his teacher had
great love and appreciation for his disciple. Swami
Bhaskareshwarananda had the unique oppurtunity of studying
and discussing the Sastras with Mahapurushji his guru.
Knowing well the ability of Swami Bhaskareshwarananda,
Mahapurushji early in the twenties directed him to hold
classes on the Vedantic Scriptures at the Bhubhaneswar Math
and himself sat in those classes to encourage the disciple. At
the Nagpur Math Swami Bhaskareshwarananda was particular
to hold Classes on the Sastras for the inmates which he did till
the early 70’s., before he passed away in 1976. I had the great
fortune of attending those classes from 1953 to 1976, with a
gap of about two years. In 1953 when I visited the Nagpur
Ashram (Center) for the first time I observed that Swami
Bhaskareshwarananda was taking classes for the inmates twice
a day morning and evening, which indicates he had something
positive to give to the students. He usually followed the
commentary of the great Sankaracharya while expounding the
Sastras. Swami Bhaskareshwarananda’s deep spiritual insight
clearly becomes manifest in this work.. He invariably saw a
psychological sequence in the unfoldment of spiritual thought
in each succeeding mantra or verse of the Upanishad and
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brought new light on Sankara’s commentary. The original

notes of Swami Bhaskareshwarananda’s classes on the
Svetasvatara Upanishad were jotted down by Swami
Shivatattwananda a senior monk at the Nagpur Math. The late
Swami Shivatattwananda was very scholarly. He had translated
a major portion of the Lila prasanga (life of Sri. Ramakrishna),
the Gospel of Sri. Ramakrishna, the four Yogas of Swami
Vivekananda and other books into Marathi.
Many others like me utilized Swami Shivatattwananada’s
notes for our study. Swami Shivatattwananda’s notes were for
his own use and therefore were brief and abstract and suited
to his own advanced understanding. Therefore I have
elaborated upon it giving additional explanations for clarity
and easy understanding of the reader. It has become possible
to write this book, since I was fortunate to study the
Upanishads and other Sastras under Swami
Bhaskareshwarananda for eighteen years, grasping his subtle
and deep thoughts on the Vedanta philosophy. The additional
valuable help was Swami Bhaskareshwarananda’s class notes
on this Upanishad which forms the general basis for this work.
I have quoted from Sri Ramakrishna’s and Swami
Vivekananada’s teachings at a few places, being the views of
the most modern Teachers of Vedanta, for further clarity. The
knowledge of Brahman the theme of the Upanishad being
extremely subtle, these illuminating thoughts of Swami
Bhaskareshwarananda on this Upanishad I feel will be a great
help to many. The verses have been translated keeping in view
the transcendental meanings they are intended to convey
rather than their literal meanings.
I have tried to bring out to the best of my ability Swami
Bhaskareshwarananda’s deep spiritiual thoughts in
elucidating the commentary of the great Acharya Shankara on
the Svetasvatara Upanishad. It is interesting to note that
Swami Vivekananda has profusely quoted from this Upanisad
both at the Chicago parliament of Religions (1893) and in his
other lectures in the West, which will indicate its importance.
This work is unique for its detailed and lucid exposition of
Sankaracharya’s commentary on each and every verse and an
elucidation of his lengthy introduction to the Upanishad
A number of philosophical terms occur in this work. For
clarity these have been classified and explained in the
Technical Glossary and the student is advised to familiarize
himself with these terms first before reading this work on the
Upanishad. It is hoped the book will be a great help to all
seekers of Moksha (freedom), through the knowledge of this
Upanishad.
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Swami Vedananda.
ACKNOWLEDGEMENTS
I am pleased to acknowledge the help that I received from

persons mentioned below in bringing out this book. First of all
I wish to thank Swami Prabuddhananda of the Vedanta Society
of Northern California, San Francisco, USA, for generously
welcoming me to the Vedanta Retreat at Olema, where this
work had its inception. The Swami also graciously agreed to
write a Foreword to this book. By the grace of Sri Ramakrishna
the following chain of events took pace: Swami Vedananda,
also of the San Francisco Vedanta Society, had a desire to
study the Svetasvatara Upanishad, a desire he conveyed to me,
knowing very well of my regular visits to the USA. I readily
agreed, and for a few months we studied the Upanishad
together at Olema with the help of Revered Swami
Bhaskareshwarananda’s class notes. This effort ultimately
crystallized in the form of the present work. In this way Swami
Vedananda assisted in the preparation of the initial draft
manuscripts pertaining to Shankaracharya’s introduction to
the Upanishad and the first three chapters, and later assisted
in the final proof reading of the whole book. Another
sannyasin, whose name I wish to publish later after receiving
permission, did the proof reading of the book at the drafting
stage. I am also obliged to a friend of mine (who does not wish
his name to be published) for all the help that I received in
typing and proof reading of the Sanskrit verses and their
transliterations. My heartfelt thanks go to Mr. John P.
Kennedy, a friend of mine, for his generous contribution
towards the publication of this book.
Lastly my thanks to Srimati M. Jayalakshmi, Ms.

C.Subhashini, Ms.T Meena and Ms. Shailaja Kasinadhuni all of
Hyderabad, India, for working on the manuscripts on the
Computer. Lastly my thanks to all others who contributed in
bringing out this book in many other ways.
Swami Vedananda
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SVETASVATARA UPANISHAD
List of Abbreviations
1) Adh. Adhyatma Upanisad

2) Adh. Ra Adhyatma Ramayana
3) Ai. Aitareya Upanisad
4) Ai. A. Aitareya Aranyaka
5) Aru. Aruneya Upanisad
6) Asr. Asrama Upanisad
7) Ath. Atharvasiras Upanisad
8) B.G. Bhagvadgita
9) B.S Brahma Sutras
Br. Su. Brahma Sutras
10) Bb. Brahmabindu Upanisad
11) Bhag. Srimad Bhagavata Purana
12) Br. Brihadranyaka Upanisad
Br. Up. Brihadranyaka Upanisad
13) Br. Pu. Brahma Purana
14) Ch. Chandogya Upanisad
15) Chh. Up Chandogya Upanisad
16) Is. Isavasya Upanisad
Isa. Up. Isavasya Upanisad
17) Ka. Katha Upanisad
Ka. Up Katha Upanisad
18) Kai. Kaivalya Upanisad
19) Kau. Br. Kausitaki Brahmana
20) Kau. Kausitaki Upanisad
21) Ke. Kena Upanisad
Ke. Up Kena Upanisad
22) L. P. Linga Purana
23) M. W. Monier Williams:
Sanskrit-English dictionary
24) Ma. Up. Mandukya Upanisad
25) Ma. Ka. Mandukya Karika
26) Ma. Na. Mahanarayana Upanisad
27) Mai. Maitreyi Upanisad
28) Mbh. Anu. Mahabharata, Anusasana-Parva
29) Mbh. As. Mahabharata,
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Asvamedhika-Parva
30) Mbh. Ud. Mahabharata,
Udyoga-Parva
31) Mu. Mundaka Upanisad
Mu. Up. Mundaka Upanisad
32) N. Narayana’s Dipika
33) Nr. Pu. Narasimha-Purva-Tapani
Upanisad
34) Pa. Su. Panini-Sutras
35) Par. Paramahamsa Upanisad
36) Pr. Prasna Upanisad
37) R. Rg-Veda
38) S. Sankaranand’s Dipika
39) S. Br. Satapatha Brahmana
40) S. Y. Sukla Yajur-Veda
41) Sa. Sandilya Upanisad
42) Su. Subala Upanisad
43) Sve. Svetasvatara Upanisad
Svet. Up. Svetasvatara Upanisad
44) Tai. Taittriya Upanisad
45) Tai. A. Taittriya Aranyaka
46) Tai. Br. Taittriya Brahmana
47) Tai. S. Taittriya Samhita
48) V. P. Visnu Purana
49) Yaj. Yati. Yajnavalkya Yati- Dharmastra
50) Yoga. Yoga-Sikha Upanisad
51) Yoga. Vas. Yoga Vasishtha
SANKARACHARYA’S
INTRODUCTION
This is a summary of the Introduction to the Commentary by

Sri Shankaracharya. The student may come across repetitions
in this introduction as well as in the explanations to the
Upanishad. He is requested to bear with them, as in the
expounding of the Vedanta, such repetitions have been found
necessary. The main trend of this upanishad is Advaita bhakti
(devotion); namely, this upanishad inculcates the
understanding that sadhaka (the spiritual aspirant), sadhana,
(the spiritual practice), and siddhi (the attainment of
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perfection in the sadhana) are all the Lila of the supreme

reality (that is, it is all the supreme reality alone, but
appearing in these guises). This is expressed in a personal way
by devotees as “it is all His lila”. This is what is termed
“advaita bhakti”.
To say that “everything is He, that appears as this world” is a
different way of expression, from saying that “there is no
sadhaka, sadhana, nor siddhi excepting Brahman, as in the
path of pure “jnana” or the path of knowledge. The path of
Advaita jnana emphasizes “neti, neti” “not this, not this”. Here
the emphasis is on seeing Him alone the Absolute and
Unchangeable as manifesting through illusory forms called the
world including oneself. These forms are seen as appearances
of the formless (Absolute). This Advaita Bhakti naturally leads
to devotion as well as knowledge, the forms melting into their
reality the formless.
Jnana arises in a relative sense from the performance of
sadhana by the sadhaka, but from the absolute standpoint it is
all His lila. You are not really there at all, nor your sadhana,
nor your success. All these are His lila, that is to say, the
Supreme Being appearing as such. In the words of Sri
Ramakrishna, “naham, naham, tuhum tuhum, I am not, Thou
alone art”, expresses this advaita Bhakti.
If the subject goes, the object also goes, or rather, the
subject and object become one. It is all He only. He appears as
all this.
Consciousness of doership should be eliminated in sadhana.
Then only it becomes subject-objectless or transcendental
sadhana. The idea is that the one consciousness is appearing
as the doer, doing and deed. Therefore “I am not doing
anything” is the philosophical truth.
Due to ignorance Brahman himself merges in His own
avidya, appears as all subjects and objects of the world and all
these subjects and objects assume an apparent individuality
separate from Brahman. The reactions to this ignorance, are
attachment, aversion, etc which brings about a tendency
towards samsara or relative existence, characterized by
cyclical coming and going in the form of birth and death.
The sadhaka must deeply feel this painful and meaningless
nature of relative existence, for without such deep analysis
and perception, the desire for freedom from relative existence
will never arise, and the sadhaka will ever remain in the grip
of endless desires for enjoyment. For this reason, Sri
Shankaracharya at the very outset of his commentary gives a
long description of the consequences that befall one, if he
takes the subject-object world as real and lives that life. The
main problem in life is that we take the subject-object
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consciousness as real, and that ignorance leads to the cycle of

births and deaths.
Sri Shankaracharya wants us to feel these reactions of
ignorance intensely that are taking place in our lives. What
then is the cause of this series of births and deaths? Avidya
(ignorance) or error is the only cause. Avidya is the dualistic
belief that the world and I are true, and to live one’s life on
that basis. The means to overcome this avidya should naturally
correspond with the nature of Reality, where no world or I
exists. Therefore if “I” and “mine” are retained to any degree
in sadhana, the means, one can never reach Brahman. The
sadhana accordingly should be of a subject-objectless nature
corresponding to the nature of the goal, free from I and mine.
Further this subject-objectless consciousness within sadhana,
should vibrate as experience and not merely as an idea. One
should be able to feel it in one’s inner being. Relatively one
feels he is the doer, but one should feel that really he is not the
doer, but that the Lord appears as the doer. What then is the
way to overcome this ignorance? First of all, a good or fit birth
is necessary; that is to say a birth wherein virtues like
discrimination, renunciation, and purity can arise and be
nurtured. Then there must be purification through karma yoga
. Then one must be able to surrender at the feet of a real
Acharya (illumined teacher), and become qualified for
self-realization by practicing the three-fold sadhana of hearing,
reflecting and deeply meditating on the ultimate reality under
his guidance. One should hear from the guru about the
subject-objectless nature of Brahman. This means not merely
to hear, but to feel this in one’s psychic being, in one’s heart
where one feels one’s “I” to be located. So also, one’s reflection
and meditation must be deeply felt in the core of one’s being.
Reflection (manana) and meditation (nididhyasana) are really a
further development of the process of hearing (sravana). The
three are one and the same thing, one leading to the next.
Spiritual realization will not take place by the process of
hearing only, unless it develops into absorption. Hear the
truth; let it play in your thought; then merge in it. This is the
process of sravana, manana and nididhyasana. After
performing such sadhana “I am Brahman” (“Aham
Brahmasmi”), such a vibration will arise. Not “I am” there and
then this “I” is Brahman, but “He is all” or “All this is Brahman
alone” (“Sarvam Khalvidam Brahma”)
Nothing other than Brahman is appearing before us; this is
the idea. This is the consciousness that one will achieve
through proper practice of deep introspective hearing,
reflection and meditation, maintaining the consciousness of
Brahma-Lila in his sadhana. As opposed to this, where one
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feels he is doing the sadhana himself and takes the sadhana to

be real and not as the lila of Brahman, the result will be
Samsara and not Moksha.
In view of this, what is the place and significance of
sadhana in spiritual life? No man, however clever or
intelligent, can get out of this bondage of maya by himself.
Success in sadhana comes by adhering to the line of teachers.
Prepare your life by karma yoga (disciplined and dedicated
work), then surrender to a qualified teacher. Perform spiritual
practices according to his instructions, not mechanically, but
through your whole being Ã‘ always keeping the Brahma Lila
consciousness behind your sadhana (“Not I but Thou art the
doer, deed, and action”). No doubt subject-object
consciousness will arise during sadhana, but side-by-side one
must struggle to bring in the transcendental subject-objectless
consciousness.
Sankaracharya in the beginning of his introduction to this
Upanishad gives a description in philosophical terms (of what
has been briefly described above), the apparent evolution of
the nondual Brahman through various stages. These stages
commence from Maya or delusion. Brahman falls a victim to
His own maya and becomes the jiva in bondage. Ignorance (of
jiva) and the subject-object consciousness within the jiva
cause the jiva to perform actions, good and bad. The
consequent reactions of such actions cause the jiva to get lost
in the ocean of samsara. Later, its performing dedicated
unselfish actions, surrendering the results to God, brings
about the dawning of purity and discrimination in the jiva.
Finally, its going to a guru and being taught by him get rid of
avidya and grief and bring about the attaining to Moksha or
freedom. This entire phenomenon of relative existence is
described for creating vairagya for Samsara in the sadhaka,
and to form the basis of sadhana by looking upon the entire
phenomenon as the very Lila of Brahman and attaining to
Mukti. It unfolds the message of the Upanishad and prepares
the corresponding psyche required of the student for the
study of the Upanishad. The above philosophic description is
detailed below.
CHIT SADANANDA ADVITIYA BRAHMA SVARUPO API
ATMA Ã‘ The Atma (jiva) though being of the nature of
existence, consciousness, bliss and one without a second.
It means the jiva in its real nature is the absolute reality
and therefore in truth there is no real sadhaka or jiva as such
and Brahman himself is the sadhaka and sadhana in lila. These
ideas must be present in sadhana if success is to ensue. The
sadhaka should know that his own and everyone else’s
existence, consciousness and bliss are all He in lila. He is all of
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mine, as well as the entire world. Whatever sadhana I am

doing is all His lila. If this idea does not come, sadhana will not
take one to Brahman or freedom.
Then who are you? You and your sadhana are He in lila.
Whatever you are doing is His lila, manifestation. The Absolute
takes your form in lila and is doing the sadhana as it were. The
sadhana is also his lila and not yours. After knowing this to be
the truth, dynamic sadhana (and not merely sitting quiet) with
that consciousness is required, in order to make this an
experience in life.
SVA ASHRAYAYA Ã‘ Ignorance or Maya rests in Him.
Maya is not a separate entity from Him. The evolution of
Brahman as the world proceeds from maya or Avidya, which
Maya is His lila expression. From within that infinite, Maya
evolves. Maya has no reality of its own. It is the power of the
Lord (“Devatma Shakti”). Its reality is Brahman. So the idea is
Brahman Himself becomes Maya or ignorance and that is His
lila expression (which is the beginning of the world
phenomenon).
SVA VISHAYAYA Ã‘ He becomes a victim of His own
Avidya. That is Brahman Himself falls a prey to his own maya
and becomes the bound Jiva. So the sadhaka has to feel in
sadhana, that his state of bondage is the lila of Brahman and
not real.
To explain further, an aspirant usually thinks, that he will
realize Brahman “through his own power or effort”. Such a
thought is contrary to the nature of Brahman as shown above,
since the bound soul is the Lord Himself in lila and there is no
real entity like the aspirant and his ‘I’ separate from Brahman.
The egoistic feeling “I shall realize by my own personal effort”
is thus totally contrary to the nature of Brahman.
What is the aspirant’s role then? The aspirant’s effort
should be without the idea of his doership, but with the idea
that the Lord appears as the doer and that the entire sadhana
is His lila appearance. Karma yoga without the idea of
doership will prepare the mind for merging in Brahman.
SVA ANUBHAVAGAMYAYA Ã‘ All experience it in this way;
“I do not ‘know’ about myself”. Just as in the Deep Sleep State,
every one feels “I ‘exist’, but I do not ‘know’ about myself”.
This shows that even while one is within ignorance, knowledge
or consciousness flashes. From this the conclusion is that the
Brahman after being bound as a jiva is expressing His own
knowledge of ignorance in the form “I do not know about
myself”, which is also His lila expression. So Sankara wants to
show that even in ignorance there is knowledge, which shows
it is all the lila of the Chit Brahman.
SAABHASAYA Ã‘ The subject-object consciousness within
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one, that “I am a sadhaka doing sadhana” is His reflection.

This refers to the subject-object consciousness with which the
sadhaka is doing all his activities in the world; whether he gets
bound thereby or he gets released from samsara, his
consciousness is the reflection of the Chit aspect of Brahman.
The idea is that the entire phenomenon of sadhaka in bondage
and his sadhana for attaining to freedom is the reflection of the
Chit (consciousness) and therefore is the lila of Brahman. The
bound soul as well as the aspirant after liberation
(“Mumukshu”) are both He. Meaning thereby that all is the
reflection of consciousness (“Chit”) of the Brahman. The
subject-object consciousness in which one dwells is the lila of
the Chit aspect of Brahman and is the efficient cause for all
one’s activity in the world. That subject-object consciousness
is His reflection. Everything is a reflection of consciousness. In
view of this, the sadhaka should feel that there is no real
individual (jiva) doing sadhana, but rather that the Lord,
appears as sadhaka, as sadhana, and as the success or
achievements of sadhana (“siddhi”). All aspects of sadhana,
such as the approach to the teacher, work, etc should be done
dynamically with this consciousness.
PRATIBADDHA SVABHAVIKA ASHESHA PURUSHARTHAH
Ã‘ Coming within the spell of avidya, Atma (Jiva) becomes lost
to its own glory and majesty. So if one dies without realization,
obstructed by his own subject-object consciousness, this will
be his fate. So the idea is that one should feel this intensely
and give up the life of falsity.
APURUSHARTHAM PURUSHARTHAM MANYAMANAH Ã‘
Due to avidya, the jiva considers what is not the highest good
of life to be the highest good. For instance he considers the
earning of wealth or other such avocations to be the highest
goal, and deviates from the supreme goal of human life, namely
eternal freedom and gets bound in the cycle of repeated birth
and death. Subsequently due to the effect of some meritorious
work done with a sense of offering it to God in some life, he
attains a fit body (like Brahmin). Brahmin here will signify any
one who has the capacity to contemplate on the
transcendental Brahman, which is the fitness referred to here.
He then goes to a real guru and hears from him about the
truth and through the process of hearing, reflecting and
meditating on the truth revealed by the guru, realizes the
truth in the form “I am Brahman”. Thus released from avidya
he becomes free from grief. One has to be convinced that
without knowledge (jnana) there is no Moksha. This is obvious,
because what is meant by Moksa? It is removal of ajnana by
jnana. One takes the world as real only because of ignorance
and this can go only by jnana (knowledge) and by no other
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way.
At this important juncture Sankaracharya quotes from
authoritative scriptures (Shrutis and Smritis) to convince the
sadhaka and generate faith in him about the necessity of jnana
which alone can bestow immortality. The quotations drawn
from various scriptural sources are a sermon on jnana,
depicting its various phases. For the sake of brevity out of
about thirty-two quotations only the first five of them have
been mentioned below.
“By knowing Brahman one attains immortality here. There is
no other way to its attainment.” (Taittiriya Aranyaka VI.i.6)
“If he does not know it (Atman), a great destruction (indeed)
awaits him.” (Ke. Up.II.5.)
“Those who know it (Brahman) become Immortal.” (Ka. Up
II.3.2)
“Desiring what, and for whose sake, are you exhausting out
the body.” (Br.Up.IV.iv.12)
“After knowing It (Brahman) one is not stained by sinful
action.”
“The knower of Atman transcends grief.” (Chh. Up. VII.i.3.)
“Having realized atman ... one is freed from the jaws of
death.” (Ka. Up.I.3.15.)
All these quotations are for creating faith and enthusiasm in
sadhana and to show the efficacy of knowledge to dispel
ignorance, so that the sadhaka may get lost in Brahman
through sadhana, without the least doubt about its efficacy to
dispel darkness. Further, understanding the thought in these
quotations, will transform the personality of the sadhaka,
raising him from the level of the individual to the universal.
Such knowledge, already dwells in all and just as the Rishis of
the past unveiled this knowledge, so also through sadhana all
can do the same. Thus observing the wise man who has
attained to the vision of Brahman in all, all others will be
inspired to achieve the same.
VISHUDDHIH PARAMA MATA Ã‘ This is the supreme purity
that dawns by realizing Brahman. Not only is a life based on
sex differences impure in this context, but also all other
pursuits in the world, except the supreme pursuit of
Brahmajnana (the knowledge of Brahman) are within
ignorance or impurity. Therefore Brahmajnana is the greatest
purifier. This has been revealed by the above scriptural
quotations. Advaita Bhakti (which is same as Advaita
knowledge) is the way as depicted by all the above quotations
and therefore it is in the fitness of things that the teachings of
the Upanishad whose purpose is to show the way of knowledge
should begin.
Advaita bhakti or jnana as the only means of sadhana for
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moksha was impressed on the sadhaka by various quotations

from authoritative shrutis and smritis to convince the sadhaka
that jnana alone leads to realization. Also if the meaning of the
word Upanishad is penetrated etymologically, as well as
literally, it reveals that by jnana alone destruction of ignorance
(samsara) takes place. Upa (the prefix) means near, Ni means
completely and Shad means to destroy. Thus Upanisad means
it shatters and destroys avidya, or ignorance, the seed of
samsara, resulting in the knowledge of Brahman (jnana). Thus
by penetrating the meaning of the word Upanishad, the truth
that by jnana alone, relative existence is destroyed resulting in
Moksha is also established. So Upanishad means not a mere
book but knowledge as above which destroys Avidya. When
one is following the Upanishad, he is following the revelations
concerning the supreme knowledge, the goal of humanity.
After stating this, Sankara discusses a very important
question, as to whether Karma and Jnana are on a par for the
realization of Brahman. Usually in most sadhakas treading the
path, when they reach a high state of purity and are pure
enough for a life of exclusive meditation accompanied by
intense vairagya (symbolised by jnana), a counter thought
negating this course of action comes in the form, “karma is
very neccessary, the guru has also said this, the Upanishads
have praised karma in certain sections and in modern times
Swami Vivekananda and other disciples of Sri Ramakrishna too
have placed tremendous emphasis on Karma etc.”. He
therefore instead of merging in Brahman through jnana either
reverts to karma, or tries to retain both karma and jnana and
does not achieve the goal. Shankaracharya makes a sharp
distinction between karma as such and jnana and holds the
view, that the value of karma is to bring purity in the sadhaka
and make him fit for transcendental contemplation or the
intuition of the Brahman, which later sadhana is the scope of
jnana. Without the purification through karma he will never be
able to feel the transcendental consciousness and that is the
place of karma in his life. In this sense Sankara says, that
karma is a means of realization, but not directly. If one
understands the position of karma and jnana in this sense,
then there remains no conflict between the two. So
purification through karma is as important as jnana for
realization, is the right understanding about karma. But karma
is an intoxicating thing and brings in its wake, name, fame,
power and the glamour of achieving concrete results, and very
often one is lost in karma for its glamour, losing sight of the
purpose for which the karma was commenced, viz. the
bringing about the purity for transcendental contemplation.
Thus falling a prey to name and fame, one becomes attached to
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karma and succumbs to it and does not wish to enter the

portals of jnana, which involves the complete transcendence
(renunciation) of the empirical consciousness of karma and
merging in the subject-objectless consciousness (the
Brahman). Thus due to his drag for retaining karma, he as it
were declares, there is no need for meditation, study of
shastras, approaching a guru and hearing the truth from him
etc. (which forms the upasana for jnana), but if he goes on
doing karma that itself will one day bring realization. He feels
karma alone or karma mixed with some jnana (Samucchaya) is
the way and not the total merging in the reality, which
involves his giving up his empirical karma consciousness to
which he has become attached. Karma as such thus becomes a
permanent element in his life as a matter of course. In this
connection a great saint has said “work is to be done not for
works sake, but for transcending work (consciousness)”
(Swami Shivananda). When Swami Vivekananda says “it is
better to be born in a Church than to die in it” he is implying
this same idea of attachment to karma which does not allow
one to go beyond it and merge in the reality. Sankaracharya is
not belittling karma, but is cautioning against its
magnification, which deviates the sadhaka from merging in
Brahman and gets him lost in karma (in the world). By karma,
Sankaracharya refers to the consciousness in karma with
which normally karma is performed, involving the realism of a
doer, deed and what is done. Whereas Jnana from the
consciousness point of view is quite different, it is subject-
objectless consciousness where every thing is one,
characterized by deep absorption in the transcendental
reality. So from the consciousness point of view karma and
jnana are different and obviously when the consciousness of
jnana rises the consciousness of karma diminishes and finally
disappears. The sadhaka through further absorption in that
jnana consciousness realizes the Brahman. The above is the
view of the Shruti. However illustrating the opponent’s
viewpoint and to sustain a discussion, Sankara quotes two
verses from the scriptures, showing that karma too can
directly take one to realization as follows (and later refutes the
same). “We (the devas) have drunk the soma juice; therefore
we are immortal” (Atharvasira Upanisad III.2.) and “Those who
perform the sacrifice known as the Chaturmasyam earn
undying merit”.
These quotations cannot be accepted as valid, since they
contradict the Vedas, the Smritis, and also reason. In order to
remove the false notions regarding karma and jnana, and to
refute those who believe to the contrary that karma also can
take one directly to realization as does jnana, Sankaracharya
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quotes sixteen verses from several scriptures, showing that

karma does not take one directly to moksha as does jnana. For
the sake of brevity only eight of them have been reproduced
here.
“As on this earth the objects (such as rice or wheat) earned
by action (such as tilling the ground, sowing etc.) come to an
end (through consumption), so also, in the heavenly world, the
celestial pleasures earned by meritorious action come to an
end through enjoyment.” (Mahavakya Upanishad 3.) “Neither
by work, nor by offspring, nor by wealth, does one attain
Immortality, but by renunciation alone.” (Kaivalya upanishad I.
3; Mahanarayana Upanishad VIII. 14.) “Frail indeed are those
rafts of the sacrifices, conducted by eighteen persons, upon
whom rests the inferior work; therefore they (the results of the
sacrifices) are perishable. Fools who rejoice in them as the
Highest Good fall victims again and again to old age and
death.” (Mu.Up.I.ii.7.) “Nothing that is eternal can be
produced by what is not eternal.” (Mu.Up.I.ii.12.)
The following are cited from the smritis.
“A man is bound by karma and freed by knowledge; therefore
the far-seeing sannyasins do not engage in karma.”
(Mbh.Sa.241.7) “This ancient samsara is said to be tainted
because it is filled with the impurities of ignorance. Liberation
is attained through the destruction of impurities, and not
through millions of actions.” (L.P.H.89-90). “The wise do not
achieve liberation by means of offspring or actions or wealth.
It is achieved only by means of renunciation. Otherwise, alas,
one roams about in the world.” (L.P.E.20). “As one performs
work, so one develops attachment to its fruit, which stands in
the way of transcending death. The wise, by means of
knowledge alone, realize the eternal and self effulgent
Brahman; there is no other path to its realization.”
(Mbh.Ud.,Sanatsujata,42.9). “Thus abiding by the dictates of
the three Vedas and desiring desires, they are subject to going
and returning.” (B.G. IX.21.) “All actions- such as giving gifts
of various kinds, performing penance, austerities and
sacrifices, being truthful, making pilgrimages, and performing
the duties belonging to various stages of life- yield fruits which
are reaped in heaven. They are mixed with pain and are
impermanent. But Knowledge yields a fruit that is certain,
peaceful, significant and (everlasting).” etc.
(Mbh.Sa.329.40,-331.44)
Thus karma cannot be a direct means to liberation, for such
a view contradicts the injunctions of both the Vedas and the
Smritis. As regards the objection that the Shruti exhorts one
to a life of activity for a hundred years (Isa Up.2.), implying
that karma along with jnana is the way to liberation, the
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answer is, that the said passage applies only to those who are
fit for action and not to those knowers of Brahman who have
transcended the (duality) consciousness inevitable in karma.
In support of this is the following quotation from the Gita. “But
verily, the man who rejoices in the Self and is satisfied in the
Self and is content in the Self alone-he has nothing for which
he should work. He has no object to gain by what he does in
this world, nor any to lose by what he has not done; nor is
there anyone, among all beings, on whom he need depend for
any object.” (B.G.III 17-18). Therefore in the state of
realization no longer karma consciousness remains. This does
not however imply that the realized soul will not do any karma,
but what is being implied is that karma consciousness
involving “doership” is no longer seen in his life. That the
realized souls work after realization is well known. A jnani is
never deprived of his knowledge as a result of action and
never gets entangled in this world due to action because of his
transformed or illumined nondual consciousness.
In support of the above discussion, regarding the position of
karma and jnana the following passages from Swami
Vivekananda will throw further light on the same. “Mark
therefore, the ordinary theory of practical religion, what it
leads to. Charity is great but the moment you say it is all, you
run the risk of running into materialism. It is not religion. It is
no better than atheism- a little less.———have you found
nothing else in the Bible than working for fellow creatures,
building—-hospitals? ——That sort of practical religion is good,
not bad; but it is just kindergarten religion. It leads nowhere.
———-What is the ideal of religion, then, if this cannot be
practical (religion)? And it certainly cannot be. What are we
here for? We are here for freedom, for knowledge. We want to
know in order to make ourselves free. “— —” The infinite
human soul can never be satisfied but by the infinite itself
—-Infinite desire can only be satisfied by infinite knowledge
—nothing short of that.”
“—-What is practical religion then? To get to that state—
freedom, the attainment of freedom.”(C/W vol IV pp. 239 to
241, 10th Edn. June 1972)—— “This is practical religion.
What else? Cleaning streets and building hospitals? Their
value consists only in this renunciation.” (ibid pp. 243 Vol IV,
The practice of religion, 10th Edn. June 1972).
Here, by “renunciation” Swami Vivekananda means the
purity attained by work (by charity and building hospitals)
resulting in renunciation which makes one fit for merging in
the transcendental reality. “Knowledge or freedom” stands for
jnana, the merging in the transcendental Reality. Here is
another quotation from Swami Vivekananda. “DISCIPLE. Ã‘
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Sir, now you are speaking of jnana; but sometimes you

proclaim the superiority of Bhakti, sometimes of karma, and
sometimes of yoga. This confuses our understanding. Swami
Vivekananda. Ã‘ Well, the truth is this, the knowledge of
Brahman is the ultimate goal-the highest destiny of man. But
man cannot be absorbed in Brahman all the time. When he
comes out of it he must have something to engage himself. At
that time he should do such work as will contribute to the real
well-being of beings. Therefore do I urge you in the service of
jivas in a spirit of oneness. But, my son, such are the
intricacies of work, that even great saints are caught in them
and become attached. Therefore work has to be done without
any desire for results. This is the teaching of the Gita. But
know that in the knowledge of Brahman there is no touch of
any relation with work. Good works, at the most, purify the
mind. Therefore has the commentator Sankara so sharply
criticized the doctrine of the combination of Karma and Jnana.
Some attain to the knowledge of Brahman by means of
unselfish work. This is also (only) a means, but the end is the
realization of Brahaman. Know this thoroughly, that the goal of
discrimination and of all other modes of practice is the
realization of Brahman.” (C/W of S.V. vol. VII pp.197-98 edn
1997). Here is another quote from a disciple reflecting the
view of Swami Vivekananda. “Disciple. Ã‘ Sir, you said just now
that knowledge and work are contradictory, that in the
supreme knowledge there is no room at all for work, or in
other words, that by means of work the realization of Brahman
cannot be attained. Why then do you now and then speak
words calculated to awaken great Rajas (activity)? You were
telling me the other day ‘Work, work, work Ã‘ there is no other
way’.” (Reply by) Swami Vivekananda Ã‘ Going round the
whole world, I find that people of this country (India) are
immersed in great Tamas (inactivity), compared to people of
other countries. ——- (for the sake of brevity the reply of
Swami Vivekananda has been curtailed and produced only in
part)——- Therefore I teach the people of this country to be
full of activities,” (C/W vol VII pp. 181 to 183 edn 1997).
In a way this is what Sankara implies when he says Karma
does not bestow liberation, as does Jnana, as karma is the
means and not the goal. But the knower of Brahman goes
beyond all such differences of karma and jnana. In order to
emphasize the power and glory of knowledge, Sankara quotes
again from the scriptures showing that a jnani may be
engaged in intense activity all his life and nothing adverse
would result from such actions. (As a matter of fact, the world
movers like Krishna and the Buddha were the greatest karma
yogis that were ever born.) “Knowing it one is not touched by
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evil action.” (Br.Up.IV.iv.23.) “Sin does not touch such a

person.” (Chh.Up.IV.xiv.3.) “Things done or not done do not
trouble him.” (Br.Up.IV.iv.22.) “All his sins are consumed [in
the fire of knowledge]” (Chh.Up.V.xxiv.3.) “The fire of
knowledge consumes all actions” (Linga purana). “There is no
doubt that the activities of the jnani are completely consumed,
without leaving any fruit behind. Even though he may play
with (so called) sins of various kinds, yet he remains
unaffected thereby.” (Linga Purana). Sankara as a finale to the
above discussion on karma and jnana quotes from Vyasa’s
Brahma Sutras, the greatest authority of the Shastras. In the
Brahma Sutra (III.iv.1.) Vyasa asks the question, “What is the
means to the attainment of realization? Is it action or
knowledge?” Then he replies that knowledge alone is the
means to liberation, because that is the purport of the Vedas.
The opponent raises the objection that since the Jnanakanda
comes after the karmakanda in the Vedas; karma precedes
jnana and is a part of it. To explain, a man does an action say
like puja (worship), after that he should meditate and become
one with his ishta Ã‘ the chosen Ideal (the jnana part). After
the deed (the puja) which is the first part the karma, the
second part is the jnana (in the form of meditation and
becoming one with the ishta) which follows the karma. Thus
jnana is an auxillary (or Anga) to karma and this is what the
Vedas imply. To this objection Vyasa replies in (Br.Su.III.iv.8.)
as follows. “Since there is no subject-object consciousness in
Brahman (jnana), the consciousness of subject-object or karma
consciousness cannot remain in it, as they are categorically
different to each other. Further the results of action and jnana
are not the same. Jnana results in eternal liberation, where as
karma leads to the cycle of birth and death. Thus jnana can
never be a part of karma nor have any connection with it, nor
can it be combined with it. Therefore the conclusion is by
jnana alone one attains to mukti and through karma alone one
attains to jnana. Karma and jnana can never be combined
(Samucchaya) as they are categorically different (from the
consciousness point of view)”. Since it has been established as
above that knowledge alone is the means to liberation it is in
the fitness of things that the Svetasvatara upanisad should
now reveal the knowledge to its listeners. OBJECTION. If
bondage of the jiva is false then it could be removed by
knowledge and immortality attained thereby. But observation
tells us that bondage (which indirectly means the perception
of multiplicity or world in which one feels one is bound) is not
false since it is a matter of universal perception and being real
this multiplicity cannot be denied. Further this bondage is
experienced through forms such as “I” and “you” by all. “I”
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and “You” are totally dissimilar entities to the atman which is

one without a second and therefore they cannot be held to be
superimposed on the atman (as viewed by the shastras); as
only things of a similar nature are seen to be superimposed on
each other, like a snake on a rope. Therefore the world of
multiplicity is real and accordingly bondage and the world is
not an illusion or superimposition and cannot be removed by
knowledge, as held by the Shastras.
THE REPLY: Merely because things (multiplicity) are
perceived they do not become real, since both real and unreal
objects are matters of perception, as for instance the
perception of a mirage in the desert. [As regards the
contention that this multiplicity is perceived by all universally
and therefore it is true, the Rishis the realized souls who see
differently have not been taken into account by the opponent.
(Says Swami Saradananada, in the Great Master.)] No doubt
all experience the things of the world for some time and after
some time those very things become non-existent or zero and
this changeability shows that they are illusory. Thus if the
world is penetrated critically then its vacuumness will dawn.
Therefore bondage is not real and being of the nature of
superimposition, it is bound to go by knowledge. Thus
ignorance can go only by knowledge. So the conclusion is, the
world of multiplicity is unreal being the result of maya or
ignorance, as asserted by the scriptures. This is also known
from the following scriptural passages. Only ten out of fifteen
verses are reproduced below for the sake of brevity.
“There is not that second thing ...” (Br. Up.IV.iii.23.)
“The one alone is real; there is no second. How? When Truth
is known, no knowable exists.” (Subala Upanisad V.15.) “There
is only one, which is without a second.” (Chh.Up.VI.ii.1) “The
difference being only in a name, arising from speech.”
(Chh.Up.VI.i.5.) “The One alone is real; therefore there exists
no multiplicity in the universe.” (Adhyatma Upanishad 63.)
“Reality is to be known as one alone.” “Know, then, that
prakriti is maya.” (Svet.Up.IV.10.) “Brahman projects the
universe through the power of its maya.” (Svet. Up.IV.9.)
“Indra (the supreme Lord), through maya, assumes diverse
forms.” (Ri.VI.xlvii.18.) To quote from the Bhagavad Gita:
“though I am unborn and eternal by nature, and though I am
the Lord of all beings, yet, subjugating My prakriti, I accept
birth through My own maya.” (IV.6.) “It is indivisible, and yet
It is, as it were, divided among beings.” (XIII.16.)
Thus the Vedas as well as the Smritis speak of the

phenomenal world of names and forms as unreal. It is unreal
because it constantly changes and finally disappears. In
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Brahman there is no grossness or subtleness, so the gross

objects like the earth which are finite cannot exist in Brahman,
which means this gross concrete world is not real. It is as
unreal as seeing two moons where only one moon exists in
reality. Therefore the existence of the world can only be
thought of as the luminosity of Brahman or as its lila but not as
a separate existence from Brahman.
Upholding the above view, Vyasa in the Brahma
Sutras(III.ii.11.) denies on the authority of the scriptures that
Brahman has two distinct separate aspects, Saguna and
Nirguna (qualified and unqualified). If they should exist
separately, then both will become finite, as one will limit the
other. Nirguna Brahman is not an antithesis to Saguna
Brahman. Brahman is one without a second and has no other
to limit it. The other which is perceived, as the world of I and
mine (the Saguna) is its lila. When we talk of Advaita and say
Advaita Brahman has these two aspects, a hidden duality of
two as above remains and hence that duality is illumined here.
Nirguna is not an opposite of Saguna, but the truth is that that
which is Nirguna is itself Saguna in lila.
Therefore Brahman is only one and its appearance as many is
called by such terms, as luminosity (Prakasha), Vilasa, Vivarta,
Saguna and lila. So lila means that there is absolutely no
reality in appearance. In this connection Sri Ramakrishna has
said “that calm water (of a lake) is identical with its
shimmering (agitated) state”. They are both one and the same
and not two.
Here the opponent points out that in the Shruti there is a
distinct description of Saguna Brahman, as for instance the
verse “As from a burning fire many sparks of same nature come
out, so from that imperishable One, the many have come out
and again merge in it in the end.”(Mu. Up.2.1.1.). This shows
that the world has come out of Brahman and the opponent
therefore says Brahman has two distinct aspects, the world
and Brahman. But this is denied by Vyasa in (Br.Su. III.ii.12.).
Upadhi (limiting adjunct) is apparently creating this
difference, but in truth, that which is beyond upadhi is verily
within upadhi, there is no difference at all and there are no
two there. So upadhi is not real. Therefore Nirguna and
Saguna refer to the same Brahman, the Impersonal and
Personal in One. The description of creation arising from
Brahman in the Shruti, is to show the non-difference of the
world and Brahman and not that the world is another aspect.
The world as such is condemned by the Shruti, but in itself is
deified as Brahman. Some poets do the opposite and become a
prey to samsara, by accepting Pantheism, which is not the
truth. Accordingly the Vyasa Sutra concludes that Brahman is
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free from all differentiations. “API CHAIVAMEKE”= It

(Brahman) is one alone. (Br.Su.III.ii.13.). The implication of
non-difference in Brahman means, there is no world as
something distinct and separate from Brahman. It is for this
reason that the Shruti condemns the belief in the existence of
the world as such. Even though the world is the lila of
Brahman, yet the Shruti condemns the world, for the above
reason. From this, one has to understand the real meaning of
“the world is Brahma lila”, to mean there is no world at all.
The implication is that the world as such has to be
transcended and not deified as such. The latter is pantheism
and not the truth. Here to convince the sadhaka, the following
verses from scriptures are quoted to show that the scriptures
do not support differentiation (or bheda) in Brahman. “By the
mind alone is Brahman to be attained. There exists no
diversity in it whatsoever, He who sees diversity in It, as it
were, goes from death to death.” (Br.Up.IV.iv.19). “The
enjoyer, the objects of enjoyment, and the Ruler- the triad... is
nothing but Brahman.” (Svet. Up.I.12.) So one has to do
sadhana with this consciousness of non-difference of world and
Brahman, that the world is the lila of Brahman and not a real
entity separate from Brahman. Then the question arises if that
Brahman is undifferentiated, then is it with form (Sakara), or
formless (Nirakara)? The question actually is what is the
AKARA or form of Brahman? The answer is, “AR00PAVADEVA
HI TATPRADHANATVAT” (Br.Su.III.ii.14)=Primarily or
essentially Brahman is formless. Just as Saguna and Nirguna
refer to one and the same Brahman, so the subject-objectless
Brahman (Nirguna) appears in lila as the various subject-
object consciousness perceived in the world. [This form of
thought symbolizes the sadhana of jnana.] In the very same
way the formless reality (Aroopa) appears as with form (Roopa)
and both form and formless belong to one and the same reality.
The formless itself appears as forms through upadhis. This is
the harmony between Sakara and Nirakara. The subject
objectless reality (Aroopa) appears in lila (through upadhis) in
various forms. [This Aroopa-Roopa form of sadhana is symbolic
of the path of bhakti.] Both the jnana sadhana and bhakti
sadhana as above are fundamentally the same, but their
difference relates to the psyche of sadhakas through which
Brahman is felt. Where the feeling or love is predominant
(bhakti psyche), then the sadhaka turns to the form and
through form he sees only the formless. Where thought is
predominant (jnana psyche), then subject object
consciousness (Saguna) is seen as the lila appearance of the
subject-objectless consciousness (Nirguna Brahman). When
subject object forms in the world (roopas), are perceived as
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the lila of the Aroopa Brahman, then it is bhakti psyche

through which the reality is felt leading to Advaita Bhakti.
When subject object consciousness in the world is perceived
as the lila of Brahman, then it becomes Advaita jnana. From
the above clarification it will be seen that form and
formlessness belong to one and the same reality. Both Saguna
and Sakara are the Brahman in manifestation. However the
Shruti wishes to clarify in (Br.Su.III.ii.14.) that Brahman is not
with form literally, just as Saguna is not literally true, but is
true only as lila of the Nirguna. It means Brahman has no form
really but appears in lila in many forms. Sri Ramakrishna
illustrates this through the beautiful story of the chameleon.
“The chameleon changes its color (forms) at different times,
but itself is beyond all color (or formless)”. The forms of
Brahman are just like those, mere appearances. If Brahman is
really with form, then it will become a finite object like things
of the world. Again its formlessness is spoken of, not in
contrast to form. He the indescribable (or formless) appears
through Upadhi as if with form and not really. These forms are
conducive to upasana (devotion and meditation) and
Brahman’s appearance in these illusory forms in no way effects
the indescribable (formless) nature of Brahman. And all
sadhana is possible only within maya through “forms of
subject-object” and “consciousness of subject-object”.
In philosophical terms it means Brahman is grasped through
“Bhakti Nishtha” (forms) or “jnana Nishta” ( consciousness)
according to one’s psyche. By form is meant not only the forms
such as Indra, Vishnu etc. but also the whole world of forms
(or roopas). From the formless (Aroopa) the whole world of
forms appears, just as from Nirguna the Saguna Brahman
appears. So from the Aroopa (formless Brahman) the roopa or
form has come, but the form is lila and not real and has no real
existence.
The harmony between the devotee (upasaka or bhakta) and
the philosopher (jnani) is thus shown here. The formless
performs the lila of forms. Since in the Shruti there are
descriptions of forms, this question has been raised and its
answer has been given above. So no I and mine exist really,
but they are the lila forms of that formless Brahman. With this
consciousness sadhana is to be done. In order to state the
position of the scriptures on the essential nature of Brahman
as depicted above, here are various quotations from the
scriptures. “It is neither gross nor subtle nor short nor long.”
(Br.Up.3.8.8). “It is soundless, formless and indestructible”
(Ka.Up.1.3.15). “Akasa alone is the bearer of names and forms;
that which is within them is Brahman.” (Chh.Up. VIII.xiv.i.)
Thus Sakara and Nirakara refer to one and the same
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Brahman and to understand this truth more clearly the

scriptural passage describing the nature of a lump of salt is
relevant. “As in a dense mass of salt there is no distinction as
to interior or exterior, so also is Atman a dense mass of
consciousness devoid of exterior or interior”. (Br.Up.IV.v.13.).
This illustration reveals the real understanding, as regards
Aroopa (formless) and Roopa (form) of Brahman. Not the least
distinction can be made between them. Sakara in and out is
Nirakara, just like the lump of salt. This is the sense in which
Upadhi is to be understood. For example, one sees a mountain
form (which is a upadhi) and many other such forms, but every
bit of those forms through and through is the Aroopa itself,
even though one perceives forms there. This is the idea
implied in the illustration of the lump of salt. The formless
itself appears as the form and it is the same salt through and
through. One transcends the form (Roopa) by Neti Neti (Not
this, Not this) then he gets to the Aroopa or Iti Iti (This, this).
Then one comes to know that in reality Roopa and Aroopa are
one and the same Brahman. Quotations of a transcendent
nature of Brahman free from all differentiation follow in the
original text. Of these only two are reproduced for brevity.
“Now, therefore, follows the description (of Brahman); ‘Not
this, not this.’” (Br.Up.II.iii.6.). “It (Brahman) is different from
the known; It is above the unknown.” (Ke. Up.I.4.). There is
however a danger of misunderstanding Aroopa and roopa in a
Pantheistic way, which is not the truth. To illumine this
misunderstanding, the illustration of the reflected Sun and
Moon in water is cited from the Brahmabindhu Upanisad. “As
the non-dual akasa (space) appears differently (as to form,
odour, etc.) on account of its being limited by different pots,
and as the sun appears differently on account of its being
reflected in the water contained in different receptacles, so,
likewise Atman manifests different forms on account of its
association with different Upadhis.” (Brahmabindhu Upanisad
11.) To get to the real Sun one has to negate the reflected Sun
by the process of neti neti (not this not this). When that is
done, the real nature of the reflected sun (the roopa) will be
known to be the real sun (the aroopa). The illustration of the
reflected sun aptly demonstrates the sadhana of neti neti and
iti iti (this this) to perceive Brahman in millions of forms being
experienced in the world. It also means Aroopa and Roopa are
not two, but that Aroopa is Roopa and vice versa. To get to the
Aroopa, which is the goal, one has to transcend or negate form
or Roopa and not to get lost or die in the form, which will be
suicidal. Brahman is transcendent over I and mine, which are
like the forms of the reflected sun, therefore to get to Brahman
I and mine have to be transcended. Thus in this sense all the
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forms like man, woman etc. are to be transcended fully to

perceive Brahman the only existence in them. When all forms
are thus transcended, then through Advaita Bhakti will
knowledge dawn, that every form is in essence that Brahman.
The point of emphasis is that the forms perceived are as
illusory as the forms of the reflected sun in water, but their
real nature is the sun. Thus one’s form, as also all other forms
are that reality itself and this is Advaita Bhakti. As an
illustration of this truth in real life, the perception of the
divine in the most degraded forms of women (prostitutes of
Calcutta) by Sri Ramakrishna when he used to pass through
the city can be cited. He sees the Aroopa only when His eyes
fall on the Roopa of those women. From this profound truth the
conclusion can be drawn that sadhana, the sadhaka and the
goal, all three falling under the category of forms are
essentially Brahman. Feeling this truth in this way, is Advaita
Bhakti and sadhana. The realized souls perceive the truth in
this way. What the ignorant see as the world of forms, the wise
perceive as Brahman. Adhyasa or superimposition was the
earlier answer for the cause of world perception. But now the
stage is well set for the real answer. Superimposition can be
spoken of in respect of a real thing superimposing itself on
another, but not of a nonexistent object. Therefore the world
phenomenon or perception of forms takes place, due to mere
subjective error or illusion and not due to real Adhyasa or
superimposition. Fundamentally it is nothing but an error and
this error is called relatively by the term Adhyasa. When
knowledge dawns then there is no subject nor object nor any
real form, but only the vilasa or the lila of the chit Brahman.
This profound truth is further explained through quotations
from an Upanisad and the Gita in the text. “If the killer thinks
he kills and if the killed (person) thinks he is killed, neither
knows aright. The Self kills not, nor is it killed.”
(Ka.Up.I.ii.19.) “He who looks on the Self as the slayer, and he
who looks on the Self as the slain, neither of these apprehends
aright. The Self slays not nor is It slain.” (B.G.II.19.). The idea
is, killer and killed (the forms) are experienced only in the
state of ignorance and in the state of knowledge nothing other
than Brahman is seen.
The Svetasvatara Upanisad now therefore commences its
teachings, in order to remove false notions such as Adhyasa
and to establish the truth of the oneness of the Atman.
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SVETASVATARA UPANISHAD PEACE CHANTS

(SHANTI PATH)
OM. THAT (ABSOLUTE BRAHMAN) IS INFINITE, AND THIS

(RELATIVE UNIVERSE) IS INFINITE. THE RELATIVE
(INFINITE) IS PROJECTED FROM THAT ABSOLUTE
(INFINITE). THE
RELATIVE (INFINITE) HAVING COME FROM THAT
ABSOLUTE (INFINITE), EVER REMAINS THAT INFINITE
(CORRESPONDING TO THE VISION OF THE SAGES AND
RATIONALITY AS WELL). OM! PEACE! PEACE! PEACE!
Sri Sankaracharya has elaborated the trend in the peace

chants in his commentary on this Upanishad. The peace chants
convey the fundamental spirit of the Upanishad in a nutshell.
There is a definite connection between the peace chant and
the life’s goal and the means of attainment. The nature of
Brahman and the nature of the world are both essential for
reaching the goal and these are revealed in the Shanti Path.
Brahman and the universe, Nirguna and Saguna (Brahman
without qualities and with qualities), Nirakara and Sakara (the
formless and that with form) are all one and there is no
difference (abhedha). This idea which will be elaborated in
this Upanishad has its genesis in the peace chant. Moksha is
the result of Sarvam Khalvidam Brahma (All this is verily
Brahman) practiced either through Bhakti (feeling) or through
jnana (knowledge) but with transcendent immanent
consciousness in both. The peace chants corresponding to the
above truth in the Upanishad prepares the corresponding
psyche of the sadhaka, in which the transcendent immanent
consciousness can play.
OM. PURNAMADAH PURNAMIDAM = That (absolute

Brahman) is infinite, and this (relative universe) is infinite.
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The meaning is, that which is the Absolute is the Relative in

lila. Whatever exists is the one Brahman, which evolves
without any change in it. Seeing evolution that appears to take
place should not carry one away. Purnam means there is no
duality in the reality. But in the ignorant there is this
imperfection of duality, which carries one away from the truth.
Therefore it is the purna consciousness alone that can take one
Godward. Sri Ramakrishna explained this truth through the
illustration of the ocean in waves and the calm ocean. They
both are one and the same ocean. Therefore the Absolute
(calm ocean) and the Relative (ocean in waves) are one and
the same reality. Purnamadah means every one and every
thing is essentially that infinite being. (Therefore every one
has the drag within to attain perfection). PURNAMIDAM= The
sun, moon, stars and men, women (the Idam) are merely forms
or waves on that ocean of existence and hence are in essence
that Ocean or Brahman itself. The idea is there is no world
there but Brahman alone is. This should bring tremendous
Vairagya for the world in the sadhaka and automatically all
attraction and repulsion for the world will disappear. The
ocean is unaffected whether the waves arise or the waves
disappear. No addition or subtraction to the ocean takes place.
So also the ocean with waves is that very same Absolute
infinite Brahman which the calm ocean is. Sri Ramakrishna
expressed this as follows. That which exists when the eyes
remain closed is the same God that one sees when the eyes are
opened. The idea is when one perceives the snake it is nothing
but the rope that he perceives and that is knowledge. Thus
there are really no distinctions like the secular and spiritual,
as all is one life. PURNAT PURNAM UDACHYATE ==From the
infinite and self-effulgent Brahman, the universe rises (is
projected). Since it is a projection without any change in the
infinite, there is no reality of the projected (the Universe)
except that of Brahman (the infinite) anywhere. Udachyate
means projected through Maya. PURNASYA PURNAMADAYA
=Having come from that infinite this relative (the universe)
remains as the infinite. This is the absolute truth where the
snake is seen as identical with the absolute Brahman (the
rope), since there is no such thing as the snake really existing
there. If one feels that he does not exist nor does the world,
but that they are both appearances like the waves on the
ocean which alone exists, then he has the right intuition
corresponding to the nature of Brahman under discussion.
PURNAM EVA AVASHISHYATE== The realized souls perceive
this world as that infinite Brahman and rationally also it is the
truth. Even though today one perceives the world as such due
to ignorance, when knowledge will arise he will see it only as
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the rope (Brahman) everywhere. In samadhi as well as in

Vyuthan (descent) he will see only the Brahman. OM! PEACE!
PEACE! PEACE=The above knowledge will give real peace.
The repetition three times indicates that misery (Ashanti) is
three fold which will all be removed by this knowledge. Any
thing other than this knowledge only apparently appears to
give enjoyment. This peace chant (shanti path) reveals a state
where all is one and therefore nothing exists to ask for. This is
the real Advaita Bhakti where there remains nothing to ask
for. Who is to worship whom when all is one?
MAY HE PROTECT US BOTH (THE TEACHER AND THE

TAUGHT) TOGETHER (FROM DANGERS AND
OBSTRUCTIONS TO INTUITION) MAY (THAT KNOWLEDGE)
FULFILL US BOTH. MAY WE HAVE FITNESS AND VIGOUR
FOR (KNOWLEDGE). LET WHAT WE STUDY BE REVEALING.
MAY OUR RELATIONSHIP BE UNDYING. OM. PEACE!
PEACE! PEACE!
SAHA NAAVAVATU= The guru and disciple are mentioned

showing thereby knowledge can come only through a
competent guru from whom it has to be heard. May the
teacher and the taught be protected from the obstructions and
dangers in the spiritual path. The idea is let not our intuition
be obstructed by any chance. It is not mere protection for
leading a happy life, but let our knowledge be protected
SAHA NAU BHUNAKTU= May that knowledge we shall
receive, fulfill our thirst for knowledge.
SAHA VIRYAM KARAVAVAHAI= May we attain to the fitness
for that knowledge. Viryam refers to the fitness for knowledge
or the power or capacity before entering into sadhana for
knowledge.
TEJASVI NAU ADITHAM ASTU= May what we study reveal
that Brahman and let it not be a mere intellectual study. MA
VIDVISHAVAHAI= Let our (guru-disciple) relationship be
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uninterrupted and unfailing with no obstructions. Let not our

relationship be tainted by maya’s effect at any time.
OM.SHANTI! SHANTI! SHANTI! =May all types of
digressions either subjective or objective cease, so that we
may not be carried away from the ideal. Let no spark of desire
deviate us from the ideal, lest what we have studied becomes
lost through such desire. Thus undisturbed may we meditate
on the truth. The idea is that without internal and external
peace no meditation is possible.
CHAPTER 1
HARIH OM; THOSE SEEKING TO KNOW BRAHMAN

QUESTION, WHAT IS BRAHMAN’S NATURE THE CAUSE (OF
THIS WORLD)? WHENCE ARE WE BORN? BY WHAT DO WE
LIVE AND (AT DISSOLUTION) WHERE DO WE EXIST. O
KNOWERS OF BRAHMAN! IMPELLED BY WHOM ARE WE
ENGROSSED IN JOY AND SORROW. (M 1)
Those deeply interested in the nature of reality assemble

together to discuss its nature. Since the world is experienced
by all, the question is asked “who is the cause of creation, how
does it continue to exist and where does it exist at the time of
dissolution.” Many apparent causes are discussed and will
later be shown as not the real cause. The world includes the
‘questioner’, therefore the relationship of the questioner and
the world, with the Reality is to be enquired into and this
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mantra deals with this. When the nature of the origin, the
Brahman, is known then the nature of its products (I and
World) will flash. Therefore the question about the nature of
Brahman. BRAHMA VADINAH VADANTI- KIM KARANAM
BRAHMA Ã‘ Those accustomed to deliberate on Brahman, ask,
what is the nature of that Brahman who is the cause of this
world? The sadhaka must know his position in relation to the
origin, by knowing this, he will be convinced that he and the
world are zeros and that only Brahman is. This will lead to
absolute surrender and ultimately the realization of Brahman
through the Brahma-lila consciousness, which will dawn on
him. Brahma-lila means the appearance of Brahman as the
world without really becoming that, just as the rope appears
as the snake without really becoming the snake. So the snake
is the lila of the rope and in this very sense every thing is held
to be the lila of Brahman. Is Brahman the source and what is
its nature? An inquiry into the nature of Brahman will reveal
there is no I or world in it. The first question, is about TAT
(the reality) the Brahman? Next it pertains to IDAM, the
phenomenal world about its birth, continuance and
dissolution. Both these questions when properly addressed
and enquired into will bring us to the truth, that really there
is no birth, no continuance nor dissolution and only Brahman
alone exists. Sankaracharya specifically points out that in
every such spiritual question the answer lies hidden in the
question itself. This is further clarified in the explanations to
the questions below. KUTAH ASMA JATAH Ã‘ Where from are
we born? “Where have I & the world come from”? Ã‘ A critical
study of this question will show that in Brahman, which is the
origin there is no I or world. So the knowledge will flash that
world and I are mere appearances and are zeros. Later it will
be seen that the origin, the absolute, being one without a
second (EKAM EVA ADVITIYAM), the second and third
observed to exist in It are all MITHYA (illusions) and can be
viewed only as Brahman in lila. Thus the nature of I and the
world is revealed by questioning their origin. Similarly in the
question KUTAH ASMA JATAH “from where are we born?” the
position of “born” is questioned. This will lead to the answer
that no one is ever born as there can be no second and third in
the Absolute that could come out of It. Thus Brahman is not
only the origin of the sadhaka but also of all the other phases
of the world (SRUSHTI STHITI PRALAYA Ã‘ Creation
sustenance & dissolution) that are questioned and shown to
have no existence. The queries “How are I and the world
maintained” and “where do we go at the time of PRALAYA
(dissolution)” will be answered as the lila of His. Your STHITI
(Existence) is in Him. So ‘I’ and the world at once cease to
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exist, because He existing, you, your mother, father etc appear

to exist. So surrender yourself completely through this inquiry.
Since by myself ‘I’ do not exist, I have no individuality, nor
does the world exist. This understanding will lead to
transcendental absorption in Brahman. Then NISHTHA
(Steadiness) in that, through JNANA (Knowledge) or BHAKTI
(devotion) will lead to MOKSHA. ‘I and mine’ appear from, and
disappear in that reality and nowhere else. ADHISTITHAH
KENA SUKHETHARESHU VARTAMAHE? Ã‘ Impelled by whom
are we engrossed in happiness and misery. In our lives both
happiness and misery are experienced. He is the background
of this and it is His lila. Relatively due to ignorance I
experience happiness and misery but from the absolute
standpoint it is all Brahma lila. By knowing this, one can
proceed towards the transcendental truth. So both the relative
and absolute phases are the expressions of Brahman and
Brahman alone. These questions are for understanding the
basic consciousness and the basic illumination necessary for
leading a spiritual life. Otherwise what disciplines (sadhana)
will a sadhaka be able to undertake without this basic
understanding? The underlying light in all these questions is
that everything is the Brahma lila. (end M 1)
TIME, INHERENT NATURE, FATE, CHANCE, THE

ELEMENTS AND THE INDIVIDUAL SOUL AS THE SOURCE
(OF THIS WORLD) NEEDS DELIBERARATION. THEIR
COMBINATION TOO IS NOT THE SOURCE, BECAUSE THAT
IS FOR (THE BENEFIT OF) THE SOUL , THE INDIVIDUAL
SOUL IS ALSO NOT THE SOURCE, BEING A SLAVE TO JOY
AND SORROW. (M 2)
For grasping the relation between sadhaka and Brahman

many questions were asked in the first mantra. In answer it
will be shown that there is no other cause than Brahman for all
of them. Thus this world which is nothing but ‘I and mine’ is
shown to be one with Brahman and that there is no real cause
for it, as only Brahman exists. KALA, SVABHAVAH, NIYATI,
YADRUCCHA, BHUTANI, YONI, PURUSHA ITI CHINTYA =
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Time, Inherent Nature, Destiny, the elements and the

individual soul, as causes require further reflection. KALA =
Time. Every thing in the world changes and time is a factor, so
one thinks time to be the cause and not Brahman. Accordingly
one digresses from truth. Therefore time, the elements etc are
shown as not the cause. In reality Brahman is also not the
cause. because if the world be real, then only can a cause
exist. Therefore Brahman is only the apparent cause of an
apparent world. SVABAVAH = Inherent nature. A man
struggles to go beyond, but fails again and again, so he
concludes, alas! everything is inherent nature, which is
insurmountable and can never be overcome, and gives up
sadhana. This is another digression, which takes one away
from the truth. NIYATI = Destiny. Man feels he is destined to
remain as he is, whatever he may do, because he feels his
karma has created his destiny, which is insurmountable. So
God as a reality of everything disappears and destiny as a
reality occupies its place in his life. YADRUCCHA = Chance. A
man feels that everything takes place by chance. A man is rich
or poor merely by chance, because he feels, “I did so much but
got nothing whereas the other has become rich in a day” Thus
he digresses and does not proceed toward God who is the
reality of himself and chance as well. BHUTANI = Elements. A
man reads some scientific book and thinks the elements are
the cause of the world. This is another digression, which takes
him away from God who is the real cause. PURUSHA ITI = An
intelligent principle behind everything. A man thinks there is
an intelligent principle behind this world, just as in ourselves
intelligence guides us, so he concludes that this intelligent
principle (purusha) is the cause. This again contradicts the lila
of Brahman, which is the truth and is another digression. So
the conclusion is that one should relate oneself to Brahman the
only reality and not to these illusory causes such as time,
chance, etc. At the same time one should know that all these
relative causes are the expressions of that One Brahman in lila
who is the only cause. ATMA API = Jiva or the individual soul
is also not the cause. The jiva (individual soul) is also not the
cause because it is not independent. Its non-independence is
because it is a slave to happiness and misery and further it has
no power of regulating creation and therefore cannot be the
cause. (End M 2)
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THEY THROUGH THE YOGA OF MEDITATION

DISCOVERED THE MYSTERIOUS (CREATIVE) POWER OF
THE DEITY, HIDDEN WITHIN ITS OWN GUNAS (EFFECTS).
THAT NON-DUAL ONE RULES OVER ALL OTHER
(RELATIVE) CAUSES, FROM TIME UP TO THE INDIVIDUAL
SOUL. (M 3)
Reason has value since it removes the scum of emotional

understanding. But reason alone cannot take one to the Truth
unaided by transcendental intuition. It is by the help of
transcendental intuition that the truth is realized. The sadhaka
commences his journey of enquiry, with a belief in the separate
existence of himself, the world and Brahman. This is
contradictory to the nature of truth and thus leads him to
many a false notion about the Truth. Since reason is within the
cobweb of subject-object realism or consciousness it cannot
take one to the truth which lies beyond. When the identity of
sadhaka and world with Brahman and their having no separate
existence apart from Brahman is grasped, then the the nature
of Reality becomes revealed. This unique relation of the
sadhaka and the world with Brahman, the rishis realized
through DHYANA YOGA (meditation) and expressed this truth
in the words “The mysterious Power of Brahman lying hidden
within its own gunas”. DHYANA YOGA = The yoga of
meditation. The meditation here refers to the correspondence
between the means and the goal, the means must be subject-
objectless, since the goal, the Brahman is subject-objectless.
So the meditation must be of a subject-objectless nature; Not
in the form “I am one with Brahman”, but in the form “there is
no I at all, Brahman alone is”. Through such meditation the
rishis discovered the nature of the world, and the nature of the
cause of the world, the Brahman. Intellect or reason was
exercised to the extent possible, but reason being within the
realm of subject and object, could not take them to the
Transcendental truth. Therefore they resorted to DHYANA
YOGA which provided them with the intuitive light enabling
them to realize the truth. What is DHYANA? It is the one
pointedness of the CHITTA, the mind. Normally the CHITTA
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vibrates in hundreds of forms of subject-object consciousness.

All these thought waves are to be tranquilized and given one
direction. They are to be tranquilized by knowing the relation
between them and BRAHMAN, that they are in fact the lila of
Brahman. This correspondence between the Chitta and
Brahman felt through meditation gave them the one
pointedness and tranquility of mind in which the intuition of
the transcendental Brahman took place. Dhyana yoga
therefore also means the correspondence between the goal
and the means. This correspondence may be said to be the
yoga part in meditation. This transcendental intuition obtained
through meditation ripens into realization. Just as a lover’s
love, vibrates through his whole being and is not outside his
being, so also it is necessary to feel the questions in mantras
one and two and their answers in mantra three through one’s
whole being with one pointedness of mind which forms a phase
of the Dhyana Yoga. This was how the rishis attained to the
knowledge of Brahman. The questions should be felt very
intensely and a crying need felt for their answers. This is
implied in the statement “they discovered the truth through
Dhyana yoga”. As regards feeling the questions intensely,
there is an example. What is my relationship with the creator?
I have hands, legs, feet, face, mother, father and I experience
this world. Where have all these come from? What is the
nature of that which is the cause of all these? Have they all
come from time? (Since Time brings in causality, the truth of
causality is also questioned as follows). Is He beyond cause or
is He the cause or is He not the cause? Or is He the efficient
cause? Or the material cause, or both? Thus several questions
were raised in mantras one and two. The questions have been
answered in mantra three, not intellectually but by the light of
intuition obtained through DHYANA YOGA. The sadhaka has
to realize the vast difference between light of understanding
through meditation and that through mere intellectual
cogitation of scholars etc. For example everyone knows
intellectually that KARMA YOGA brings in purity, but to feel it
through the being as Swami Vivekananda did through the
experience of ADVAITA SAMADHI of Ramakrishna and his own
advaita experience and then declaring to the world in the
words SHIV BHAVE JIVA SEVA, meaning service to man as
God is service to God Himself, is quite a different vision of
karma yoga . The Shruti here is stressing this very important
point when it points out that they discovered (APASYAN) the
import of all the questions and their answers through the yoga
of Dhyana and not through reason or intellectual cogitation.
The need for all sadhakas to follow the same principle in
seeking the truth is being stressed. YAH KARANANI
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NIKHILANI TANI Ã‘ADHITISHTHATI EKAH = Who rules over

all relative causes from time to the individual soul. So long as
one is in ignorance, there is an origin of the world and relative
causes like time, destiny, chance and other relative causes of
the world, which are valid. But when the absolute knowledge
dawns, all these disappear. So the Shruti to explain this
position is stating that all these relative causes are also He
Himself in lila, He being the supreme cause of all these. The
rishis discovered all these through DHYANA YOGA. The
question KIM KARANAM (is Brahman the cause) itself does
not arise when knowledge dawns because it would be like
questioning about the son of a barren woman who does not
exist. Thus there is no KARANAM (cause) of the world since
from the absolute standpoint the world does not exist. So
really He is not the cause of the world but appears as relative
cause like Time etc. through UPADHIS (adjuncts). In the same
manner He is the efficient and material cause of the world.
DEVATMASHAKTIM SVAGUNAIH NIGUDHAM = The power of
the Lord remains hidden within His own gunas. What is this
maya? It is DEVA ATMA SHAKTI. DEVA means self luminous
reality, It is one without a second and its SHAKTI has no ATMA
(self) of its own. So the shakti of Brahman is identical with It.
Just as fire and its burning power are identical and the Sun is
identical with Sunlight, so also is Brahman (the Deva)
identical with its power the shakti (the universe). This power,
the universe that is like the rays of the Sun, relatively is made
up of the gunas Ã‘ the satva, rajas and tamas, the matrix of all
phenomena. This phenomenon made up of the gunas hides the
reality (the noumenon) and reality is not perceived thereby.
When the rope is seen as the snake, no longer the rope is seen,
as the snake hides it. This is the sense of “hidden within its
own gunas”. The world as such is SHUNYA (a zero), but its
reality is Brahman and this MAYA (the world) or the DEVA
ATMA SHAKTI is neither existence nor non-existence, but the
DEVA itself fundamentally. This they saw in SAMADHI. In the
expression YAH KARANANI etc, the rishi shows that Brahman
plays the lila as world, as time, as nature etc. Your birth after
birth continuously which is according to your karma is His lila.
Thus he becomes KARANAM or cause in lila, at the same time
He is AKARANAM or not the cause as there is no change in
Him really. Even though the world does not exist still we feel,
it is there. That is His lila-the DEVA-ATMA-SHAKTI. Thus the
real light is given here. The above idea in an aphoristic form
has been expressed as DEVA ATMA SHAKTIM SVA GUNAIH
NIGUDHAM here. In a subsequent mantra the details of this
aphoristic statement will be told. Thus ADVAITA is the
fundamental foundation not only of the world, but also of
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sadhana , moksha, heaven etc. Even though the SAKAMA

SADHAKA (aspirant with desire) may not understand the full
Truth of ADVAITA, yet advaita is the background of his desire
for heaven and also his sadhana for that. This idea Sri
Ramakrishna expressed when he said “keep the advaita jnana
in your pocket and do whatever you like.” This means advaita
consciousness when grasped even if it be very little, it works
through the subconscious and becomes the cause for the
gradual evolution of the sadhaka. Thus by just keeping the
advaita consciousness in his pocket (in his being) which is the
truth, the sadhaka makes tremendous progress. (end m 3)
THEY SAW HIM AS THE ONE RIM (OF THE WHEEL), WITH
THREEE TIERS, SIXTEEN ENDS, FIFTY SPOKES, TWENTY
FASTENERS, HAVING SIX VARIATIONS OF EIGHT
EXTENSIONS, ONE BONDAGE OF INFINITE FORMS, THREE
DIFFERENT PATHS AND THE TWO (VIRTUE AND VICE)
WHICH CAUSE DELUSION. (M 4)
In 4 & 5 mantras, Brahma lila in detail is described. Mantra

4 commences depicting the relative existence of Brahman in
the form of a rotating wheel and in mantra 5 in the form of a
river. If Brahman alone were to exist, in its Absolute state of
Existence, Knowledge and Bliss, then there would be no world,
no bondage, no sadhaka, no sadhana and no transmigration. In
the absence of wordly existence, there would be no bondage or
liberation and there would be no ordinary person to attain
liberation. This would be the position if Brahman was only the
Absolute and not also the relative. But Brahman is not only
transcendent but is also immanent as the world. Therefore
liberation from bondage by sadhana etc is possible in the
relative or immanent state of Brahman. Even though it is true
that everything is the lila of Brahman, to enable the sadhaka to
grasp this Truth in all its practical bearings, the subtle and
detailed particulars of this lila have to be stated. The sadhaka
is confronted with hundreds of varieties of the world
experiences and he has to become aware that everyone of
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these is Brahma lila with no exception. So these phenomena

which the sadhaka experiences are divided into distinct
categories such as the Ruler aspect, the three constituents of
nature, 16 transformations, such as earth, water, mind, sense
organs etc, misconceptions numbering 50, such as disability,
satisfaction, success, delusion etc. Then the real idea is
brought into focus that all these are Brahma lila. By this
illumination the sadhaka will realize that every moment
whatever is happening in his life or in the world is all Brahma
lila. Thus he will be able to feel the lila of Brahman, at every
instant in every phase of his life and of the world. Merely
stating everything is His lila is not enough. The Shruti
therefore describes everything that is taking place in the
sadhaka’s life and then shows all that as the lila of Brahman in
this Mantra. The world as such is zero, but in itself it is
Brahman. If the sadhaka is convinced of this, then it will result
in absorption in Brahman, then to total surrender and finally
realization. The sadhaka must have the above consciousness,
in the background of all his sadhana. Then, there are many
psychological forces which are the reactions of wrong
perceptions and these forces are also Brahman in lila. These
‘reactions’ are 50 in number and form the spokes, which
support the wheel of samsara and keep it moving. The sadhaka
has to transcend all these psychological forces by the
knowledge of Brahma lila. Knowledge of the nature of these
forces, which drags one to samsara, has tremendous value for
the sadhaka to overcome them. The sadhaka will know that
they are mere appearances of Brahman and thus transcend
them. BRAHMA CHAKRA = Wheel of Brahman. It is so called,
because Brahman is the reality of everything within the wheel.
‘CHAKRA’ or wheel is used to denote that everything in it is
moving or in a state of constant flux. Repeated cycle of birth
and death is like a rotating wheel and so shruti and Sankara
call it Brahma Chakra. From infinite time this rotation is going
on and PRALAYA means the end of this lila. So every one who
is in the Chakra will have to move or rotate constantly. The
emphasis is on movement or motion. By this the sadhaka will
be convinced of the need for negation or ‘NETI, NETI’ or
VAIRAGYA (Renunciation), as the first requirement for
stopping this movement. Not only everything is the lila of
Brahman, but also if the lila is taken to be real as in the case of
the ordinary person in ignorance, then it becomes a spoke or
support to the wheel of rotation. Thus by looking upon it as
lila, the entire wheel disappears in Brahman, and this is
Moksha. Contrarily looking upon it as real sustains the wheel’s
eternal rotation resulting in bondage. To help the sadhaka
attain this consciousness, the description of Brahma Chakra in
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mantra four is commenced. TAM EKA NEMIN = Him they saw

as the one Main Rim, Support of the wheel. The whole world
phenomenon of effects (the KARYA JAGAT) has MAYA (also
called the Unmanifest, Nature, Nescience etc) of the Supreme
Non-dual Self as its source. It is called the Rim, because it is
the one background or support of millions of effects, just as the
rim supports the many constituents of a wheel. This is the
similarity here of Maya (Brahman) with the Rim. Thus the
whole world phenomenon is the lila of that Non-dual Brahman
and has no reality of its own. The rishis saw this truth in
samadhi. TRI VRUTAM SHODASA ANTAM = Covered by three
gunas and having sixteen transformations or manifestations.
The entire gamut of samsara lies within these three gunas of
SATVA, RAJAS, & TAMAS, and sixteen transformations
comprising the five elements, viz. earth, water, fire, air and
space, and the eleven consisting of, the mind, five sense
organs and the five organs of action. Whatever is called the
world lies within the extent of these. All these different
manifestations are to be known as the lila of that Supreme
One, and to know and assert this truth is sadhana. Merely
doing some actions is not sadhana. So the sadhaka has to be
convinced that “world” means all these, and all these are
Brahman in lila. The basic consciousness of lila is being
demonstrated through the illustration of the wheel of
Brahman. An alternative interpretation of TAM EKA NEMIN :
World is viewed in a different way, as cause and effect. World
means all these (16 transformations) manifestations Ã‘ the
effects, of which the undifferentiated is the cause (the one
rim). So here also every thing as the lila of the One is
impressed. So give up the falsity and see the Truth of lila.
Renunciation means to see it as lila. So give up all the spokes
by the knowledge of Brahma lila. All this is the DEVA ATMA
SHAKTI SVA GUNAI NIGUDHAM (The power of the Lord
remaining hidden in His own Gunas). So illumine the sense
organs and the objects (which represent the deva atma shakti)
as all Maya, but as the lila of Brahman. PRAKRITI ASHTAKAIH
= the eight (ingredients) of Nature which create bondage.
Bondage is caused by the contact of sense organs with the
sense objects. For example the organs are always eager and
restless to contact their objects. What are the organs and
objects constituted of? They are of the lower PRAKRITI (B.
Gita, Ch.7/4), nothing but earth, water, fire, air, intellect etc.,
but man foolishly thinks he is deriving satisfaction and
pleasure from contact with objects, while the fact is that he is
bound and fastened to the wheel of Samsara thereby. This is
one of the bondages of PRAKRITI ASHTAKA, involving
elements and matter. Then there is DHATU ASTAKAM: The
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contact of organs with objects is viewed differently. The

constituents of contact are mere skin flesh, blood, fat, bone,
marrow etc. So in reality these filthy things are binding you
fast whenever contact of organs and objects occur. Then there
is the bondage of AISHWARYA ASHTAKAM. The yogic powers
of becoming very small etc. bind you to samsara by not
allowing you to know your infinite nature. These are the
psychological forces, which bind and cause one to rotate in
samsara. Some of the other bondages under this heading have
been included under fifty spokes for convenience.
SHATARDHARAM = FIFTY SPOKES which are the
misconceptions, are elaborated in Shankara’s commentary in
great detail. Below, some of these misconceptions are
summarized and explained. The principle to understand here
is that a misconception not only diverts the sadhaka from
pursuing the goal but also binds him fast to Samsara. TUSHTI
(Satisfaction) Ã‘ These are the vibrations of mental pleasure
(intelligence), arising out of contact of senses with their
objects, which are the bondages. One is deluded by thinking
that he is getting pleasure and satisfaction from such contacts
because the senses and their objects when analyzed are
observed to be made up of the 8 elements the DHATUS, which
cannot produce pleasure. But yet these contacts with objects
like man or woman, along with the subjective idea, I am the
enjoyer with a body, create pleasure and satisfaction binding
one fast to samsara. Thus the senses cheat you day and night
in this manner creating bondages. These bondages rotate you
in the Chakra. By the knowledge of lila, the spokes and the
twenty fasteners the nails, will fall and release you from
samsara. So all these are the expressions of the 50 spokes,
they are the outcome of contact of sense organs with objects
and are therefore Maya and have to be transcended. The
contact of the sense organs with objects is the chief cause of
their intensification and this contact is to be avoided initially
and later illumined as the lila of the One. ASHAKTI =
Handicap or disability. A man with the disability of stammering
feels it all his life, so also is the case with blindness or deafness
etc. He thinks this inability will prevent him from many
endeavors including God Realization and thus it becomes an
obstruction or a spoke. MAHA MOHA = Deep delusion. A man
develops fascination for a thing, (a girl, wealth etc.) and it
further develops into attachment and clinging. This is another
psychological force or a spoke binding him. ANDHA
TAA-MISRA = Psychological frustration. A man has abundance
of wealth, which remains unutilized, and he is suddenly struck
with paralysis resulting in great frustration. This psychological
force is a spoke. TUSHTI = Satisfaction. A man remains totally
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satisfied for example with knowledge of agriculture,

biochemistry, fossils etc. This satisfaction prevents him from
enquiring into God. This type of satisfaction is an obstruction
or spoke. SUHRD PRAPTI = Friends’company. Some are lost in
company of friends, without them they are nowhere. This is
another spoke, taking one away from God. VAIRAGYA =
Renunciation is extremely necessary to perceive the Brahma
Chakra as lila. Without this the sadhaka will perceive it as
JAGAT or Samsara Chakra and revolve with it with all
attendant peacelessness. The eight SIDDHIS = The eight
successes. SHABDA = Instinctive knowledge or psychic power,
acquired in past lives is awakened in this life by a little
training or study. Such knowledge is a spoke, which takes one
away from the Truth. In another form of this Siddhi one may be
born with a wonderful tendency for science or music and at a
young age becomes a sensation in the world. The fame and
success in that field takes him away from the real goal Ã‘ God,
and therefore is a spoke. ADHYANA = Power of intellectual
study. For example a man with a high intellectual capacity who
can read whole libraries in a short time is lost in that itself
taking him away from God. So the eight siddhis are spokes. For
example what greatness is there if one has developed the
power, say, to hear from London while in New York without the
help of any material gadget, when this can be accomplished
through telephone or radio? So these siddhis are bondages as
they take one away from God. DEVATA PUJA. Then there is the
bondage of devata worhsip, because there also there is subject
object contact, which contact does not allow one to transcend
and go to God. EIGHT GUNAS = eight qualities. Then there
are the eight qualities, which are the bondages. e.g. ‘A man
thinks, I will do good’ Sri. Ramakrishna said while coming
down to the normal plane from Samadhi, ‘Who are you to do
good to the world’? Doing good with dualistic consciousness is
within bondage. VISHWA RUPAIKA PAASHAM = One
fundamental basic universal bondage is the desire or vasana or
emotion of loveÃ‘when that is there, all the other bondages
follow in its train, for example love for the opposite sex, son,
wealth, when these are there, all the other bondages follow.
DWINIMITTAIKA MOHAM = The delusion that is caused by
two factors (virtue and vice). The delusion or desire to plunge
into the world is caused by good and bad actions performed
earlier with dualistic consciousness or the realism of the
subject and the object or of I and mine. So one has to remove
the consciousness of ‘I and mine’ by knowledge. TRI MARGA
BHEDAM = The three paths of righteousness, unrighteousness
and knowledge. The knowledge referred to lies within the
limitation of subject and object such as the knowledge of
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secular sciences etc. When there is lack of absolute

illumination, man is compelled to live in the dualistic plane of
ignorance taking subject object KNOWLEDGE of world as real
and accordingly lives a life either of righteousness,
unrighteousness or of knowledge. All these falling within
ignorance does not take him to God directly. So one has to
transcend the life of DHARMA and ADHARMA (righteousness
& unrighteousness) and also the life of pursuit of ordinary
knowledge to reach the goal of freedom. BHAVA ASHTAKA
signifies the subject-contact both in a life of DHARMA and also
in a life of ADHARMA Ã‘ e.g. a life of mere vairgya or aloofness
from the world without illumination is also a bondage since he
believes in the separate existence of himself and the world
which he wishes to avoid by means of renunciation. VINSHATI
PRATYARABHI : Man is not conscious that he is in bondage
when his sense organs are perceiving their objects like sound,
form, taste, etc. Swami Vivekananda says that the eyes are
compelled to see; the ears are compelled to hear; these are
also spokes. Perceptions themselves are bondages because
they perceive things other than the reality. In the KATHA
UPANISHAD it has been shown that the very nature of the
sense organs is to perceive the outside phenomenon and not
the reality within (PARANCHIKHANI). So all these bondages
are to be transcended by the lila consciousness. (END M 4)
WE KNOW THE (RIVER) THAT HAS FIVE CURRENTS OF

WATER, MADE TURBULENT AND WINDING BY THE FIVE
ELEMENTS, WHOSE WAVES ARE THE FIVE ORGANS OF
ACTION, WHOSE ORIGIN (MIND) IS THE ROOT OF FIVE
PERCEPTIONS, WHICH HAS FIVE WHIRLPOOLS AND
WHOSE RAPIDS ARE THE FIVE FOLD MISERY. FURTHER IT
HAS FIVE PAIN BEARING OBSTRUCTIONS AND (TOTALS)
FIFTY VARIATIONS. (M 5)
Brahman, which was presented in the form of a wheel in

mantra four, is now described in the form of a river. The idea is
to cater to a variety of temperaments and therefore the same
idea is expressed in the form of a river, which may appeal to
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some. The sadhaka is conscious of himself and a world. By

critical observation of the essential nature of the sadhaka and
of the world, through illustration of a river, the illumination
that sadhaka and world are essentially Brahman will be
brought to light. Brahman, the cause, is itself the sadhaka and
the world, which are its effects, and this identity is to be
grasped and therefore the description in the form of a river
commences. (a) PANCHA SHROTAH = Five currents of water.
The perceptions taking place through the sense organs are the
five currents of the river. The sense perceptions deviate one
from the Truth of the one without a second. That is, when the
perceptions (with realism of subject-object) are experienced
they drag one away from the transcendental Truth, like the
currents of the river. Thus seeing, hearing, touching etc in the
unillumined person takes him away from the Truth. Thus he
continuously transmigrates and suffers various other reactions
in life. So change of perception is the way. Do not see the
world as the world, but see it as God. That is, do not see it in
the form of subject and object but see that at the core it is the
subject-object-less Reality and the subject-object form of vision
is apparently superimposed on Brahman, the reality. This will
put a stop to the incorrect world perception, which is the
cause of bondage. Thus the divinisation of all perceptions is
the way to the Truth. (b) PANCHA PRANA URMIM etc = The
waves are the five organs of action. It also could mean the five
pranas (vital forces) prana, apana etc. PANCHA PRANA
URMIM is taken up now even though in the text it comes
third, as it is more psychological to take it up here. The
subject-object perceptions in (a) give rise to reactions or
waves of five pranas. The prana, apana, etc. forces get
energised, meaning that the reactions of perceptions take
gross physical and mental shape, the karma and jnana indriyas
get energised, and gross action is committed by the sadhaka.
So change or spiritualisation of perceptions is the way to avoid
all this. The subject-object perception gives rise to a reaction,
which is called the wave here. Seeing a woman as a woman is
the initial subject-object empirical perception, which gives
rise to other reactions. The effect of these is to energize the
pranas, goading the person to commit gross physical action, if
he is not able to control the reactions in their early stages. So
instead of the ordinary perception, ‘I am the subject and
woman is an object of enjoyment’ one has to transcendentalise
his perception and see the one Brahman appearing as both the
subject and the object. Alternatively if the five pranas in the
text are taken to mean the five organs of action, the empirical
perception energizes the five organs of action resulting in
gross action and bondage which is not desirable (c) PANCHA
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YONI = The senses and their objects are made of the five
elements. So all constituents of perception are made of
elements and since they are constitutionally so, they can never
reach or even allow one to see Brahman but on the contrary
will always drag one away from Brahman the Unity. If one
thinks let me just taste a little of this world (and has worldly
perception) he will be dragged into it. So change of perception
means seeing everything as the lila of Brahman. This is the
only way. (d) PANCHA BUDHYADI MOOLAM = The nature of
perceptions depends on the mind which is their source. The
organs receive sensations from the world. But that receiving
depends on the nature of one’s mind. If there is God in the
mind then the perceptions will be Godly. If the mind is
demonic then perceptions will be demonic. So spiritualize the
mind, then the perceptions through the organs will also be
spiritualized. The whole world is based on mind. “Whatever
one sees is nothing but the states of his own mind, because
when the mind ceases to function, duality is no longer
perceived.” (Mandukya karika 3-31) (e) PANCHA AVARTAM =
The five whirlpools. The river of life has five whirlpools, the
five objects such as sound, touch etc are comparable to
whirlpools, since creatures get drowned in those objects being
fascinated (as has been explained under b). (f) PANCHA
DUKHA OGHA VEGAM = The speeding rush of five sorrows.
This is observed towards the end of life. From birth to death
life is not only moving, but is moving through these five
painful states of being in the womb, birth, old age, disease and
death. The flow of the river, its waves, its whirlpools and its
rapidity is symbolic of the sorrowful life of creatures, whose
pain rapidly increases as it proceeds. As Buddha said, life is
full of sorrow (sarvam dukham). Really in life all momentary
happiness is tinged with pain. (g) PANCHA PARVAM = The
five stages of pain bearing obstructions. The five pain bearing
obstructions add to the intensity of the painful states
described in (f) above. For e.g. AVIDYA or cloudiness of mind
is one such obstruction. A person becomes egoistic and that is
another obstruction. Attachment and repulsion, jealousy and
clinging to life are the other obstructions. These reinforce the
flow of life in the form of birth and death. Tremendous
attachment to life itself is another form of obstruction. The
Root cause of all these is the mind, “MANAH EVA BANDHA
MOKSHA KARANAM” (mind alone is the cause of bondage and
liberation). PANCHASHAD BHEDAM = Fifty different flow
patterns. Shankara has omitted this. It means in these fifty
different ways the life flows. In the text only the prominent
ones, PANCA SROTA etc have been enumerated, but these
other fifty represent their reactions. Even SUKHA (Happiness)
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is a form of DUKHA (pain) because as you go on enjoying, it

will always end in pain; that is pleasure (sukha) changes into
pain (dukha). When you will know that He appears as all these
then you will attain to Supersensuous (ATINDRIYA)
perception. The River of Samsara will then be perceived as
Brahma lila. (End M 5)
IN THIS GREAT WHEEL OF BRAHMAN, ALL LIFE EXISTS

AND IN THAT IT FINALLY DISSOLVES, IN IT THE JIVA
ROTATES CONSIDERING ITSELF AS SEPARATE FROM
BRAHMAN (THE CONTROLLER). WHEN HOWEVER IT
ADORES (IDENTIFIES WITH) GOD, IT BECOMES
IMMORTAL. (M 6)
So far in mantras four and five Brahman was revealed

through the two illustrations of wheel and river. But there is
the danger of a pantheistic understanding when the Brahmic
Consciousness is described through illustrations. Usually the
understanding takes the form; Brahman exists along with
world phenomena (SA PRAPANCHA), where the duality of
world and Brahman still remains. This being an error requires
further illumination and this is the theme of mantra six.
PRUTHAK ATMANAM PRERITARAM MATHVAÃ‘BHRAMYATE
BRAHMACHAKRE = The jiva considering himself as separate
from Brahman rotates in the wheel of Brahman. It is shown
that the cause of Transmigration or Rotation in Samsara is
because of the wrong belief ‘I am a ‘(Jiva), separate from
Brahman ‘my Controller’. So long this belief prevails in one’s
sadhana one is bound to rotate in this Samsara. However if one
does sadhana with the belief in the unreality of ‘I and world’
even though they appear to exist and identifies oneself with
Brahman, then there is no more rotation or birth for one in
samsara. One attains MOKSHA or identity with the Reality.
The illustrations of the wheel and river are to be understood in
the sense of One Transcendent and Immanent Reality
appearing as all, like the rope appearing as the snake, and not
in a pantheistic sense. Then only they lead to Moksha. So
spiritual life means change of perception and not just some
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good habits or religious observances. Here is a quotation: “He

who worships God thinking, He is one and I am another, does
not know. He is like an animal to the gods” (Brh. Upanisad
1.4.10) Accordingly the perception of duality leads to Samsara
and he who believes all as the One Self attains to Moksha. (end
M 6)
BRAHMAN IS TAUGHT (IN THE UPANISADS) AS

SUPREME (BECAUSE IT IS BEYOND THE TOUCH OF THE
PHENOMENAL). IN THAT UNCHANGEABLE, THE TRIPLE
PHENOMENA (THE ENJOYER, THE OBJECT AND THEIR
CONTROLER) HAVE THEIR FIRM SUPPORT. THE KNOWERS
OF BRAHMAN UNDERSTANDING THIS, MERGE IN
BRAHMAN BY BECOMING ONE WITH IT AND ARE FREED
FROM BIRTH. (M 7)
In mantras four and five the illustrations of the wheel of

Brahman and that of a river were employed to illustrate the
truth. This can lead to a false understanding, that Brahman
has really become the wheel of samsara, which however is not
the truth. This point is clarified in mantras six and seven. The
right perception that Brahman appears as the phenomenal was
indicated through the two illustrations. But because of
misunderstanding, the sadhaka feels that the phenomenal
universe has been explained as existing along with Brahman.
Accordingly he feels identification with Brahman (which is
moksha) is not possible. But the Shruti however has said in
mantra six that “By identifying with Him Immortality is
achieved”. The sadhaka’s misunderstanding arises from his
belief in the separate existence of the phenomenal universe
along with Brahman. The Shruti knowing that its earlier
instructions have been misunderstood clarifies in strong and
categorical terms that Brahman is Absolute and no universe
exists along with it or in it as follows. BRAHMAN IS TAUGHT
(IN THE UPANISADS) AS SUPREME (BECAUSE IT IS
BEYOND DUALITY WITH NO TOUCH OF THE
PHENOMENAL). By saying that Brahman is “beyond” the
Shruti shows its right implication to mean an absolute
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consciousness with no touch of the world. To attain this state,

meditation on SAGUNA BRAHMAN (Brahman with maya) is
only a step. In the Saguna Brahman consciousness there
remains some realism of the world which contradicts the truth.
But Advaita asserts that the universe is a mere appearance, or
a misreading of Brahman. In reality Brahman alone exists, but
is misread as the universe, just as the rope which alone exists,
is misread as the snake. UDGITAM = Brahman has been
proclaimed to be. We have to recall to memory what objective
is being achieved by mantra seven. The Truth is, the Absolute
(Brahman) is itself the Relative (Universe). In mantras five and
six the right perception of the Relative (Samsara), as the
Absolute (Brahman) was shown. But that is usually
misunderstood in the sense that the Absolute and Relative may
exist together and that the Relative has also a separate
existence. By the terms UDGITAM, PARAMAM and
SUPRATISHTA AKSHARAM the Shruti wants to clarify that the
One Absolute alone exists and there is no separate universe,
even though in the stage of sadhana and in the process of
merging in the Absolute, the universe has a relative existence,
so long one is in ignorance. This relative existence vanishes
when the Absolute is reached. To convince the sadhaka of this
Absolute nature of Reality Shankaracharya has quoted from
many Upanishads about this distinct nature of Brahman. The
word ‘distinct’ implies the complete Transcendence of
Brahman over the world. Brahman has no touch with the
world, as the world does not exist, just as the rope has no
contact with the snake imagined in it. In this connection it will
be observed that even some great philosophers have felt it
necessary to maintain the existence of the subject-object
world, obstructing the merging in that Absolute subject-
object-less consciousness. So the Shruti comes down on such
notions by declaring that Brahman is Udgitam (distinct from
the world). Tremendous uncompromising Vairagya for the
world, is the other implication of Udgitam. So Udgitam means
that the Truth is ‘Beyond’ this subject-object based world
which is a false superimposition on Brahman and Shankara’s
many scriptural quotations confirms this truth. PARAMAM:
Brahman has no connection with the world. If it has
connection then it is not Supreme (PARAMAM) at all, because
then it will be affected by the qualities of the world. Brahman
is also Paramam because it is proclaimed as Transcendent in
the scriptures. From the characteristics of Brahman, viz, it’s
having no touch with the universe some philosophers wrongly
conclude that the scriptures imply that the universe can exist
as a separate entity. This is clarified below. TASMIN TRAYAM
= In that absolute is this world of enjoyer, enjoyment and God
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their controller. What is this world we experience? It is

nothing but ‘I and mine’ and God the third, or I the enjoyer,
the enjoyed and the enjoyment. The Shruti says that you feel
your ‘I and mine’ as real, even though they have no existence
because with death they disappear. To the question how are
these three taken to be real then? The answer is, Just as the
rope appears as the snake, Brahman appears as the three (The
Trayam). Therefore the reality of these three is Brahman and
as such the three do not exist in reality. This is the meaning of
Transcendent-Immanent Brahma lila where everything else
other than Brahman is a mere appearance. Brahman being
“beyond” means, the world is a zero.
SUPRATISTHAKSHARAM: It means well or excellently
established in Brahman which is changeless. Man usually feels
his existence (or support) in himself, as also existence of the
world in itself. This support may be called
CHALAPRATISHTHITA or a temporal support that disappears.
This temporal Pratishtha being within maya has to be
illumined by the knowledge that their real Pratishtha or
foundation is in Brahman, which implies they (I and the world)
have no existence at all. This perfect understanding will lead
to a life of real surrender of one’s personality to God by
knowledge and not by emotion, where traces of individuality
remain hidden. This is the stable Pratishtha in Brahman; this
is the view expressed by the Shruti. Now some philosophers
have the idea that since the world is changing, Brahman, its
foundation must also be changing. If Brahman’s changeless
nature is thus altered, it can easily be sustained that Brahman
can transform itself really into the world like milk transforming
itself into curd. The Shruti says that this is not the truth
because the triad of phenomena namely the individual soul,
the world and God are Supratishthitha in Aksharam, that is
they have their foundation in the Changeless. Without any real
change Brahman appears to change into these three, which
have no existence. LINA BRAHMANI TAT PARAH YONI
MUKTA = Remaining absorbed they get merged in Brahman
and become freed from birth and death. This portion of the
text refers to sadhana. The subject-object gross, subtle and
psychological layers of the personality of the individual and of
the world are all appearances, so also all the cosmic layers.
One has to bring the consciousness of Brahman in all of them
and illumine them as Brahman and Brahman alone and that is
sadhana. In sadhana one has to be sure that the means
(sadhana) corresponds to the goal. TAT PARAH indicates that
you must be lost in Brahman and not merely have some
intellectual ideas about Brahman. Brahman appearing as all,
must vibrate in sadhana, then only it may be said the means
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(sadhana) corresponds to the goal. To execute the means

correctly the control of organs and unwavering concentration
are to be practiced leading to Samadhi or Self Absorption.
(end m 7)
THE UNIVERSE A COMBINATION OF THE MANIFESTED

PERISHABLE AND THE UNMANIFESTED IMPERISHABLE
WHICH ARE INHERENTLY UNITED, IS SUSTAINED BY
BRAHMAN. BY ACCEPTING ENJOYERSHIP (JIVA) BECOMES
HELPLESS AND BOUND. KNOWING THE DEITY HE IS
FREED FROM ALL FETTERS. (M 8)
In mantra seven it was said the knowers of Brahman get

merged in Brahman. A question or doubt arises in respect of
merging. Because merging is possible only where there are
two, one who will merge and another entity in whom he can
merge. So the objection is that the identity of the individual
soul and Brahman claimed in Advaita is not true since the
shruti itself recognizing a difference speaks of their merging
as above. The questioner asserts, merger implies that Advaita
or Nonduality is not true, but that an integral unitary
consciousness where the Jivas and Brahman exist together is
more appropriate. The Upanishad having the above
apprehension in view clarifies the position in this mantra. The
Shruti shows that Brahman through Maya or Upadhi (adjunct)
appears as the Jiva and the world. In this appearance or the
state of ignorance or Maya or Upadhi, the apparent
separateness of jiva and Brahman is felt. This apparent
separateness makes the merging of jiva and Brahman possible
in the sadhana stage. So this apparent merging in the state of
ignorance, which the Shruti is referring to, does not disprove
the truth of Advaita which speaks of the identity of Jiva
Brahman. Further Jiva and Brahman being in essence one,
their merging is possible. In other philosophical systems
(BHEDA ABHEDA) where the Jiva and Brahman are held to be
fundamentally different entities merging will be impossible.
This idea is clarified through an illustration later below.
Therefore merging does not imply that Jiva and Brahman are
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two distinct entities as the questioner imagines. Vedanta

affirms “JIVO BRAHMA EVA NA APARA” which according to
the Advaitic view implies that the Jiva and Brahman are one
and there is no Jiva at all different from Brahman at any point
of time excepting through upadhi or lila or vivarta. For
example the space in a jar becomes one with the all pervading
space, when the jar is broken. The merging referred to in the
mantra is in this sense. But the water in a jar cannot merge
with the all-pervading space, for the reason, they are
fundamentally different. Accordingly if Jiva and Brahman were
fundamentally different, merging would be impossible. Since
the shruti speaks of their merging, the conclusion is, they are
identical. Now again the same question is asked in another
form, “If Jiva and Brahman are already identical why then does
the shruti talk of ‘merging’ when there has never been any
separation at any time of Jiva and Brahman according to
Advaita”. It is here that Sankara throws light. He says even
though Jiva and Brahman are absolutely identical, in the state
of sadhana or ignorance, because of Upadhi, an apparent
difference between them is experienced by the sadhaka, and
this apparent difference is the basis of all sadhana, and
merging is possible only due to this apparent difference and
by no other way. The Advaitic view that Jiva and Brahman are
identical is thus not affected in any way by the apparent
process of merging mentioned in the mantra. Rather it upholds
the truth of their identity. Therefore Upadhi, (Limiting
adjunct), provides the apparent realism required for merging.
The merging is a process, in which actually there is no
merging, but apparently it appears like merging. From this it
is concluded that Upadhi is the real answer, (for the apparent
difference), not that Brahman really transforms itself into Jiva
and world. In the gross state of Maya the Jiva experiences
almost an infinite variety of objects like father, wife, son,
wealth, rivers, mountains etc., taking him away from the truth
of Oneness. His concentration and attention is dissipated
among these many objects. Therefore for proceeding from
Maya or multiplicity to Brahman the unity, the first step is to
reduce the multiplicity to two and shift one’s concentration
from the many to the two. This the Shruti speaks of in this
mantra and categorizes the entire multiplicity of the world into
two, the Jiva (the KSHARA and the VYAKTA the perishable and
manifest) and ISWARA (the AKSHARA and the AVYAKTA the
imperishable and unmanifest). Iswara is the whole, the original
cause from which all individuals (jivas) have come out. In the
jiva category is included every thing like men, women, rivers
mountains etc. Individuals are changing and tangible, but
Iswara is intangible and immutable. Iswara means the reality
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(Brahman) within jivas and the world. The Brahman in lila is

Iswara and jiva, when there is no lila, it itself is Brahman the
Nirupadhic Iswara. So ultimately there are only these two
things in the world, Iswara and Jiva. Beyond these two is the
Absolute Brahman who sustains them. The idea is Brahman
through Maya appears as the unmanifest world called Iswara,
in whom the manifested world remains in unmanifest form.
That unmaniifest world becomes manifest, as this world of
multiple jivas. The unmanifest lila of Brahman is called Iswara
and the manifested lila is called Jivas. Thus Iswara and Jiva are
two different names of one and the same Brahman. So one has
to feel this whole world as jiva and Iswara and then feel Jiva
and Iswara as Brahman. Further AKSHARA and AVYAKTA the
indestructible and unmanifest signifies Iswara. KSHARA and
VYAKTA the destructible and manifest signify Jiva. Brahman is
beyond the two and is called the PURUSHOTTAMA, which
appears as the Iswara and the Jiva. In the GITA (chapter 15
slokas 16, 17) this has been well clarified. The significance of
the terms KSHARA and manifest, describing the Jiva, is that
the jiva’s nature (yours) is constantly changing, yet everyone
says I, I, due to ignorance, even though the I is passing away
and has no existence. So the jiva should seek refuge in Iswara
from whom he has come and who is indestructible, this is the
idea. So the idea is, from multiplicity or variety in which the
ordinary person always dwells, let him categorize the multiple
worlds of many into two (Jiva and Iswara) and ultimately from
these two to their unity the Absolute Brahman called as
Purushottama in the Gita. These three are not three different
things but one and the same reality that assumes different
limiting adjuncts. The text describes the transition of the
supreme Brahman (ISHAH) into Iswara and Jiva. All this is the
lila of that Supreme Brahman. Brahman itself is being called
by different names (to denote different states of His lila). The
stages of Sadhana are from gross body and world, to
consciousness of Jiva and Iswara; from Jiva and Iswara to
Brahman. The world of multiplicity is to be reduced to Two
and the Two to the unity, Brahman. SAMYUKTAM ETAT
KSHARAM AKSHARAM CHA = The destructible the
manifested; and the indestructible the unmanifested, are
inherently united. Samyukta means that they are inherently
united: the Jiva and Iswara. The individual soul (jiva) can
never be separated from Iswara, and God can never be
separated from jiva, because they are one Fundamental Reality
appearing as two. The individual should know from all this that
he is potentially God and his Godhood becomes only veiled and
the veil is removed by knowledge, as above. Thus by knowing
Brahman the jiva is freed from all fetters. BHARATE VISVAM
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ISAH = The One Supreme Brahman (Isah) is the support of the

Two (jiva and Iswara) which comprises the universe. So
sadhana is to feel that both Jiva and Iswara exist in one
Transcendent and Immanent Reality, Brahman. Merging is
possible only in ignorance but in the state of JNANA no
merging is possible. It is Upadhi that creates the apparent
distinction of Sadhaka, Sadhana and Siddhi (the goal),
enabling merging in Brahman. (end m 8)
THEY ARE BOTH BIRTHLESS, THE ALL-KNOWING AND

ALL-POWERFUL (ISWARA) AND THE (JIVA) OF LIMITED
KNOWLEDGE AND POWER. THE BIRTHLESS ALONE IS
(THROUGH MAYA) THE ENJOYER, ENJOYMENT AND THE
OBJECT. THE INFINITE ATMA OF INUMERABLE FORMS IS
NOT THE AGENT. WHEN THE THREE (ISWARA JIVA AND
NATURE) ARE KNOWN AS BRAHMAN (ONE IS LIBERATED).
(M 9)
The sadhaka was told to ‘merge’ in Brahman. But due to his

frailties of lust, greed and desires for enjoyment etc, it is not
possible for him to merge in God even though he may wish for
that. The sadhakas usually are not aware that all these frailties
are first to be illumined and removed. They connive at these
frailties and try to merge in God and fail in their attempts.
They also wrongly imagine that, since the Scriptures declare
Jivas as essentially Brahman, no sadhana for the removal of
frailties etc. is needed. Such sadhakas lead a life of hypocrisy
constantly succumbing to their frailties. As this is against the
truth, the Shruti in this mantra shows the great difference that
exists between the jiva in ignorance and the Iswara. It also
shows that these frailties of the jiva are true so long he is in
the relative life of ignorance. It is only when knowledge is
attained that they disappear. Since the need for their removal,
before one can merge in God, is fundamental it is highlighted
in this mantra. The shruti, apprehending the above view,
affirms the existence of a relative life where sadhana and
merging is possible. In the Absolute life of course, there is
neither sadhana nor merging. That there is the existence of a
relative life is described in the text below. AJA HI EKA
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BHOKTRU BHOGYARTHAYUKTAH = The Birthless one has

indeed become the enjoyer and enjoyment (or the relative life)
through Maya. The idea is that there is a relative life of many
frailties today, where sadhana is possible and rather very
necessary. Usually a sadhaka in ignorance is not aware of his
own limitations as compared with the Goal. To make him
cognize his own frailties the text states. JNA AJNAU DVAU
AJAU ISA ANISAU = God (Iswara) is the all knowing and
powerful, the Jiva is ignorant and powerless, but both are
birthless. The great disparity between the individual and God
is shown. He, Iswara, is all knowing as he is CHIT or
Consciousness by itself whereas the individual soul being
conscious of father, mother, girl, wealth, I and mine, and their
reactions becomes helpless and powerless. When the sadhaka
becomes aware of this great disparity then he will become
conscious, that if he is to merge in God, he must give up all
these limitations and become I-less, My-less and pure. DVAU
AJAU = The individual soul and God are both birthless. This is
because He, the birthless, is the Reality of both. In your real
essential nature you are the birthless, not that you are totally
nothing or helpless. How will you transcend your limitations?
By the illumination that He is you, the world and everything of
you. If the sadhaka thinks that today as he is, he is the nondual
Brahman and behaves accordingly, there will be great danger
ahead for him. The story of the mahout Narayana and the
elephant Narayana related by Sri Ramakrisna clarifies this
very point. The existence of a Relative life and an Absolute life
is indicated by the story. One has to be aware of this and do
sadhana observing care and caution till the frailties are gone.
Again due to engaging oneself in sadhana in the Relative life,
the idea comes that the world as such, has some existence
(apart from Brahman). Accordingly the sadhakas wish to cling
to their life of sadhana eternally, but the world has neither
Relative reality nor Absolute reality; Brahman being the only
existence. It is our ignorance, which interprets Brahman as
the world. To point out this truth the text says as follows.
ANANTASCHA ATMA VISVAROOPAH HI AKARTA = The
infinite Atma itself is the innumerable forms of the world and
indeed is not the agent. It is due to Maya that the man in
ignorance experiences the ROOPA (form) of his father, mother
etc as such, but the man of realization sees them as the
(ROOPAS) forms of the One without a second, the Atma. That
means, he sees no world at all, but only the Brahman in its
place. That is, he sees the snake as the rope itself. In sadhana
we feel, I do, I enjoy, I walk etc; instead, all these feelings are
to be felt as the appearances of the One. This is the meaning of
“the Infinite Self manifests itself in lila in many forms as the
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universe and is not the agent”. The enjoyer and enjoyment in

it are unreal and unsubstantial, being appearances. Therefore
even though the universe is the Self’s manifestation, the
infinitude of the Self-remains unaffected. This Relative
(Viswaroopa) has as its underlying reality the infinite Brahman
and therefore it is called infinite. The famous illustration of the
rope and snake can throw more light on this. The snake
(Viswaroopa} if taken as totally sunya or nothing will lead to
the sunyavada of Buddhism. If taken as SAT or real will lead to
Pantheism. But the truth is the snake is the rope itself having
neither existence nor non-existence as the snake. This is the
vivartavada of the shruti. Thus the relative life in the world,
where sadhana is posssible, is due to ignorance. All reactions
and world experiences are relatively true and they disappear
only in the state of Jnana. TRAYAM YADA VINDATE
BRAHMAM ETAT = When the soul realizes that the enjoyer,
the enjoyable and the enjoyment do not really exist apart from
Brahman and are appearances of Brahman itself, then it
attains to Absolute bliss and continues in a state of
identification with Brahman. When name and form are
transcended as appearances then Brahman alone remains.
(End m 9)
NATURE IS PERISHABLE, THE SUPREME GOD IS

IMPERISHABLE. BOTH NATURE AND SOUL ARE
GOVERNED BY THAT ONE (SUPREME) DEITY. REPEATED
MEDITATION CORRESPONDING TO THE TRUTH AND
ABSOLUTE UNION WITH HIM, CULMINATES IN THE
CESSATION OF MAYA IN THE FORM OF THE UNIVERSE. (M
10)
In the earlier mantras the subjective side of man, the enjoyer

and enjoyment were shown as the lila of Brahman. Now the
objective side pertaining to the world is illumined. Man has to
live in the world, do sadhana and work in the world. What is
the relation of this world with God? That is to be known. World
as such is not Brahman because it is KSHARA (destructible).
KSHARA PRADHANAM AMRTA AKSHARAM = The world
(Nature) is destructible but God is indestructible. The idea
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being impressed is that the world as such cannot be Brahman

as it is destructible. KSHARA ATMANAVISHATE DEVA EKAH
= The world and the individual soul are ruled by the One
Deity, the Non Dual Brahman. The sadhaka, including himself
in the world, should feel the One without a second as the
reality of Nature, Iswara (God) and the jivas. Here the
sadhaka’s constitutional nature is to feel the Reality through
the objective side. The sadhaka has to transcend not only
himself, his body etc, but also the world being experienced by
him. He has to feel within himself that the world and I as such,
are zeros but in themselves are the reality. TASYA
ABHIDHYANAT YOJANAT TATVABHAVAT BHUYASCHA = By
repeated meditation on Him corresponding to the truth and
identifying with Him. Not only one has to meditate, but
meditate with consciousness corresponding to the truth and
Absolute union, in the form ‘I am Brahman’ where no I and
mine or subject-object remains. This is the right type of
meditation which will take one to Realization. VISWA MAYA
NIVRITI = The universe as such disappears and the one
Brahman alone is seen everywhere. There is no more sorrow,
delusion, happiness etc, the dual throng, as the One Non- Dual
Reality alone is perceived. (End m 10)
KNOWING THE DEITY ALL BONDAGES FALL, WITH THE

DESTRUCTION OF BONDAGES, COMES THE LIBERATION
FROM BIRTH AND DEATH. BY MEDITATION ON HIM
COMES THE THIRD, THE DIVINE POWERS, AFTER THE
FALL OF THE BODY. (RENOUNCING THOSE POWERS) HE
ATTAINS TO ABSOLUTE-SELF-FULLFILMENT. (M 11)
Mukti means full illumination of individuality or ‘I’. Till then

no moksha is possible. In that state of spiritual evolution where
the ‘I’ is not completely transcended one attains to Divine
powers and Godhood only, but not to moksha. The effect of a
trace of individuality remaining (Godhood), is contrasted with
the complete loss of individuality (Moksha), to enable the
sadhaka to transcend the ‘I’ completely. JNATVA DEVAM ETC.
= Knowing the Reality. In the first two lines of the mantra, the
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result of perfect knowledge in which no trace of individuality

remains is shown. This is moksha, the ultimate goal, which the
sadhaka has to strive for, the absolute cessation of
individuality by illumination . But before he reaches that high
state, the yogi meditating on God with a trace of I remaining
attains to the state of Godhood which is marked by VISWA
AISVARYAM, the full Divine Glory and Power, but not to
Moksha. It is a state indicated by “I do not want to be sugar,
but want to eat sugar”, in the Bhakti scriptures. He goes to
Brahma Loka (heaven) because of a trace of individuality
remaining. Of course he comes back again and renouncing all
yogic and divine powers of that God state, becomes APTA
KAMAH free, and attains to MUKTI. The renouncing of all
yogic and divine powers indicates the total loss of individuality
and the complete renunciation of desire. Thus by contrast the
effect of perfect knowledge (jnana) resulting in Moksha is here
shown, and also shown is the effect of traces of desire or I or
individuality remaining as the state of Godhood. TASYA
ABHIDHYANAT TRITIYAM DEHA BHEDE VISWAISVARYAM =
By the meditation on Him comes the third, the divine powers
and glory, after the fall of the body. What is Dhyana?
Meditation means struggle between a meditator and a goal of
meditation within the realm of subject and object. This means,
there is desire or I-consciousness still in him. This trace of I or
desire in his meditation takes him to Brahma Loka or the God
state and not to freedom. But again it is the right Dhyana or
meditation alone that will lead to Mukti. The ‘I-less’or subject-
objectless meditation, where the meditator, the meditated and
the goal of meditation are known to be the one Brahman alone
brings us to the real JNANA or Moksha. So this perfect
Dhyana alone, can lead to absolute knowledge. The gist of the
whole mantra is that “I” and “mine” has to be transcended
completely for MOKSHA. If they remain even in their most
subtle form, they can only lead to Divine power or glory or to
the state of Godhood but not to MOKSHA. Transcending
individuality completely and becoming one with Brahman is
the theme of this mantra. But this is to be achieved gradually
through Karma Yoga and through meditation step by step and
not by a jump. (end M 11)
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THIS (BRAHMAN) THAT DWELLS IN ONE’S HEART IS TO

BE KNOWN WITH GREAT REGULARITY. THERE IS NOTHING
ELSE (WORTHY OF) KNOWING THAN THIS. THE ENJOYER,
ENJOYMENT AND THEIR RULER, SPOKEN OF AS THREE
DIFFERENT THINGS (ARE TO BE KNOWN) AS THE (ONE)
BRAMAN. (M 12)
What that Brahma lila consciousness is, was told from

various angles. In this mantra sadhana is being emphasized,
because to have just a clear idea of Brahman is not enough.
Nor is it enough merely to know the details of sadhana. Rather
one has to plunge into sadhana to make it part and parcel of
one’s being and that is being emphasised. NITYAM EVA ATMA
SAMSTHAM = With regularity giving up all worldliness,
feelingfully through one’s whole being sadhana is to be done.
Nitya indicates that regularly and on principle sadhana is to
be performed, not haphazardly and halfheartedly. ATMA
SAMSTHAM indicates that worldliness should go. You should
feel within your being that world and I are illusory as such,
and they are Brahman in lila. This vairagya should permeate
your sadhana. NA ATAH VEDITAVYAM HI KINCHIT = This
means, you should also feel deeply that there is nothing else
worthy of being known or requiring your attention and that all
other things are vain and momentary. This should constantly
be brought to awareness. In sum and substance it means you
should have tremendous Vairagya for the world and become
ATMASAMSTHAM (established in God). Thus you have to
make great effort to be lost in Brahman through Sadhana. In
this connection the tremendous Sadhana into which the first
disciples of Sri Ramakrishna plunged, after his passing away to
make the Truth their own, expresses the meaning of this
mantra. Also one may go to places of pilgrimage for Sadhana,
but the real place or locus is within, because realization takes
place within and not outside. ETAT JNEYAM = This should be
known. The emphasis is on realizing what has been told. When
the desire to actually realize is intense then concentration and
the understanding of the Brahma lila consciousness will
automatically dawn. Sankara has two interpretations for the
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first two lines of the mantra. The first interpretation stresses

the immanental aspect of God, which is Advaita Bhakti,
surcharged with jnana. Feeling is more predominant. The
sadhaka feels that the reality of ‘me and the world’ is His
immanence and attains to the subject-object less Reality. In
the second interpretation the constitution of Transcendence
(ADVAITA Jnani type) is elaborated. Here the sadhaka feels
directly the zeroness of himself and the world and Brahman as
the reality of the two. Since he is transcendental and
thoughtful, this type of transcendental approach to reality is
constitutional for him. APAROKSHAH means there is no
subject-object in the Reality and this sadhaka’s constitutional
psyche corresponds to that as he is transcendental. Sadhana
can take the above two forms; that is the idea. BHOKTA
BHOGYAM PRERITARAM CHA = The three, the enjoyer, the
enjoyment and the Supreme Lord. The Knowledge that all
these are the three different forms of the one Brahman in lila is
common to both the Advaita Bhakta and the Advaita Jnani.
Feeling is predominant in the Bhakta and knowledge in the
jnani. (end m12)
THE FORM OF FIRE WHEN LATENT IN ITS SOURCE (THE

WOOD) IS NOT VISIBLE, YET ITS INVISIBLE LATENT
EXISTENCE IS NEVER LOST AND BECOMES VISIBLE BY
REPEATEDLY RUBBING ITS SOURCE (THE WOOD). AS IN
THE CASE OF THESE TWO (FIRE IN VISIBLE AND
INVISIBLE FORMS) CAN THE SELF BE REALISED IN THE
BODY WITH THE HELP OF OM. (M 13)
MAKING ONE’S BODY THE LOWER PIECE OF WOOD, OM

THE UPPER PIECE AND BY THE PRACTICE OF MEDIATION
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SIMILAR TO RUBBING, REALISE THE GOD WHICH IS

HIDDEN, AS IT WERE. (M 14)
A rare few sadhakas have the capacity to feel the one

transcendent immanent consciousness directly, either through
jnana or through Bhakti. For others meditation on a symbol of
the transcendent immanent reality is more constitutional. The
symbols such as OM, the avataras such as Ramakrishna, Christ
etc and one’s Guru are some of the symbols for the meditation
on Brahman. Meditation on symbols is not in anyway inferior
to the direct meditation on Brahman. It is merely a question of
constitution. But vairagya and the consciousness of Brahman
within the symbol, or without, are common to both types of
sadhakas. The symbol has to be looked upon as the absolute
reality and accordingly meditated upon. Thus meditation on
any incarnation like Sri Ramakrishna, Christ etc can take one
to the goal if one has the right Brahmic Consciousness about
them and not otherwise. The right consciousness is, that they
are in essence the Supreme Brahman itself in human form, not
a saint, a superman, nor even a prophet. The first two lines of
the mantra show that the Truth lies hidden, although only
apparently and therefore one should never be disappointed if
he fails a few times to get it. He should be convinced that truth
lies within him and he will get it even though he cannot see it
today. Repeated rubbing or sustained sadhana till the goal is
reached is indicated in the text by SA BHUYA EVA etc. As
Christ said in this connection “knock and it shall be opened”.
As in the case of an Avatara, the symbol ‘OM’ by its very
construction should be known as indicating the Supreme
Brahman and then meditated upon repeatedly. SVA DEHAM
ARANIM KRITVA PRANAVAM CHA UTTARAARANIM =
Making one’s body the lower wood and OM the upper piece of
wood. Just as when two pieces of wood are rubbed the friction
brings out the latent fire already existing within, so does
repeated meditation brings out the truth already within. The
Avatara or ‘OM’ represents one piece of wood and our
personalities represent the other piece. Meditation represents
the rubbing and God who is already within, manifests like fire
from the rubbing of wood. NA LINGANASHAH = Fire even
though not visible in wood exists in its invisible form inside.
The idea is God is there ever within in invisible form and never
void, only repeated effort is required for His manifestation.
(end m 13 & m 14)
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AS OIL IN SESAMUM, AS BUTTER IN CURDS, AS WATER

IN UNDER GROUND STREAMS, AS FIRE (HIDDEN) IN
WOOD (IS PERCEIVED), SIMILARLY THE ATMAN WITHIN
ONESELF IS PERCEIVED, THROUGH TRUTH AND
CONCENTRATION. (M 15)
Many illustrations have been given showing that the Truth is

already within and, though apparently not visible, can be seen
by repeated sadhana. By these illustrations the sadhaka should
overcome all depressions and disappointments which he is
bound to experience during his sadhana. He should never give
up sadhana because the truth is already within, as shown by
these many illustrations. SATYENA ENAM TAPASA YO
ANUPASHYATI = By him who practices moral and ethical
values and who controls the mind and sense organs resulting
in concentration and one pointedness of mind, is this Self
realized. Further if sadhana is to be successful it is important
to practice moral and ethical values and concentration along
with sadhana. By concentration or Tapas is meant control of
the mind and sense organs to make them extremely one
pointed. Further Atman is to be realized within one’s own self
and not in anything else outside. So everything else other than
Atman has to be transcended. The Atman appears to be
covered by the physical sheath, mental and vital sheaths.
These sheaths which are mistaken as the Atman are
obstructions to the manifestations of the real nature of the
Atman and so have to be transcended. He who practices the
moral and ethical virtues along with control of mind, sense
organs and meditation,alone attains the goal. (end m 15)
THAT WHICH IS THE SOURCE OF SELF KNOWLEDGE AND

CONCENTRATION AND IN WHICH LIES THE HIGHEST
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GOOD, THAT ALL PERVADING SELF IS KNOWN, JUST LIKE

(KNOWING) THE ALL PERVASIVENESS OF GHEE IN MILK.
(M 16)
Whatever exists is He, is shown by the all pervasiveness of

the Atman. SARVA VYAPINAM ATMANAM = The Self which is
all-pervasive. The emphasis is on the nature of Atman, which is
all-pervasive. The sense of all pervasiveness is as in the
upanishadic shloka “He shining everything shines after Him”
etc. He being there everything is and if He is not, nothing
exists. All pervasiveness means His is the only existence and
nothing exists apart from Him. In this sense the indivisible
Atman pervades the gross, the subtle and the causal
personality of the sadhaka and the world. An illustration of this
is given. Just as clarified butter (ghee) pervades milk through
and through, the Atman pervades every thing. ATMAVIDYA
TAPO MOOLAM = The reality which is the source of all merits.
The merits of the sadhaka like self knowledge and deep
concentration including his Bhakti, Jnana, Vairagya and a life
of Tyaga and austerity is indicated by “ATMA VIDYA” and
“TAPAS” in the text. Now it is being pointed out that the sole
cause or source of these merits of the sadhaka is the indivisible
All Pervading Atman and not the sadhaka. In other words
Brahman is the background and essence of all these in lila.
That being so, the sadhaka should never think that these
merits are his own. Such egoistic feelings will bring about his
downfall. Knowledge of this metaphysical truth that all merits
are His expressions or reflections, will lead to total surrender
and knowledge of Brahman. Another interpretation is that for
the revelation of Brahman, Atma vidya (self knowledge) and
concentration (Tapas) are the causes (moola) or means. In this
interpretation sadhana or self effort is being stressed rather
than self surrender. Shankara has combined the essence of
both interpretations as follows : The sadhaka should make self
effort through concentration and self knowledge and should
also combine this with self surrender based on the
metaphysical truth that all his merits and achievements have
Brahman as their source, lest egoistic ideas concerning them
cause his downfall. BRAHMA UPANISHAD PARAM = In which
lies the highest good. The all pervading Brahman which is the
highest good is realized by one who constantly makes effort
and not by one who identifies himself with the various sheaths
like the food sheath, the mental sheath etc. which are unreal
and within limitation. The idea is, the sadhaka who runs after
the conveniences and comforts of his body taking it as real will
never realize the Truth. Rather he should practice continence,
truth (moral virtues), concentration and knowledge constantly
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transcending the unreal and the limited, being aware of the

Real. (End m 16 and chapter 1)
CHAPTER 2
O SAVITA WHEN I COMMENCE TO MEDITATE ON THE

SELF, RESTRAIN THE OUT GOING POWER OF MIND AND
ORGANS AND CENTRALISE THEIR POWER WITHIN (MY)
BODY, TO ATTAIN KNOWLEDGE. (M 1)
In the earlier chapter the force of knowledge and the force of

spiritual morality for God realisation were indicated. Now the
force of prayer is shown in spiritual life. But prayer also should
accord with the nature of reality or the goal. AGNIR JYOTI =
The power of the mind and organs to perceive external
objects. As long as they function the Self remains hidden,
therefore the prayer for their control and going inward so that
energy is not dissipated. The sadhaka has understood (through
Chapter 1) that Brahman alone is real and all else is illusory or
unreal. But when he attempts to bring this Truth in practical
life he is confronted with innumerable digressions, thoughts
and actions contrary to it. These antithetical currents flow
through the mind and organs. They carry him away to the
world. What are these currents? They are the cosmic power or
Shakti (Savita) expressing itself through mind and organs in
the whole world. Today the Shakti of the sadhaka is going
outside and is being dissipated, accordingly no concentration
takes place. By prayer to the Sun, the symbol of cosmic Shakti,
the outgoingness will stop, get centralized and go inside.
Savita is the cosmic Shakti, the power of all powers, the
Brahman with Shakti, the power even of all the Devatas.
NICHAYYA = Centralize all powers and make the personality
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ingoing which is always outgoing. So before commencement of

meditation this prayer to Savita. “Oh, Savita it is your power
alone that is expressing through mind and organs and there is
no other power besides. So be gracious, restrain the power
from dissipating through mind and organs and centralize the
power within my body and organs”. For what purpose?
TATTWAYA = For knowledge of the Self. Thus by such prayer
which is in accordance with nature of reality the vibrations of
the mind will be tranquilized and the sadhaka will be anchored
in ATMAN and undisturbed meditation will take place. So the
prayer is a dedicated surrender to the power of all powers,
which will be later shown as Brahman itself. Transcendental
intuitive personality will be obtained by prayer and all
digressions will stop. The transcendental nature of reality will
also dawn in the sadhaka by right prayer. (end m 1)
WITH THE BLESSINGS OF THE DEITY (THE SUN), OUR

MINDS JOINED TO THE SUPREME SELF, WE STRIVE
THROUGH MEDITATION FOR THAT SUPREME BLISS (OF
BRAHMAN) ACCORDING TO OUR ABILITY. (M 2)
Earlier SAT and CHIT aspects were stressed upon, now in

this mantra the ANANDA aspect is being stressed in the words
SUVARGEYAYA SAKTYA, meaning, let us struggle for the bliss
of Brahman. The reason for stressing the Ananda (bliss) aspect
of Brahman, is because in the world it is the urge for pleasure
or bliss that is the driving force plunging one in worldly
activities. But the joy of Brahman is the real joy and worldly
joy is a mere shadow, a spark, a mere reflection of that Infinite
bliss. So the new point in this mantra is, let us through
meditation and by the grace of Savita, strive for that
Brahmananda which is the real joy itself, and whose mere
sparks are the worldly joys. SUVARGA or heaven here stands
for the Supreme Brahman, as it alone is of the nature of
absolute bliss and in which all other joys are included.
DEVASYA SAVITUH SAVE = With the blessings of the deity
Savita, signifies the need for “I” less sadhana for the
knowledge of Brahman. (end m 2)
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THE MIND AND SENSES WHICH ARE NOW UNITED WITH

BRAHMAN AND ARE UNCOVERING HIS EFFULGENCE AND
CONSCIOUSNESS, MAY THEY BY YOUR COMPASSSION OH
SUN, NOT RELAPSE (TOWARDS WORLDLINESS AGAIN). (M
3)
The prayers correspond to the states of evolution of the

sadhaka, in the spiritual realm. In the earlier mantra the
prayer was for stilling the outgoing mind and sense organs,
the sadhaka being at the lowest rung of the spiritual ladder.
Accordingly the mind has attained tranquillity. Now the
prayer is that they may not relapse into worldly ways again.
Because there is every possibility even at this stage to break
off and deviate to the world. YUKTVAYA = The illumination
that One Reality alone is inside and outside is experienced,
and his mind has become tranquil and intuition or SAMYAK
DARSHANA is being experienced. The prayer now is for
maintaining this state of tranquillity of mind and organs,
because at this point there is every possibility of the mind
relapsing or going away from the ideal towards the world.
Since the mind is subtle now, hidden samskaras surface
suddenly and drag the sadhaka away towards Samsara.
SUVARYATAH = The mind and senses are now intent on the
Supreme Self and not on objects like sound, touch etc.
BRIHAD JYOTI DHIYA DIVAM KARISHYATAH = The light,
effulgence and consciousness of the Brahman that is great, is
being uncovered (by mind and senses). So the prayer to Savita
at this stage is, “Oh, Savita my mind and senses are now
proceeding towards that Bliss of Brahman through the light of
intuition, let them not relapse and proceed again towards
sense objects”. Let me not by any chance relapse to the world.
Let my sense organs and mind remain tranquil. I am now
convinced God alone is True and the world illusory. Let me
merge in Him fully. (end m3)
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A GREAT PRAISE OF THE DEITY SAVITA IS NEEEDED BY

THOSE BRAHMINS WHO UNITE THEIR MIND AND SENSES
(WITH THE SELF), SINCE HE IS THE ORDAINER OF ALL
RITES, IS EXCEEDINGLY ALL PERVASIVE, IS OMNISCIENT
AND HENCE FULL OF WISDOM AND IS NONDUAL. (M 4)
The sadhaka now has evolved further. Earlier he could not

conceive Savita as Brahman. He could only feel Savita as the
power or Shakti. The prayer now corresponds to a further
evolution of the sadhaka, where he can feel Shakti as
Chaitanya (Consciousness). So he prays thus, Oh Savita you
are the all pervading One without a second reality, and You
alone are the Shakti manifesting in all Yagnas (sacrifices).
HOTRA VIDADHE = The One itself has become all the powers
and the rites in the world (in lila). The sadhaka can now feel
Brahman and rites are identical and not two. Oh Savita, you
are Para Brahman . The whole world is your manifestation
(lila). You are not only the Consciousness and Reality of the
world but the power in all the rites, the bestower of the fruits
of rites, and you are all the powers of the world in lila. You are
the Existence of all existences, the Consciousness of all
consciousness and the Power of all powers. The terms
VIPRASYA, BRIHATAH and VIPASCITAH meaning, all
pervading, great, and omniscient, respectively, express the
above idea of Sakthi (Power) now perceived as Brahman.
VIPRAH = (Brahmin). Here by Brahmin is indicated the
sadhaka who on account of purity is able to feel the Brahma
lila consciousness. He is now exhorted to pray very deeply and
intensely to the Deity Savita for the absolute intuition so that
he may realize the truth of the One appearing as the many
(including Power) in lila, and thus fully merge in the ocean of
Brahman. The nature of that deity is again elaborated below.
VAYUNAVIT = The witness of all knowledge and nondual in
nature is that Savita to whom one is exhorted to pray. Thus
intense prayer is being stressed by the Shruti, as at this point
the sadhaka is coming to understand that Savita, the only
reality, is expressing itself as all the rites, and their fruits etc.
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That is, Consciousness itself is appearing as the whole world.

By this prayer right meditation will follow and intuition will
develop into perfect knowledge. HOTRA = All powers of the
world. The deity is the power of all powers. Through power the
sadhaka has to come to CHAITANYA or Consciousness and
from consciousness to reality or Brahman. Deep and intense
prayer brings about this transformation. So the sadhaka is
exhorted to pray now. By prayer he will realize the SHAKTI as
the lila or vilasa of Brahman. SAVITA, now is not a material
Shakti or power, It is Consciousness or Chaitanya. Power
merged in Chaitanya and that in Reality itself. The sadhaka is
now able to conceive Shakti as the lila of Brahman. From now
on the real meditation or Dhyana will start. Since the sadhaka
is realising the power of all powers, the Savita, as the very lila
of Brahman; intense prayer is prescribed for its culmination at
this psychological point. By this deep prayer the intuition will
culminate in Jnana and the sadhaka will be lost in the ocean of
Brahman. (end m 4)
O SENSES AND MIND SALUTATIONS BE TO YOU, WHOSE

(SOURCE) IS THE (VERY) ETERNAL BRAHMAN WITH WHOM
I UNITE. MAY THIS HYMN OF MINE WHO AM ON THE PATH
OF THE WISE GO FORTH IN ALL DIRECTIONS. MAY THE
SONS OF BRAHMA WHO REIGN OVER HEAVENLY REGIONS
HEAR. (M 5)
The final result of ATMA VIDYA TAPO MOOLAM practiced

by the sadhaka was the experience of Samadhi. The sadhaka
now describes the final stages as it were which brought him to
Samadhi and even the state of VYUTHAN the coming down to
the relative plane after Samadhi. YUJE VAM BRAHMA
PURVYAM NAMOBHIH = Salutations to sense organs and
their deities by whose grace I am able to concentrate, and
thus attain to right intuitive flash of Brahman. ‘Vam’ refers to
mind and organs and PURVYAM to Brahman. Mind and organs
means the whole subjective and objective empirical world
order. The sadhaka salutes the mind and organs, and their
Presiding Deities, since by their attaining to tranquillity, he
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has successfully been able to intuit the Transcendental

Brahmic Consciousness. Had the mind and organs not come
under complete control, the flash of Brahmic Consciousness
would not have been possible. With that flash of intuitive
knowledge, he now feels that the mind and organs viz. the
whole empirical subjective and objective phenomena as the
manifestation of Brahman in lila. No longer do, mind, senses
and the individual remain as separate existences. This
illumination dawns because of the complete tranquillity of
mind and organs. Therefore the path of tranquility of mind and
organs is the path for the ancients and the moderns as well.
That is the golden thread by which the sadhaka goes from the
beginning of sadhana to the end. Since this sadhaka’s psyche
was feelingful (Bhakti) at the begining of sadhana, the flash of
intuition of Brahma lila also takes a devotional turn at the time
of final plunge in samadhi, and also after samadhi. Accordingly
the devotional type sees everything through feeling or Bhakti
(the Immanence of God) and this is Advaita Bhakti. However
by the same control and tranquillity of mind the Jnani
(philosophical) type sees the transcendental aspect of God
beyond name and form, where thought and reason is
predominant. Thus the Truth of Oneness is realized either
through the predominance of knowledge or Bhakti depending
on the constitution of the sadhaka. Shankara interpreting
YUJE VAM BRAHMA PURVYAM has indicated the above two
types. In both cases the control of the mind and organs and
their tranquility is fundamental and common. From that
controlled and tranquil state alone Samadhi is reached.
SRUNAVANTU VISHWE = Oh those who reside in the
Universe hear me. Here the state after Samadhi of the sadhaka
is described where he feels everything in the world as Divine.
He emphatically declares “I have seen in Samadhi that
everything is the manifestation (lila) of Brahman; let the world
hear this Truth which I have seen in Samadhi”. So up to now
the Shruti has shown all the gradual stages from the
beginning of Sadhana to Samadhi. In the beginning the
sadhaka’s mind and organs were always running outward and
restless. Next they attained to tranquility and finally to
Samadhi and thence to the Immanence of God or VYUTHAN or
coming down from Samadhi to the relative world : a prayerful
attitude pervaded the whole process. Prayer in an advanced
state itself becomes meditation (DHYANA). NAMOBHIH
(salutations to you) indicates this. AMRITASYA PUTRAH =
Sons of immortality The sadhaka now realizes the entire human
race as divine and addresses them as sons of immortality
(Swami Vivekananda elaborated this very mantra and idea at
the Parliament of Religions Chicago 1893). ETU PATHI EVA
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SUREH = I am on the same path as that was trod by the

Ancient Rishis. As did all Bhaktas and Jnanis who have merged
in God in the past I am also today on the same path, namely
the path of complete tranquilization of mind and organs.
SHLOKA VI ETU : Let this hymn in the form of prayer of what I
have realized, become intense and spread over the whole
world. (end m 5)
WHERE FIRE IS KINDLED BY RUBBING, WHERE THE AIR

IS RESTRAINED, WHERE SOMA IS DRUNK EXCESSIVELY,
THERE THE MIND BECOMES ATTACHED. (M 6)
Prayer to Savita was shown as the fundamental basis of all

stages of Sadhana beginning from control of mind and organs
to Samadhi and thence to descent or VYUTHAN. The theme of
the prayer was thou art the only Reality everywhere. (Not I
but Thou as Sri Ramakrishna put it). Thus the essential
attitude to be maintained in Sadhana from beginning to end
was shown. In this mantra the same thing is put in a negative
way, namely, if right attitude is lacking then Samsara or a life
of enjoyment will be the result. If there is the right attitude
behind all Sadhana then Samadhi or mukti will be gained.
Philosophically speaking, if subject-object consciousness (I &
mine) remains in Sadhana the result is Bhoga or enjoyment. If
subject-object less consciousness or attitude is brought into
Sadhana then it leads to Samadhi or Mukti. So the tremendous
importance of proper attitude or right consciousness in
spiritual life is impressed upon the sadhaka, by condemnation
of the attitude based on ignorance. Shankara in the first
interpretation of the text shows that the sadhana performed
without the right consciousness or attitude will engross the
sadhaka in Samsara. This is the effect of performance of work,
believing the world to be true as such and with no spiritual
consciousness behind the work. The second interpretation
shows the effect of right perception or consciousness in
Sadhana. These are actually not two interpretations but the
two phases of Divine and ignorance consciousness which have
different results. AGNI YATRA ABHIMATHYATE = Where by
rubbing, fire is produced. Agni (fire) is the Supreme Self
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because by its knowledge all ignorance is burnt away, just as

fire burns all trash. The Brahma lila Consciousness is equated
with Agni here. Rubbing signifies the performance of work.
This Consciousness or attitude functioning in work becomes
the cause for his purification at all stages of sadhana from the
lowest to the highest stages of Samadhi. The idea is that
Pranayama and Dhyana performed with the above
consciousness will result in Samadhi and if performed without
such attitude will only improve the bodily health and lead to a
life of enjoyment or samsara. Dhyana becomes Dhyana and
Pranayama becomes Pranayama only when the right
consciousness is behind them, otherwise it is a mere physical
and mental exercise. VAYUH YATRA ADHIRUDHYATE =
Where the air is restrained. Only by such Pranayama with
proper consciousness will the ANAHATA-DHVANI or cosmic
sound be heard. In this state of Anahata dhvani the
consciousness of all individuals of the world vibrates in the
sadhaka’s consciousness. This is the state of undifferentiated
consciousness. SOMAH YATRA ATIRICHYATE = Where the
sacrifice is unselfish. This indicates all Karma such as SOMA,
YAJNA (sacrifices) and DANA (Charity) etc should transcend
the limitations of individualism, selfishness and sectarianism
etc. Only then will the mind be purified by those Karmas. So
purity is not gained by doing much or big works or even by
good works but by the right consciousness in work. It also
implies that ideal Karma is that which is done with great
sincerity and extreme attention to the minutest detail, if purity
is to result and lead to Dhyana. Dhyana is not a karma to be
done for some hours. It is deepening of the consciousness of
“Not I but thou”, so also Japa and Pranayama. For realizing
that consciousness one performs Dhyana, Japa, Pranayama,
Tapas, Yajna etc. which are not ends in themselves. But all
these are to be done with that basic consciousness of the One
appearing as these many to realize that very consciousness.
(End M 6)
ONE SHOULD WORSHIP THE ETERNAL BRAHMAN AND

GET ABSORBED IN HIM ONLY AFTER OBTAINING THE
BLESSINGS OF SAVITRA (THE SUN). THUS THE
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SCRIPTURAL WORK WILL NOT BIND YOU. (M 7)
We have seen that in the last few mantras the idea about
Savita was expanding and in this mantra by Savita is implied
Brahman itself. The blessings of Savita (SAVITA PRASAVENA)
= The idea is one should become aware of the truth that the
manifested world of doer, doing, and deed is He himself, and
this consciousness should pervade all Karma and perceptions
of the sadhaka. However Maya can produce a false attitude
whereby a sadhaka thinks: “Well, there is no need of worrying
about right consciousness etc, just go on doing work and that
is all that is needed”. When the right consciousness is not
there, its opposite, the delusive perception of man, woman, as
such, and I and mine will be the basis of the sadhaka’s
perceptions and actions. The sadhaka will then always seek for
bodily comforts, and a life of enjoyment and becomes self
centered and thus fall into Samsara. This is a psychological
truth and it will and must take place when the imperfect
consciousness or attitude remains. This position will lead the
sadhaka gradually deeper into samsara or bondage. So the
Shruti shows the right attitude by which he will not get bound
by the karmas enjoined by the scriptures. SAVITRA
PRASAVENA = The right consciousness of Savitra, as the
producer of ANNA the world phenomenon. This indicates that
right consciousness or perception is to be gained and karma
performed accordingly. That right consciousness being the
YONI (source) of Samadhi or Mukti, the sadhaka is exhorted
by the Shruti to concentrate on that consciousness and
become one with it as below. “TATRA YONIM KRINAVASE” =
Concentrate and get absorbed in that Brahman. NA HI TE
PURTAM AKSHIPAT = Those works enjoined by the scriptures
will not create bondage or attachment and lead to Samsara.
The Shruti is showing the effect of right consciousness, which
is to burn all actions along with their seeds to ashes by
knowledge (see Gita Chap 4-37 echoing the same thought). So
as a corollary it follows that where the right consciousness
does not exist, the opposite namely bondage, attachment,
enjoyment etc will follow as a matter of course even though
one may do holy works ordained by the scriptures. Thus the
mantra is emphasizing the importance of performing work with
the right consciousness as opposed to merely performing work
taking the world and the work to be true as such. Right
consciousness also means right perceptions. e.g. if you
perceive a woman as a woman the reactions are different than
when you perceive her as manifestation of the Divine; the one
leads to bondage and the other to Moksha. (End m7)
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THE WISE ONE, HOLDING THE UPPER THREE PARTS OF

HIS BODY ERECT, WITHDRAWING THE SENSES INTO THE
HEART BY THE MIND, SHOULD CROSS OVER THE FEARFUL
TORRENTS (OF RELATIVE EXISTENCE) BY THE RAFT (OF
BRAHMAN CONSCIOUSNESS). (M 8)
In the previous mantra sadhaka was exhorted to concentrate

on the consciousness that the One Brahman appears as all (the
many) in lila. This was to be brought into practical life through
Karma Yoga, by bringing the above consciousness in Karma.
Now in this mantra in addition to Karma, Dhyana or
meditation should also be practiced. This is being told by the
Shruti below. TRIRUNNATAM STHAPYA SAMAM SHARIRAM
HRIDI INDRIYANI MANASA SANNIVESHYA = Sitting with
the head, neck and chest erect and withdrawing the senses by
the mind within the heart. Asana or sitting posture helps
Dhyana or concentration of mind, because, the physical,
psychological and metaphysical aspects of personality are the
three phases of the lila of the One Reality. The physical affects
the psychological and metaphysical phases of the personality.
Therefore sitting straight with the head, neck and chest erect,
creates a stability on the physical plane that will ward off
Tamas or lethargy on the mental plane. Otherwise if one sits
carelessly he may go to sleep rather meditate on God. So the
need for sitting erect is stressed. But sitting erect alone is not
sufficient, one must be aware that the purpose of sitting erect
is for meditating on God; otherwise the sadhaka may pass into
LAYA or sleep after some concentration even while sitting
erect. For strengthening the conviction of the Brahma Lila
consciousness the study of scriptures is an important aid to be
practiced in addition to meditation. BRAHMA UDUPENA
PRATARETA VIDWAN = With the help of the consciousness of
Brahman which is like a float the wise one crosses the ocean of
samsara. The next step is the merging of the sense organs in
the mind, which implies the stilling or tranquilizing of the
mind. This will automatically take place if the sadhaka has the
consciousness of Brahma lila established in his heart through
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Bhakti or Jnana. The Brahma lila consciousness thus becomes

the float, or boat for achieving the tranquility of the mind.
Where this consciousness is absent it becomes the cause for
digressions of the mind. The idea is, the mind and organs come
under control easily if the sadhaka has grasped the Brahma
lila consciousness, and concentrates on that either directly or
through symbols. The Brahmic consciousness can be felt
directly by some, but for those who cannot directly conceive
the Transcendental Brahman an ALAMBANA or symbol is of
great help, Avataras like Christ, Ramakrishna etc are the
symbols. But the symbols are not to be meditated upon as such
but as representing the very Absolute Brahman, so proper
consciousness about the symbol is needed in this method. The
sadhaka usually faces innumerable digressions due to lack of
concentration. These digressions are offset by meditation on
the symbol with the right Brahmic Consciousness and the
digressions will naturally subside. Thus the Consciousness of
Brahman directly or through symbol becomes the means for
concentration and control of the senses and also the means for
attaining to Moksha by crossing the river of samsara. BHAYA-
VAHANI = The terrible currents of relative existence. Samsara
is a terrifying and painful current; this is the meaning. If one
is convinced of the painful nature of relative existence, that
conviction helps one to crossover to freedom. The cause of the
painful relative existence is the absence of Brahma lila
consciousness in the sadhaka, and the means of attaining to
freedom is the practice of Brahma lila consciousness. So
cognizing the world as full of pain takes the sadhaka to
freedom (as in the case of the Buddha). (end m8)
One who is duly restrained IN HIS ACTIONS should, having

fully CONTROLLED the VITAL FORCES in this body, EXHALE
THROUGH the nose when the vital force HAS BECOME
POWERLESS. The UNERRING WISE MAN SHOULD HOLD
HIS MIND UNDER CONTROL, LIKE (KEEPING UNDER
CONTROL) A CHARIOT to which is yoked AN UNRULY
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HORSE. (M. 9)
On Mantra 9 Shankara has made a long commentary as

introduction to this mantra which deals with Pranayama. In
these notes only the essential principles have been touched
upon. Shankara’s Commentary (Brief extract) follows.
“Pranayama is being presented because the heart of a
person whose mental defects have been removed by
pranayama becomes fixed in Brahman.”
A description of Pranayama indicating regulated exhaling,
inhaling and withholding of breath follows. Then follows a
description of the sitting posture or Asana for the performance
of Pranayama. After that, mention is made of prayer and
worship to Ganesha, then comes the actual performance of
Pranayama for the purification of the nerves. Certain
definitions of Pranayama and an explanation of how the vital
force is brought under control follow this. The Sandhya ritual
should also proceed along with Pranayama. The One without a
second, Brahman appears as the physical, the psychological
and the metaphysical states of the sadhaka. All these states
belong to one reality. When physical digressions are
tranquilized through Asana and Pranayama, in the
psychological plane intuition of the reality becomes possible.
This is the rationality behind practice of Pranayama. The
objective is to centralize (or concentrate) the Cosmic Shakti
(or Prana) in the body, and in the prayer to Savita it was
already shown that the power in the body and the power in the
cosmos are one and the same manifestation of Brahman.
Normally the shakti in the body is dissipated due to lack of
tranquillity, and Pranayama helps to stop this and concentrate
the Shakti. This same objective is obtained through Bhakti and
Jnana as well. But it must be remembered that Pranayama and
Asana etc are not the goal of spiritual life but are primary
helps to the goal. When Dhyana develops there is no further
need of Pranayama. KUSHA ASANA, prayer to Ganesa and
moderation:(Sankara’s Commentary): The significance of
KUSHA ASANA is to have a reasonably soft seat. If the seat is
too hard the mind may digress towards body. The prayer to
Ganesa is for the deification of Pranayama. “Let me not die in
Pranayama, Oh Lord, but let me attain to its goal.” Otherwise
Pranayama will become a mere physical exercise without the
spiritual attitude behind. The moderation in food, rest etc as
told in the Gita also applies while performing Pranayama.
SANDHYA etc (KARMAS) : Shankara’s Commentary : Not only
Pranayama but Sandhya etc are also to be done, as also study
of scriptures and other sadhanas. PRANAVAM TRYAM
ATMAKAM GARGI = O, Gargi OM has three limbs. (Sankara’s
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Commentary.) Deification of Pranayama is again being

stressed. Otherwise it will be a physical feat. The outlook on
Pranayama should be spiritualised by relating the three parts
of AUM, A.U.M. with the three parts of inhaling, retaining and
exhaling. TRAYANAM KARANAM BRAHMA = Thus Pranayama
consists of the three. (Shankara’s Commentary) The three
states of creation, preservation and destruction which are the
lila manifestation of Brahman are equated with Recheka
(exhaling), Kumbhaka (retaining) and Puraka (inhaling)
respectively; thus stressing the need for deification of
Pranayama. The goal is spiritual tranquillity and not mere
physical tranquillity. VIDWAN MANAH DHARAYETA = The
wise man should control the mind. Shankara’s Commentary:
Pranayama is not the goal but the means for controlling the
mind, just as a charioteer is the means for controlling the
unruly horses of a chariot. (end m 9)
LET CONCENTRATION ON THE SELF BE PRACTICED IN A

CLEAN AND LEVEL SPOT, FREE FROM PEBBLES AND
DUST, SHELTERD FROM FIRE, WATER (RAIN), NOISE AND
WIND, PLEASING TO THE MIND AND EYE AND NOT
FREQUENTED SUCH AS A CAVE. (M 10)
In the previous mantra details of the practice of Pranayama

with spiritual consciousness were described. In this mantra a
suitable place for the practice of Pranayama is delineated to
offset any eccentricity in this regard. For example a man may
get an idea, that he must sit on a seat of nails or on hard
pebbles. Such ideas being digressions and detrimental are to
be avoided. A convenient and pleasing location without
external disturbances of noise, fire, wind, etc and pleasing to
the eye is recommended, so that there are no disturbing
reactions on the mind. Neither should one seek comfort nor
should one become eccentric in determining the physical
environment for sadhana. The main thing is to concentrate the
mind on Brahman in a peaceful environment. (end m 10)
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VISIONS OF MIST, SMOKE, THE SUN, WIND, FIRE,

FIREFLIES, LIGHTNING, CRYSTAL AND THE MOON APPEAR
FIRST BEFORE BRAHMAN IS REVEALED IN THE PATH OF
YOGA. (M 11)
Certain visions which the sadhaka experiencesces, being the

forerunners to the revelation of Brahman in the path of Yoga
are being described. Mainly these may take place for those
following the path of Pranayama. They are but secondary
indications of his progress on the spiritual path. The main
thing desired however is the change of character for good
whether visions occur or not. Also visions may or may not
occur to all. In other paths the Ishta (chosen Ideal) may
become more radiant and effulgent. Still in others the nature
of God (God Consciousness) will dawn and become even
clearer. In ‘Sri Ramakrishna the Great Master’ Swami
Saradananda has said that visions alone are not the criterion
of progress but the change in one’s character for good is the
main indication. The idea is that if one has many visions but no
change or transformation in character those visions are as
good as useless. The main thing to observe is whether those
visions enhance one’s God vision or not. (end m 11)
WHEN THE SUBTLE ESSENCE OF THE FIVE ELEMENTS,

EARTH, WATER, FIRE, AIR, SPACE BECOME MANIFEST,
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THEN NO LONGER THERE IS DEATH, NOR DISEASE, NOR

OLD AGE FOR THE YOGI WHOSE BODY STANDS (PURIFIED)
BY THE FIRE OF YOGA. (M 12)
In this and the next mantra (13) the emanation of subtle

powers of the sense organs due to the gross personality
becoming subtle, by the practice of yoga are being described.
Since the sense organs have become subtle, the powers like
smell of the earth are experienced. The whole personality
becomes subtle and a good body, relatively free from disease,
suitable for sadhana is attained. This shows that the sadhaka
has now transcended his gross personality. The sadhaka
should not pay attention to these subtle powers, but instead
positively concentrate on the goal, the attainment of God,
which is his main objective. As explained in the previous
mantra the standard of judgment, is the attainment of God
consciousness whether subtle powers come or not. Also these
subtle powers may not be experienced by sadhakas in all
paths, but the important criterion is that the character must
change for good in all paths. (end m12)
THE FIRST SIGNS OF ENTERING YOGA THEY SAY ARE

LIGHTNESS AND HEALTHINESS OF BODY,
NONCOVETOUSNESS, A CLEAR COMPLEXION, A
BEAUTIFUL VOICE AND MEAGRENESS OF URINE AND
FAECES. (M 13)
In the previous mantra it was mentioned that those

commencing the practice of the yoga of Pranayama awaken the
subtle powers of the sense organs. In this mantra the effects
on the body, such as lightness, health, clearness of complexion
etc as the first indications of entering into yoga are mentioned.
The Shruti however cautions that Pranayama by itself is not
the goal as stated below. YOGA PRAVRITIM PRATHAMAM =
The first indications of entering yoga. These are just the
beginnings or the preliminary indications for those practicing
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Pranayama, which is only one of the purification methods. The

implication is that one should not consider Pranayama as the
goal. One should rather be aware that there are higher stages
of sadhana such as Dhyana and Samadhi, which are to be
reached. Accordingly at the end of Sankara’s commentary on
mantra 7 (Chapter 2) it has been well pointed out that the
main aim is concentration and self absorption in Brahman
(TATRA YONIM KRINAVASE M7), and for this, the process of
purification through Pranayama is one of the means. (end M
13)
JUST AS A GOLDEN DISC COVERED WITH MUD SHINES

BRILLIANTLY AFTER SCRUBBING WELL, (SIMILARLY) THE
EMBODIED SOUL INTUITING HIS NATURE (AS SELF),
BECOMES THE (EFFULGENT) NONDUAL BRAHMAN,
FULLFILLED AND FREE FROM SORROW. (M 14)
The sadhaka’s attainment of Samadhi and thence his descent

to the relative world (VYUTTHAN) has so far been described.
Concluding the topic, a description of that realization which is
preceded by the stages of impurity and purity before its final
attainment is made explicit in this mantra. A gold disc that is
dull at first, when covered with dirt, becomes resplendent and
shining after repeated rubbings when the dirt is removed, is
an apt illustration for the attainment of Samadhi, from the
state of ignorance. By Sadhana, when the impurity of subject-
object realism goes, then the real nature of the subject-
object-Less Atman shines. Avidya or subject-object realism is
the dirt and the Sadhana of Atma Tattvam, Tapas, Pranayama
and other auxiliaries removes it. ATMA TATTVAM
PRASAMIKSHYA = By reflection and intuition of the nature of
Atman. The sadhaka within ignorance feels the subject, ‘I’, and
the world, the ‘object’, as two real distinct entities and deals
with them accordingly and that is the impurity. However by
intuiting the nature of the Atman which is of a subject-
object-less nature, which is synonymous to the process of
purification in the illustration, he attains to the nondual
subject-object less perception, the goal. VITA SHOKO
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BHAVATI = Becomes free from all sorrows. Purification means

the illumination of subject object realism. To the extent one
feels the unreality of the world, to that extent one is pure in
the spiritual realm. The sadhaka realizing the nondual nature
(subject-object-less nature) of the Atman becomes fully
satisfied and free from all sorrows, because the world of
subject-object perception is the cause of all sorrows and
misery in life. In conclusion it can be said that Absolute
purification is Absolute realization. (end of m 14)
WHEN THE YOGI REALISES THE IDENTITY OF HIS

REALITY THE SELF, WITH BRAHMAN WHICH IS BIRTHLESS,
UNCHANGING AND UNTOUCHED BY EFFECTS (CREATED
BY) OF IGNORANCE AND WHICH REALIZATION IS
COMPARABLE TO (THE NATURE) OF A LAMP, (THEN)
KNOWING THE DEITY HE IS FREED FROM ALL FETTERS.
(M 15)
The state of realization or Samadhi experience has two

phases. We may call the phase of purification by knowledge, as
the negative phase as described in mantra 14. Here in mantra
15 the positive phase is told. This refers to the absolute
identity of the sadhaka with Brahman transcendentally. What
happens when the sadhaka is absolutely purified by
knowledge? The answer is he simultaneously realizes his
identity with Brahman. For this an analogy, the luminosity of a
lamp, is cited. Luminosity is the very nature of the lamp. That
is, the lamp and its luminosity are identical. So the universe
and the sadhaka (the luminosity of Brahman) are identical with
Brahman (the Lamp). Luminosity is one with the lamp, so also
Brahman and its power are one and that is being illustrated by
the analogy of the lamp. Further identity of the sadhaka and
Brahman is not attained but is their very nature: an eternal
fact only cognized in Samadhi. By absolute purification all
differences vanish, and the one Existence alone shines.
Absolute purification is therefore absolute realization. Pure
mind and pure Atma are one and the same. So the realization
dawns in the sadhaka in samadhi that he was never different
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from Brahman at any time. Just as the lamp and its luminosity
were never different, so also Brahman and the sadhaka (jiva)
were never different and there was never a sadhaka really.
This is what Sri Ramakrishna meant by Shuddha (pure) mind
and Shuddha Atma is one and the same, the obverse and
reverse of the same coin. In mantra 14, Shuddha mind is
shown and in mantra 15, Sudha Atma is depicted. In the last
two lines of the mantra the real nature of the sadhaka as
birthless, unchanging and untouched by anything is shown
and when he realizes this, his real nature, he becomes free of
all sorrow and bondage. Samadhi means transformation or
change of the sadhaka’s consciousness, leading to identity of
the sadhaka and Brahman. This identity is not achieved or
attained, but was always there and only becomes revealed to
the sadhaka. (end m 15)
THIS VERY DEITY IS ALL THE DIRECTIONS AND THE

INTERMEDIATES AS WELL. HE WAS THE FIRST BORN. HE
IS IN THE WOMB, HE IT IS THAT IS BORN AND HE THAT
WHICH SHALL BE BORN. HE EXISTS IN ALL BEINGS WITH
HIS FACES EVERYWHERE. (M 16)
In SHRINAVANTU VISVE (M 5) a description of the

sadhaka’s coming down to the relative plane (VYUTTHAN or
descent), from the plane of samadhi was told. In this mantra it
is made explicit by a description of the relative world, which is
now perceived as the absolute by the sadhaka. The sadhaka
now sees the world in a different way. Earlier in the state of
ignorance he was experiencing ‘I am’, ‘there is a river’, ‘a
mountain’ ‘my wife’ etc., all separate from him. But now he
sees all relative things of the world as that very Brahman
itself. This is the real vision, which the sage attains to; the
Brahma lila Consciousness that becomes a fact in his life after
Samadhi. He sees the gross world of individuals and the
cosmic subtle world as all the lila of Brahman. SA EVA JATA =
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He alone is born. We say that a person is born but the realized

soul sees that as the lila of Brahman. So also all happenings of
the world he sees as Brahma lila whereas we see them as such.
We see an earthquake as a physical disaster or happening, but
he sees it as the lila manifestation of Brahman. So from these
statements of the Shruti we should develop implicit faith in the
Truth of Brahma lila which is an actual experience and vision
of the realized soul. Initially “All is Brahman” formed the
background of his sadhana. This has now become a fact in his
life. In this mantra the sadhaka is giving a detailed description
of his experience of this very world after attaining to Samadhi.
The birth of individuals in the past, present and the future
(the cycle of birth and death) is now perceived as Brahma lila.
So also everything that is perceived by human consciousness
is seen as Brahma lila. The Truth has become a fact in his life
and this is called Samyakdarshana. (End m 16)
HE WHO IS IN FIRE, IN WATER, WHO HAS ENTERED THE

ENTIRE UNIVERSE (HIS CREATION), AND HE WHO IS IN
THE PLANTS AND THE TREES, SALUTATIONS TO THAT
DEITY AGAIN AND AGAIN. (M 17)
The description of his vision after he descends to the relative

world from Samadhi is continued in this mantra, where he sees
the relative as the Absolute. The emphasis earlier was on
salutation as an auxiliary to sadhana. Now the salutation is
after attaining the goal. Salutation or adoration is an
expression of Bhakti and faith in the existence of the reality
and the importance of these two for realization is being
stressed. No dualistic salutation is however meant here, but a
salutation in which the saluter, the saluted and the salutation,
all three are the one Brahman. The importance of salutaton is
being emphasized by one who has realized the highest truth,
so that all sadhakas may be convinced of the need of that. This
God-man points out that the same God who is in the fire,
water, and pervades the whole world, is in the plants and also
in the big trees, in sum and substance, everywhere. He salutes
such a God again and again, showing thereby that there is
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nothing other than God anywhere including himself and his

salutations. The repeated salutations express his deep
experience of the truth of ‘Not I but Thou and Thou alone’.
This is Advaita Bhakti. The sadhaka should realize that these
are not intellectual speculations but direct realizations of
Truth and thereby develop firm faith in the teachings of the
Shruti. YOH VISHVAM BHUVANAM AAVIVESHA = Who has
entered the whole world projected by Him. When the universe
is perceived as the lila of Brahman, His entering into it and
sustaining it is all perceived as His lila. Thus even though
salutations express Advaita Bhakti of the sadhaka, the whole
background of sadhana is perfect Jnana; since lila means there
is no universe apart from Brahman anywhere. (End m 17)
CHAPTER 3
THE UNCHANGEABLE ONE WHOSE IS THE NET (OF

MAYA), IS (ALSO) THE CONTROLLER AND THE LAWS OF
CONTROL. HE, IT IS THAT CONTROLS ALL THE WORLDS
WITH HIS LAWS OF CONTROL, WHEN THEY COME INTO
BEING AND DURING THEIR CONTINUANCE. THEY WHO
KNOW THIS TRUTH BECOME IMMORTAL. (M 1)
The description of Brahma lila Consciousness is continued in

this mantra. We observe in the world the phenomenon of
control and controlled. An officer controls the subordinate,
father the son, and so on in society. In the physical world the
suns are controlling the planets, millions of objects are
rotating at enormous speeds but without colliding against
each other through certain laws of control. The planets are
revolving perfectly through laws such as gravitation which
exercise the control over them and keep them in perfect orbit.
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Thoughts control and hands work according to the thoughts

within. This duality of control and controlled existing
everywhere is His Lila. This the Shruti wants to illumine
through this mantra. YAH EKO JAALAWAN ISHANIBHIH =
The One nondual being Himself is the net of maya and the
control and controlled are His divine powers (in lila). He is the
controller, the controlled, and the control in lila. So all this
duality of controlling and controlled is His lila. He himself lets
himself be caught in the net of control and controlled and gets
bound. The whole phenomenon of control and the bondage of
all beings are his lila. He is both the efficient and material
cause of this phenomenon. A wife controls the husband or vice
versa but it is He who has become the force of control there as
also the wife and husband. None can escape his net, because
He has become the net and all those bound. So He is called the
Jalavan, the possessor of the net. Not only does Brahman get
caught in the net of maya and become bound, but it is
Brahman alone who cuts his own net and gets out of it. None
else does that. It is again He who controls all laws of
destruction and construction and is the co-ordinator
everywhere. The main point of emphasis is that even though
all this is seeming to take place, involving wives and husbands,
suns and planets etc., there is no sadhaka, wife, sun nor
husband there except the One Brahman. Nothing in reality
takes place as it is all the appearance of Brahman. In the
world, the phenomenon of controller and controlled creates a
sense of realism of the world. To remove that deep realism this
mantra illumines the phenomenon of control and controlled as
the mere appearance of Brahman or its Lila. (End m 1)
NONE ELSE BUT HE THE ONE RUDRA, CONTROLS THESE

WORLDS WITH HIS OWN POWERS,AND BEING INFINITE,
THERE IS NO SECOND (RULER). HE RESIDES IN ALL
BEINGS, MANIFESTING THE WORLDS, BECOMES THEIR
PROTECTOR AND AT THE END WITHDRAWS THEM DURING
DISSOLUTION. (M 2)
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The emphasis in this mantra is to show that there is no

actuality in lila or appearance, since a poetic tendency in the
world looks upon creation as real, leading to disastrous
consequences. EKO HI RUDRA = The one Deity Rudra alone
(exists) indeed. Being infinite and nondual, nothing other than
Him can exist. Since it is so, there is no real existence of
rivers, mountains etc. because He alone is everywhere and
there is no other to Him. Thereby the poetic tendency
attributing realism to the world is removed. So also there is no
actual bondage like one being caught in a net, for the same
reason. The rulership of the Lord (ISHATE) is also lila or
appearance. This is the Consciousness with which the
perfected souls see the universe and all its happenings, its
laws of control etc. SANCHUKOCHA ANTAKALE = Withdraws
at the time of dissolution. Dissolution is also His lila. It is as if a
drama has come to an end. A person lives about 70 years and
dies. There is nothing actual in that as it is a mere appearance
of Brahman. This is going on eternally. The Lord himself
appears as both the efficient and material cause of the
universe in lila. (End m 2)
THE ONE DEITY HAS HIS EYES, HIS FACE , HIS ARMS
AND FEET EVERYWHERE. IT IS HE WHO INSTILLS FLIGHT
IN BIRDS AND MOVEMENT IN HUMANS WHILE
PROJECTING HEAVEN AND EARTH. (M 3)
How does the perfect man see this very world after coming
down from the plane of samadhi is the topic being delineated.
SARVAM KHALVIDAM BRAHMA = The One without a second
reality experienced in samadhi is the very reality of all things,
happenings and laws etc of this world in all its phases, in lila.
This is the experience of the perfect man. He sees the Relative
as the Absolute. In this mantra it is shown that the will, the
urge in the sense organs, to see, to hear, to smell and to touch
is also the lila of Brahman. The will and the urge in the organs
to see, hear and touch do not belong to the organs or to the
individual but to Brahman; this is the idea. So also the urge
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causing movement in the hands and legs of humans, and the

urge in birds to fly is the lila power of Brahman and not that of
the hands or wings themselves. We out of ignorance think ‘my
will’, ‘my power’, ‘I see’, ‘I hear’, ‘I walk’, etc. But the fact is
all is His apparent manifestation. He willing, everything moves
including the sun, moon, mind and organs. This shows that
things are not real in themselves as they appear to be, but are
the lila expressions of Brahman. DHAMATI = Energizes. The
idea is that wherever in the world seeing, walking, flying,
thinking etc, is taking place, it is all He, (The Brahman)
appearing like that. The will and energy seen in the world
behind all phenomena is He appearing in lila, including the
physical, psychological and the vital aspects of personality.
(End m 3)
MAY THAT ONE RUDRA WHO IS THE SOURCE AND

POWERS EVEN OF GODS, WHO PROJECTED
HIRANYAGARBHA IN THE BEGINING, WHO IS THE GREAT
SEER AND PROTECTOR OF THE UNIVERSE, ENDOW US
WITH RIGHT INTUITIVE UNDERSTANDING. (M 4)
WHO IS THE SOURCE AND POWERS ... AND PROTECTOR

OF THE UNIVERSE = The God to whom he prays is the
Supreme Being the reality of everything, including the
sadhaka. None exists beyond His purview, because He is one
without a second and nondual. So far the Shruti showed in all
phases of the world, the very Brahman as the reality. With this
illumination which has gone deep into his heart the sadhaka
understands fully that ‘I’ and ‘Mine’, ‘the world’ and
‘individuality’ are mere appearances. Also that his
individuality cannot reach the Truth. Accordingly he has come
to the understanding that complete surrender and prayer at
the feet of Reality is the only way left now. This is the after
effect of the illumination by the preceding mantras, describing
the perfect vision after samadhi of the realized soul. Prayer
and surrender to the Reality is based on the above knowledge
of the Shruti and not on mere emotion. For Moksha, intuitive
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experience or knowledge is required which the sadhaka

desires intensely now. So to whom will he pray for that? To
that Deva (Lord) who is the very source of the Virat,
Hiranyagarbha and Isvara and who is the power of all Devatas
and without whom nothing can exist. The idea is that since He
is the only source and Reality of all these, He is also the cosmic
person to be prayed to. So this prayer is to the God of gods for
granting the proper Buddhi or Psyche through which one will
realize the Transcendent-Immanent one without a second
Reality. Without this Buddhi how can one realize? So the
Shruti is showing that one should attain to the proper Buddhi
or Psyche, knowing one’s individuality to be a zero. For that,
prayer or appeal is extremely necessary. The prayer is for
actualizing the Truth of Brahma Lila described by the perfect
man after attaining to samadhi. The prayer shows the intense
agony of heart due to lack of capacity within the sadhaka and
his great thirst for realizing the Truth, the truth of ‘Not I, but
Thou’ practised for a long time. It implies that all sadhakas
need to make a comparable effort to achieve this result along
with prayer. (End m 4)
O RUDRA THROUGH THY BENIGN PLEASING SINLESS

AND CALM FORM THAT IS REALLY YOURS, O GIRISHANTA
PLEASE LOOK AT US. (M 5)
In the previous mantra the sadhaka prayed for that intuition

or Buddhi through which the real nature of Brahman may flash
in him. But intuition is only the means and has to ripen into
realization. In this mantra therefore the prayer is ‘Let my
intuition mature into direct realization.’ Absolute realization
means going beyond the phenomenal world perception, which
is full of the differences of man, woman, the dualities created
by name and form. It implies seeing the reality beyond name
and form; beyond the realm of subject and object. YA TE
RUDRA SIVA TANU AGHORA APAAPAKASHINI = Oh Rudra, I
pray for thy Transcendental, real, pleasing form (nature) and
not your terrible Mayic form, which is the world full of
incongruities.The Maya roopa or form is terrible. But that O
Lord is not your real nature. Maya roopa refers to perceiving
the world of man and woman and things as such, which brings
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terrible reactions in its wake and is the cause of all misery. The
moment one sees oneself as separate from another and
different from him that very moment misery has already
commenced because the Truth of Oneness or unity is violated.
This is the subject-object consciousness or ignorance in which
ordinary men live and pass their whole lives. But that through
which Moksha or Liberation is attained is the subject-
object-less consciousness. In that lies all freedom, all
auspiciousness, all fearlessness and peace. But in the other are
fear, bondage, misery and suffering. So the sadhaka prays for
the revelation of the subject-object-less form of the Lord. He
prays for that form of the Lord beyond name and form, because
the empirical vision of name and form is creating many fears,
miseries and sufferings. The prayer is for Advaita knowledge in
the language of Bhakti. The theme of the Upanishad, it must
be remembered is Advaita Bhakti. ABHICAKASIHI = Look at
me, wearing your real form. ‘Until I experience your Absolute
subject-object-less nature I will not be able to see God in
everything or everything as the lila of God’. The idea is that
first one has to realize that Advaita Brahma Consciousness
beyond name and form and only after that one can perceive
the real immanence of God in the world. For this, Vairagya for
the world as such is the first step. The sadhaka’s desire to
perceive the reality beyond the phenomenal world shows his
intense vairagya for the world. Sri Ramakrishna’s teaching
“First tie the knot of Advaita in your cloth and then do
whatever you like”, is echoing the above truth of this
Upanishad. Such simple sayings of Sri Ramakrishna establish
the deep and profound truths of the Vedas and since he
arrived at the truth without reference to the Vedas, it is said
that he came as almost illiterate in order to establish the truth
of the Vedas in this age. (End m 5)
O GIRISHANTA THE ARROW WHICH YOU HOLD FOR

THROWING, MAKE THAT (ABSOLUTELY) PURE, LEST YOU
INJURE ANY PERSON (OF OURS) AND THIS WORLD. (M 6)
Brahman is not only Nirguna (without qualities) but is also

Saguna (with qualities). What is Nirguna appears as Saguna.
It is not that there are two separate realities. There is only
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one. To remove the antithesis between Nirguna and Saguna

this mantra is commenced. That which is Nirguna is Saguna in
lila. This is the perfect Brahma Jnana or Mukti. Only Nirguna
realization is a partial realization because the Saguna (the
phenomenal world) remains unexplained in such a realization.
Sri Ramakrishna taught this very truth to Totapuri, his guru,
in recent times. Totapuri had achieved the realization of
Brahman as Nirguna only (partial truth) and therefore denied
the appearance of Brahman in Saguna form. Later coming in
touch with Sri Ramakrishna he realised the complete truth,
that Brahman the Nirguna is Saguna in lila. That which is
Brahman is the Avatara and Jagat in lila. The formless is with
form in lila. MA HIMSIH PURUSHAM JAGAT = Do not injure
this phenomenal world. In mantra 4 the Shruti revealed the
Nitya Brahman or Nirguna aspect of Brahman. In this mantra
the prayer is for right intuition or right perception of the lila
Brahman (the Saguna) to make the realization complete or
whole as this is real Mukti. The prayer is, ‘If you do not show
me the truth about your lila aspect, then you will kill me or
injure me and the world by throwing the arrow of incorrect
perception of the world at me due to which I will perceive the
world as such and not as immanence of the Divine.’ SIVAM
GIRITRA TAM KURU = Oh Lord, make that Arrow of
perception transcendent and immanent. The prayer is for that
intuition or perception by which he can see the whole world as
Brahma lila. Since the sadhaka in mantra 4 prayed for the
Nirguna aspect of Brahman by negating the world of
phenomena, the truth about the world of phenomena remains
still a mystery to him. So the prayer is for complete realization
whereby he will realize the noumenon (Nirguna) itself to be
the phenomenon (Saguna). Further it is to be understood that
without realizing the Nirvikalpa Samadhi, the Nirguna aspect
first, the lila aspect of Brahman cannot be perfectly realized.
The sequence of mantras 4 & 5 illustrates this point. So
complete Brahma Jnana is only possible when both aspects are
realized by the sadhaka. This is the perfect state where the
sadhaka perceives the entire world of phenomena as the very
divine after descending from the plane of Samadhi. Sri
Ramakrishna explained this through a beautiful simile. A
person negates the steps of a staircase while ascending the
roof, and while descending observes the steps to be made of
the same material as the roof, showing thereby that the
noumenon (the roof) and the phenomenon (the stairs) are one
and the same reality. (end M6)
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THEY BECOME IMMORTAL BY KNOWING HIM WHO IS

BEYOND THE UNIVERSE (THE GROSS) AND BEYOND
HIRANYAGARBHA (THE SUBTLE) AND (YET) WHO IS GREAT
BECAUSE OF PERVADING THE UNIVERSE AND BEING THE
ONE HIDDEN REALITY OF ALL FORMS AND SHAPES. (M 7)
Prayer for right intuitive understanding of the two aspects of

Brahman, the Nitya and the Lila (the Absolute and Relative)
was the content of the mantras 5 & 6. But emotional prayer is
not enough to sustain one till the goal is reached. The truth of
“SARVAM KHALU IDAM BRAHMA” (Whatever exists is God)
has to be rationally and convincingly understood. For instance
that the sadhaka himself has no existence apart from Brahman
is not apparent to the sadhaka. The Shruti in this mantra aims
to bring about a rational conviction of what the sadhaka is
seeking through prayer. A rational explanation of the nature of
Brahman and the universe through the philosophy of cause
and effect is put forth before the sadhaka. The idea is to
solidify the understanding of the sadhaka attained through
prayer, by knowledge, as the basic understanding of the Truth
has to be very adamantine for sustaining the sadhaka in his
spiritual path. Otherwise regress is possible. AMRITA
BHAVANTI = The sadhaka becomes immortal (freed from all
fetters) by knowing that Supreme Lord (the ISHAM), who is
(TATAH PARAM) beyond the universe, meaning that He the
Brahman is Transcendent over the universe, being its
Transcendental cause. Therefore the universe and individuals
are Brahman’s effect and that the effect is the cause itself in
another form is a rational observation. By thinking deeply on
this philosophical truth one will realize that in reality the
universe is nothing but Brahman itself the cause and has no
separate existence. The rational understanding and conviction
that there is no universe apart from Brahman is a fundamental
prerequisite for the success of sadhana. The Shruti brings
about this understanding and conviction in this mantra and
solidifies the understanding attained through earlier prayer.
The Shruti explains this in “BRAHMA PARAM BRIHANTAM.”
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Brahma param means Brahman is Transcendent over

Hiranyagarbha, the universe which is its effect. Brihantam
means, it is great because it pervades all its effects being their
cause. VISHVASYA EKAM PARIVESHTITARAM = He the One
pervades the whole universe. Since Brahman the cause
pervades the whole universe its effect, it itself is the effect
known as the universe. Just as the desert is itself the mirage
its effect, which it pervades. The mirage and desert are
identical. Similarly Brahman and the universe are identical.
This is the sense of all pervasiveness. GUDHAM means it lies
hidden within as the reality of the infinite variety of forms.
When name and form creating the illusion of variety goes, the
One Reality alone remains. From these rational statements of
the Shruti, the sadhaka is to be fully convinced that there is no
universe apart from the Transcendent Immanent One without
a second Brahman. Thus the conviction attained through
prayer is reinforced by the knowledge of cause and effect. This
reinforcement by knowledge here is synonymous to the
MANANA and NIDIDHYASANA aspects of sadhana. The triple
sadhana being SHRAVANA, MANANA and NIDIDHYASANA.
Hearing, reflecting and meditating are the three phases in the
realization of Brahman according to Vedanta. (End m 7.)
I HAVE REALISED THIS GREAT BEING WHO IS

EFFULGENT LIKE THE SUN AND BEYOND ALL DARKNESS.
KNOWING HIM ALONE ONE TRANSCENDS DEATH AND
THERE EXISTS NO OTHER WAY. (M 8)
The conviction of Brahman-Lila consciousness or the

consciousness of the One appearing as the many was
reinforced by knowledge in the previous mantra. The same
conviction is being reinforced in this mantra through the
authoritative statement of one who has realized the above
Truth. His realization and declaration is the authority for all to
be convinced that the truth is as stated by the Shruti in the
earlier mantras. ADITYA VARNAM = Self Luminous like the
sun. He the Brahman is itself the subject and itself the object
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and thus He is the subject-object-less reality beyond

ignorance. Ignorance means attributing realism to the subject
and object as two separate real entities. TAMASAH PARASTAT
= Beyond darkness. So long as a person dwells within the
realm of subject-object consciousness that person is said to
dwell in darkness because the Truth is hidden from him. The
Truth being subject-object-less in nature is said to be beyond
darkness, which is characterized by the realism of subject and
object. NA ANYAH PANTHA VIDYATE AYANAYA = There is
no other way or path than this. The idea is that all paths such
as Karma; Bhakti, Jnana, Yoga etc become paths only if the
Brahma lila consciousness functions in them. Therefore this
Brahma lila consciousness is said to be the only path. The idea
is that forms of sadhana may differ but the consciousness
behind them is only one. This is the authoritative statement of
the rishi after Realization. Therefore sadhana is all a question
of consciousness or attitude. (End m 8)
THERE IS NONE SUPERIOR OR INFERIOR TO HIM, NONE

LARGER OR SMALLER THAN HIM, IMMOVABLE LIKE A
TREE AND FILLING THE ENTIRE UNIVERSE THE ONE
INFINITE RESIDES IN HIS OWN GLORY. ( M 9)
At the end of mantra 8 it was said that by knowing Him alone

one transcends death, and there is no other way than this. The
significance of this is clarified in this mantra. YASMAT PARAM
NA APARAM ASTI KINCHIT YASMAT NA ANIYO NA JYAYO
ASTI KASCHIT = There is none superior or inferior to Him,
none larger or smaller than Him. In Brahman, which is the
goal, there is no subject and object. It is SVAYAM, meaning it
itself is the subject and the object. There is no other to Him.
By showing that there is no superior or inferior, greater or
smaller in Brahman, the infinite nature of Brahman is being
pointed out. VRIKSHA IVA STABDHO DIVI TISHTHATI EKAH
TENEDAM PURUSHENA SARVAM = Like a tree immovable He
stands alone filling the entire universe. This implies that there
is nothing like a universe separate from Brahman, since all
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that exists is Brahman and Brahman alone. Philosophically

speaking the effect is the cause in another form and so the
universe being an effect disappears into its cause, the
Brahman. This is spiritual reason, which indicates that there
can be no universe separate from Brahman. Whatever exists is
Brahman and Brahman alone. Just as a tree stands unmoving
so is Brahman unmoving and unchangeable and the universe
of change is merely apparent. Brahman stands in its own glory
being the one without a second Transcendent and Immanent
reality having no other to it. It has been said earlier that there
is no other way than this to reach Brahman. It is so because
Brahman being the only Reality nothing other than it can
exist. And whatever else is seen to exist can only be mere
appearance. It is only by bringing this consciousness in
sadhana that Brahman can be reached. Contrarily if anything
other than Brahman is imagined to exist like the “world” or the
“individual” and then sadhana is performed, one will not be
able to reach the goal; this is the idea. Here a question crops
up, how then do the scriptures speak of four paths of Jnana,
Karma, Bhakti and Yoga? The answer is that the forms or paths
may be many but the consciousness underlying all of them is
one and the same. The consciousness in the means (the paths)
must correspond to the nature of the goal if the paths are to
take one to the goal; this is the great idea being conveyed.
(End m 9)
THAT HIGHEST STATE COMPARED TO THE WORLDLY

STATE IS FORMLESS AND FREE FROM MISERY, THOSE
WHO KNOW THIS BECOME IMMORTAL, WHILE THE REST
GET ONLY MISERY. (M 10)
Reinforcement of conviction is very necessary and is

continued in this mantra. One has to constantly remember the
nature of the goal which is subject-object-less. On the other
hand if one accepts the world of subject and object as true and
does sadhana then samsara will be the result and not Moksha;
this is the idea. That is, if one runs after name and fame, or
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seeks one’s personal interests while doing sadhana, and is

attached to kith and kin, then it will become a sadhana
performed with subject-object realism with no correspondence
with the nature of the goal. The Shruti shows the contrast of
results of sadhana performed with these two different attitudes
and exhorts the sadhaka to follow the right attitude.
Brahman’s nature being Absolute Transcendence, beyond all
cause and effect, formless, beyond the realm of misery, this is
the consciousness which will give Immortality or Moksha.
Alternatively all other consciousness within the realm of
subject-object realism like my father, my name, my wealth etc.
will lead only to sorrow and misery. It is for bliss or ananda
that man runs after this world. But the Shruti shows the real
happiness or bliss lies in man’s own transcendent nature.
Instead of seeking for that Immortal Bliss he seeks temporal
sense pleasures and gratification which only bring more
misery in their train. The sadhaka should therefore totally
renounce all worldly drags and struggle for Immortal Bliss. By
feeling the contrast of the results obtained by these different
attitudes the sadhaka’s unconscious drags to the world,
lurking within will get destroyed leading to a deeper
absorption (NIDIDHYASANA) in God. The sadhaka should seek
for bliss in that Transcendent world and not in this world. Give
up this world completely without a lingering longing look
behind is the message being conveyed. (End m 10)
HE THE LORD IS ALL THE FACES, HEADS AND NECKS

AND RESIDES IN THE INTELLECT OF ALL BEINGS, HE IS
ALL-PERVASIVE, AND HE IS THE GREATNESS AND POWER
IN BEINGS AND HENCE THE OMNIPRESENT SHIVA. (M 11)
Brahman is the inherent reality of the sadhaka and the

world, and hence in reality there is no sadhaka and world as
such anywhere excepting Brahman. This being a fact, if one
does sadhana with the above conviction corresponding to the
nature of reality, the Truth must flash in him. The false
consciousness, which attributes realism to ‘I’ and ‘the world’,
is the obstruction. That has to be removed by transforming
one’s consciousness by bringing in the Brahma lila
consciousness in sadhana. For bringing this right
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consciousness the Shruti enlightens the sadhaka by showing

that, all faces, all heads, all necks in the entire world are all
His. It is He who dwells as the intellect in all. Further he
pervades the entire universe. This is the ‘SARVAM KHALU
IDAM BRAHMA’ consciousness, which the sadhaka has to
bring into his life by transforming his present consciousness of
world realism, which is opposed to it. SA BHAGAVAN TASMAT
SARVAGATA SHIVA = It is the Lord who expresses himself as
all powers and virtues in beings and therefore is the
omnipresent Siva. The idea being conveyed is that wherever
power or greatness is manifested in individuals or even in
nations, it is the lila expression of Bhagavan and not those of
the individuals or nations. We out of ignorance say Napoleon’s
power or the power of a Nation not knowing that it is God
Himself manifesting as that power. Ignorance of this, makes
man run after power, name and fame in the world, not knowing
that they belong to God. Sri Ramakrishna said in this
connection that wherever greatness is seen in individuals it is
the power of God manifested in the form of greatness there.
Observing their own vairagya and other spiritual
achievements a sense of self achievement or pride can delude
sadhakas proceeding towards the goal and hence this
illumination in this mantra. God is not only all faces, hands,
necks etc of all individuals of the world but He is also their
name, fame, glory and power. Therefore everything is
Brahma-lila. This mantra focuses the consciousness on Brahma
Lila, which goes undetected in moments of elation, rapture,
achievements etc usually attributed to one’s own self. (End m
11)
THE INFINITE LORD INDEED IS THE PROPELLER OF

MIND TOWARDS THE SUPREME TRANSCENDENTAL
ATTAINMENT. HE THE IMPERISHABLE IS (ALSO) THE
RULER AND THE LIGHT (OF THAT ATTAINMENT). (M 12)
The conviction that everything taking place in the sadhaka’s

secular and spiritual life is the lila of Brahman, is an essential
necessity. Ordinarily all these are viewed as expressions of the
individuality. The Shruti is making the sadhaka conscious that
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they in reality pertain to Brahman and not to the sadhaka. In

this mantra the urge to merge in Brahman, in the sadhaka as
he advances in the spiritual realm, is shown as the lila of
Brahman and that it does not pertain to the sadhaka.
SUNIRMALAM IMAM PRAPTIM = For the attainment of the
transcendental perception, the impulsion is from Brahman and
not from the sadhaka. This subtle truth is pointed now at the
appropriate time of the sadhaka’s evolution as he has attained
to a deep conviction of the Truth of the Oneness of Existence,
his mind having become subtle. The general principle followed
by the Shruti is to reveal the Truth corresponding to the level
of evolution attained by the sadhaka. The sadhaka can now feel
that his intuition and urge to merge in Brahman are the lila of
Brahman and not his. The sadhaka will no longer be able to
perpetuate his individuality. SUNIRMALAM PRAPTIM =
Supremely pure (transcendental) attainment. Here the purity
of subject-object-lessness is meant, The idea is that the
sadhaka’s mind is powerfully drawn as it were into the
transcendental realm of Brahman from the empirical
consciousness. This urge of being drawn is shown as the lila of
Brahman. The idea is that Brahman itself manifests as
intuition, since the sadhaka’s ‘I’ has ceased to exist because of
illumination. We have to understand from this that sadhana
has to become absolutely ‘I’less. We may say that the
sadhaka’s faith and conviction in ‘Not I but Thou’ is becoming
absolute as his ‘I’ is vanishing completely as it were. ISHANAH
JYOTI AVYAYAH = He the imperishable is the ruler and the
light behind this supreme attainment of the sadhaka. The idea
is it is all the lila of Brahman, as the sadhaka has no existence
in the state of realization. (End m 12)
THE PURUSHA, AS THE INDWELLING SELF IS EVER

SEATED IN THE HEARTS OF MEN OF THE SIZE OF A
THUMB (THE PSYCHIC BEING). HE THE LORD OF
INTUITION REVEALS (HIMSELF) IN THAT
TRANSCENDENTAL MIND (WHICH IS HE). THOSE WHO
KNOW THIS BECOME IMMORTAL. (M 13)
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The urge in the sadhaka for merging (the prerana), to be one

with Brahman was shown as the lila of Brahman in mantra 12.
In this mantra the psyche (its locus and form) where that
‘urge’ takes place is shown as Brahma-lila. By ‘HRIDAYE’ this
transcendental psyche within is referred to and devotionally
stated to be lying ‘deep within one’s heart’. The experience of
‘ALL IS BRAHMAN’ does not take place in the sky, but within
one’s being, the Hridaya. That being is not a separate reality
from Brahman, but is Brahman itself in lila and this the mantra
aims to show. This Hridaya is further described in the text as
follows: ANGUSHTHA MATRAH PURUSHAH ANTARATMA
SADA JANANAM HRIDAYE SANNIVISHTA = The Purusha of
the size of the thumb ever resides in the hearts of men. The
idea is, the psychic being where God is felt, is deep in the
heart where He is ever residing. This implies that the psychic
being is God Himself in lila and this is the point of emphasis
here. The size of a thumb is from the physiological point of
view only and has reference to the size of the cave of the heart
where He resides and is not to be taken literally. The
indwelling Purusha is ever seated within all; this means that it
is not left to the choice of men, to have Him or not to have
Him. Further it is the locus where the urge to merge in
Brahman functions and is described as the Purusha or
Brahman in lila. When the mind of the sadhaka becomes
subject-object-less (transcendental) it becomes identical with
the Purusha. In that enlightened mind knowledge is possible.
Thus the subject-object-less state of mind of the sadhaka is
called HRIDA and becomes the intuition for the revelation of
Brahman. The feeling or communion of the sadhaka with
Brahman is not to be felt dualistically but transcendentally. It
means the sadhaka, his feeling of communion with Brahman
are all the lila of One Reality. However before he is fully
established in the subject-object-less state, the ‘I’ of the
sadhaka may persist in a subtle form. Due to that the
realization takes the form ‘I am one with Brahman’. This is still
a mental modification (vritti) and not the perfect realization of
Brahman. The perfect realization occurs when the VRITTI
becomes the DIPTI (illumination), where no longer the I
remains. The sadhaka by the illumination in the first two lines
of the mantra becomes aware of this subtle ‘I’ lurking in his
realization, and attains to the perfect Dipti realization by
transcending this subtle ‘I’ as indicated in the second two
lines. HRIDA MANVISHA MANASA = The subject-object-less
mind is referred to by HRIDA MANASA, where the intuition of
Brahman takes place. MANVISHA = The Lord is the Ruler or
Prabhu of that knowledge or intuition (and not the sadhaka)
indicating the need of ‘I’-less sadhana. The idea is that
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intuition; knowledge and realization are all the manifestations

of Brahman, the individual having absolutely nothing to do but
to get out of the scene at every stage. Everything is Brahman
in lila; this is the theme. ABHIKRLIPTA = He the Brahman is
Revealed in that subject-object-less intuition. YAH ETAT
VIDUH AMRITA TE BHAVANTI = Only the DIPTI realization
as above leads to perfect Immortality. (End m 3).
THE PURUSHA HAS THOUSAND HEADS, THOUSAND EYES

AND THOUSAND FEET. PERVADING THE UNIVERSE IN
AND OUT HE REMAINS TRANSCENDENT OVER IT BY TEN
FINGERS BREADTH. (M14)
In the 13th mantra it was mentioned that “the Purusha is

ever seated in the hearts of men”, implying that Truth has to
be felt within. A limited understanding of this can take the
form as God within the individual; thus the subtle ‘I’ of
individuality remains in realization. But God is not only in the
individual but everywhere and in all, since reality alone exists,
there can be no existence of the individual and world.
Therefore there is no ‘you’ or ‘all’ as the Reality is One without
a Second and all Pervasive. If the understanding of God were
limited to one’s heart, then God as my support in a dualistic
sense will result. The dualism of pervader and pervaded or the
support and supported is to be avoided as that violates the
truth of Oneness of Advaita. Brahman never really becomes
the ‘Jiva’ or ‘you’ and hence there is no question of it existing
within you or pervading you. The ‘you or ‘Jiva’ is an illusion on
Brahman, just as the snake is an illusion on the rope in the
famous illustration in the Vedanta. To reinforce the above right
understanding the Upanishad clarifies what is meant by
realization taking place “within you” ATYATISTHAT
DASHANGULAM = He remains transcendent over the
universe by ten fingers breadth as it were. He the Reality or
Purusha has become infinite heads, infinite eyes and infinite
feet by His lila, but in reality He ever remains transcendent
over his lila creation, which means there is no real creation.
By Dashangulam is shown that the infinite is ever
transcendent over everything, it being subject-object-less.
That means you and all are mere illusions and the reality (or
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rope) alone exists. Thus Brahman is shown to be transcendent,

immanent, One without a second Reality. Brahman is in you
but not confined to you, but He is in all. He is in that ‘you’
which is free from ‘I’ and ‘mine’. But in actuality there is no
‘you’ and ‘all’ as Brahman is the only Reality. Therefore the
Antaratman or Inner Self is to be felt in this subject-object-less
way. It is true that at one stage in sadhana, Brahman is felt
within as the Antaratman, in a limited way leading to the
imperfect realization “I am one with Brahman”, where the
subtle ‘I’ of the sadhaka still persists in his realization. This is
the Advaita vritti realization, which matures to Advaita Dipti
realization by further illumination when the ‘I’ completely
disappears and Samadhi is reached. The mantra aims at
bringing about the above perfect Advaita Dipti realization
through illumination. (End m 14)
PURUSHA INDEED IS ALL THAT WAS IN THE PAST, THAT

WILL BE IN THE FUTURE, AND ALL THE PRESENT THAT
GROWS THROUGH FOOD. BESIDES HE IS THE ORDAINER
OF IMMORTALITY. (M 15)
In the previous mantra it was mentioned that Atman has to

be realized within. This idea of within can create a real
existence of an individual, within whom realization can take
place. But it was earlier shown that Brahman alone exists;
therefore no individual exists, wherein this realization can take
place. In this mantra, the idea that Brahman is the support of
a real individual in whom realization takes place is illumined.
There is no real ADHARA (supporter) and ADHEYA
(supported) in Brahman as it is all one. In the state of
ignorance, He appears as you and the world and not in a real
sense. PURUSHA EVA. The emphasis by Eva is to show that
Purusha alone has become the past, present and future in lila
sense. That means apart from Brahman there is no past,
present and future even though they appear real, to those in
ignorance. The growth of bodies by the intake of food,
observed in the world may create a sense of realism of the
universe, but that growth (change) also is shown as the lila
appearance of Brahman. The idea of Oneness of Existence is
being stressed to remove the possibility of any duality in
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comprehending the Truth. UTA AMRITATVASYA ISANAH =

Besides he is Immortality and its lord. This shows that there is
nothing like Moksha as a real entity separate from Him. Nor is
there sadhana in a real sense. Both Sadhana and Moksha are
His lila appearances. He himself is the sadhaka, the sadhana
and the goal. All this sadhana, Moksha etc. are to be
understood in the lila sense, for the realization of that
Transcendental Brahman. When it is said that He is all of the
past, the present and the future and all that grows, a
pantheistic dualistic idea that God has really become all these
may delude the sadhaka. This mantra aims to remove this
pantheistic dualism. The Ultimate truth is Brahman through
maya or lila becomes the many but not in reality. (End m 15).
IT HAS HANDS, FEET, EYES, HEADS, FACES AND EARS

EVERYWHERE AND EXISTS PERVADING EVERYTHING IN
THE UNIVERSE. (M 16)
IT APPEARS AS IF POSSESSED OF THE QUALITIES OF THE

SENSES, EVENTHOUGH DEVOID OF THE SENSES. IT IS
THE LORD OF ALL, THEIR CAUSE AND THE REFUGE. (M 17)
The mantras 16 & 17 are taken together as they indicate one

idea. We have seen in mantras 14 & 15 that the One Purusha
in lila appears as the whole world. The idea of Adhara and
Adheya i.e. the dualism of support and supported was
illumined. The same illumination is again reinforced in these
two mantras. The mind of the sadhaka having become subtle
can comprehend the subtle Truth being explained. The Truth
is One without a Second in which there is no experiencer
separate from Brahman. This truth percolating through the
human personality constituted by the sense organs of
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knowledge and action etc. causes the sadhaka to feel it in the

form “Thou art my support”. This is called the Advaita Vritti
realization, which may be termed as a mental modification.
This Vritti experience has to reach the Advaita Dipti or full
illumination. For this experience the ‘human personality’, the
medium of experience has to be transcended completely by
illumination. The ‘I’ lurking within this Advaita Vritti is very
subtle and difficult to transcend and hence the need for
repetition in these mantras. With this in view the Shruti shows
in mantra 16 that all karma indriyas, the organs of action are
the lila of Brahman. Further since Brahman pervades all,
Brahman is the only reality of all the karma indriyas. Thus the
karma indriyas are illumined as non-existing and Brahman as
the only existence. In mantra 17, the Jnana indriyas, the sense
organs of knowledge and their functions of seeing, hearing,
thinking etc are shown as the limiting adjuncts (the upadhis)
of Brahman in lila. Thus the human personality as a whole is
shown to be the lila of Brahman, hence not real and therefore
has to be transcended completely. By this illumination the
realization will become perfect. No trace of the human
personality will remain there (in the form of subtle I) any
longer in that realization and Brahman alone beyond thought
and speech will be realized. The physical personality and
sense perceptions of human beings as entities do not exist as
such, but are the appearances of that One non-dual Brahaman;
this is the idea. Thus the sadhaka attains the Advaita Dipti
experience of samadhi by understanding the limitation of his
Advaita Vritti experience, limited by his human personality.
(End mantras 16 & 17)
THE LORD OF THE ENTIRE WORLD OF THE MOVING AND

THE UNMOVING GETS EMBODIED IN THE CITY OF NINE
GATES (THE BODY), AND MOVES OUTWARD (TO GRASP
EXTERNAL OBJECTS). (M 18)
Realization is not attained by a jump. A deep samskara or

conviction regarding the nature of Reality is required. For
this, repeated sadhana of an illumined type is needed. A
sadhana, in which sadhaka, sadhana and siddhi (the goal), are
all known as Brahman in Lila and where the ‘I’ is completely
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dissolved in Thou, is the illumination referred to here. ‘I am

not’ ‘Thou alone appearest as my sadhana, siddhi and as
myself’ is the consciousness to be maintained in sadhana. Thus
the Shruti following the above principle repeats the same
Truth in different forms in these various mantras, as the truth
is extremely subtle. The idea in repetition is that repeated
illumination is needed before the highest samadhi is reached.
Otherwise one can get stuck in the stage of ‘He is my support’
which is within ignorance. LELAYATE BAHIH = The embodied
soul moves outwards to grasp objects. The idea is the Supreme
Soul in its state of embodiment, is constantly struggling to
grasp the outer objects, assuming the limiting adjuncts of
body, mind and sense organs. This embodied state can only be
transcended, when viewed as the lila of Brahman. The same
thought of Brahma lila taking place everywhere as indicated in
mantras 14 to 17 is also reinforced in this mantra in the text
by “LELAYATE BAHIH”. Just as in mantra 14, Brahman
becomes in lila infinite faces, infinite eyes etc and in mantra
15 Brahman in lila is the past, present and future and in
mantra 16, Brahman in lila becomes infinite hands, ears etc
everywhere, in this mantra Jivahood accompanied by acts of
perception and enjoyment of objects is shown to be the lila of
Brahman. Another equally convincing interpretation of the
text is as follows: The Supreme Soul even though being the
Lord of the whole universe, is constantly deviating from its
real nature by assuming the limitations of body, mind and
sense organs and experiencing the external objects. This is the
state of its bondage and misery. Therefore repeated sadhana is
needed to get back to its original Supreme state. The inborn
tendency of grasping external objects by the embodied soul is
highlighted by the Shruti for emphasizing the need of
repeated sadhana. The idea is, this maya is so terrible that it
does not go away easily. Sri Ramakrishna describes the
following scene: A person pushes the sedge growing on a pond
of water, but the very next moment the sedge covers the water
again. Just so ignorance constantly veils the soul again and
again even though knowledge unveils the truth temporarily. So
the need for repeated sadhana is emphasized by the Shruti
itself. (End m 18.)
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WITHOUT HANDS AND FEET HE MOVES AND GRASPS,

WITHOUT EYES HE SEES, WITHOUT EARS HE HEARS. HE IS
THE KNOWER WHEREVER THERE IS KNOWING, BUT
THERE IS NO KNOWER OF HIM. THEY SPEAK OF HIM AS
THE FIRST, THE PURUSHA AND THE GREAT. (M 19)
The nature of Brahman is again focussed for the final plunge

or samadhi. The newness in this mantra is to inspire the
sadhaka to struggle for the final plunge by showing its result.
What is Moksha, your ideal? And what is samsara in which you
dwell at present? A critical understanding of these at this
psychological point of plunging in samadhi is the context.
Samsara is movement from birth to death. There is always
change in ones state of bliss, calmness, peace, existence etc.
Nothing is permanent in samsara. Whereas Moksha is eternal
bliss, unchanging existence, eternal Peace and Blessedness.
Not that you will be in bliss today and tomorrow in sorrow. It
is eternal bliss and peace beyond all understanding, in which
there is no coming and going at all. You will attain this
unchanging position and this is Moksha. So give up samsara
which is momentary, to gain the eternal unchanging Bliss of
Moksha; this is the context. For this the nature of the goal
(Moksha) is focused, so that the sadhaka may lose himself
totally in Brahman. The last vestige of realism of ‘I’, which may
linger in the Brahma-Lila consciousness, will disappear by this
illumination. A strong push for merging in the reality will be
generated in the sadhaka for the samadhi experience. APANI
APADA = Without hands and feet. He is without these, yet he
appears to move and grasp things. He is so, since He is the
One Transcendent Immanent Consciousness, which in lila
appears as the phenomenon of moving and grasping things
with physical hands and feet. PASHYATI ACHAKSHU = Sees
without eyes. The whole process of perception including eyes
is appearances of Brahman; Brahman appears as the seeing
consciousness. So also He hears without ears, is to be
understood as Brahman appearing as the hearing
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consciousness. SA VETI VEDYAM = He is the knower

wherever there is knowing. Wherever there is subject object
knowing, He is the relative knower there in Lila. That is, He
appears as the knower, the knowledge and known in all
relative knowing. There is no real sadhaka there, excepting
the Chit Brahman appearing as all those factors of knowing
etc. This real swaroopa or nature of Brahman at the time of
final plunging into samadhi is shown, since no trace of the
sadhaka or his ‘I’ can remain in samadhi . The mantra is for
inspiring the sadhaka to take the final plunge into samadhi, by
totally losing his individuality to gain the highest bliss of
Brahman. So the Shruti exhorts one to take the final plunge
into that Brahman, by giving up the present consciousness of
samsara. You will gain the Eternal by losing the ephemeral.
The sadhaka is inspired to take the final plunge without any
lingering longing look towards samsara. (End m 19)
SUBTLER THAN THE SUBTLE AND GREATER THAN THE

GREAT, IS THE SELF THAT RESIDES IN THE HEARTS OF
ALL. ONE BECOMES SORROWLESS, BY SEEING HIM THE
DESIRELESS AND GLORIOUS (AS ONESELF) THROUGH
GOD’S GRACE. (M 20)
So far knowledge that everything is the lila of that One

Brahman was told. To attain to that, Absolute Purity based on
moral and ethical life is extremely necessary. Also purity,
moral values and control of mind are to be based on the nature
of Brahman or spiritual consciousness and not on mere
empirical or emotional grounds. This is stressed in this
mantra. Equal emphasis on absolute purity along with equal
emphasis on spiritual knowledge for attaining to the goal of
Brahman is stressed. “Blessed are the pure in heart for they
shall see God”, echoes the same idea. The purity of subject-
object-less consciousness is referred to here. AKRATUM = Him
(Brahman) the desireless. He being so, you cannot attain to
him without purity. So no trace of impurity should be there.
The least subject-object consciousness means impurity. So one
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has to become completely ‘I’ less and ‘my’ less and that is the
subject-object-less purity. Mere knowledge without purity has
no value in the spiritual realm. ANORANIYAN MAHATO
MAHIYAN = He is the smallest and also the greatest, such is
the Atman who resides in all. The goal, the nature of Brahman
is again described to make the sadhaka aware of the need to
become absolutely ‘I’ less. Since He has become the smallest
and also the greatest there is no other to Him and hence He is
all; this is the idea. DHATU PRASADAT = By the grace of the
Supreme Lord. When the Supreme Lord becomes favourable
there arises the knowledge of His true nature which is One
without a Second. The dawning of this knowledge in the
sadhaka is called God’s grace, as it is not the outcome of the
individuals effort. This knowledge however dawns only when
the individual’s consciousness corresponds to the nature of the
One without a Second Reality, in whom there are no such ideas
as man opposite to woman, but only He appearing everywhere
as man and woman. Such purity of perception, being the
outcome of knowledge of His nature is called His grace. Thus
‘I’-less effort and purity based on spiritual consciousness
precedes divine grace. In this manner he realizes his own
Glory as God and becomes free from grief. An alternative
interpretation of Dhatu Prasad is as follows. Divine Grace or
Dhatu Prasad means the tranquillity that comes after control
of mind and senses based on knowledge. Since Dhatu also
means organs and only when they come under control is
realization possible, here Dhatu prasad means by the
tranquillity of the mind and senses (by their grace). (End m
20.)
I KNOW THAT ANCIENT ONE, OF WHOM THE KNOWERS

OF BRAHMAN SPEAK AS ETERNAL AND BIRTHLESS, WHO
IS UNDECAYING AND THE SELF OF ALL AND IS
OMNIPRESENT BY VIRTUE OF PERVADING ALL. (M 21)
The chapter is concluded by an authoritative statement of a

Rishi who declares that he has realized this very truth under
discussion. Therefore the truth is not mere subjective
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imagination, but a direct perception which can be experienced

by all. The after effect of such perception is Ajaram and Janma
Nirodham i.e. free from all changes such as decrepitude, birth,
death etc. Moreover by virtue of all pervasiveness He is the
Self of all and is omnipresent and accordingly there is no other
to Him. The Rishi realizes that Transcendent Immanent One
without a Second Reality where nothing other than Brahman
exists. BRAHMA VADINO VADANTI = It has been realized not
by one but by all knowers of Brahman. Sri Ramakrishna said in
this connection “All jackals howl alike”, meaning all knowers of
Brahman speak of the same truth, in all religions and climes
after realizing the truth. From the above statements of the
Rishi, the sadhaka will be inspired to merge fully in the reality,
transcending the relative illusory consciousness of samsara,
which has been obstructing his merging in the Absolute. (End
m 21.)
CHAPTER 4
THAT DEITY WHO IS ONE WITHOUT A SECOND, WHOSE

PURPOSE IS INCOMPREHENSIBLE, BRINGS ABOUT THE
WORLD OF THE MANY INTO BEING IN THE BEGINING BY
HIS POWERS AND WITHDDRAWS IN THE END (INTO
HIMSELF). MAY HE ENDOW US WITH RIGHT
UNDERSTANDING. (M 1)
The truth by its very nature is profound and very difficult to

grasp. The difficulty to its understanding is compounded as it
were by samskaras or instincts in man. The idea that “this
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world as such is true” is the effect of impressions of many past

lives. Man has been running after enjoyments for many lives in
the past and their effect on him is the samskara or impression
which makes him believe this world is true as it is. Inspite of
hearing the truth many times, this samskara or instinct works
against that understanding. Therefore there is a great need for
repetition of the same truth, which is the context of this and
the next two chapters. The newness in this chapter is to make
the sadhaka aware, that in spite of the truth having been made
explicit by the guru and the scripture, his instinct will
overwhelm that understanding. So he has to exercise great
care and caution in life till realization is reached, and
constantly counter the force of Samskara.
NIHITHARTHA means whose purpose is incomprehensible.
The stress is on purposeless creation or will-less evolution. A
real creation will imply that Brahman is imperfect and to fulfill
some want it creates. But Brahman being a subject-object-less
reality, a real creation is not possible. Then why does Brahman
appear as the world? The answer is Nihitartha or without
purpose. The idea that everything has a purpose is ingrained
in man, because everything in the relative world is always
seen to have a purpose behind. But the Shruti wants to
emphasize that there can be no purpose in God, and therefore
it is a lila creation. To counter past samskaras causing realism
of the world, the Shruti is emphasizing the purpose-less aspect
of creation.
VARNAN ANEKAN NIHITARTHO DADHATI = The one
becomes the many without purpose or more aptly whose
purpose is incomprehensible. The many therefore is His lila
and all that constitutes the many is He and He alone is the
idea. VICHAITI CHA ANTE VISHVAM = The many (universe)
is ultimately withdrawn. This again shows that whatever was
called as the universe during its period of existence was He
and He alone in lila. (End m 1)
INDEED THAT IS FIRE, THAT IS THE SUN, THAT IS AIR

AND THAT IS THE MOON; THAT INDEED IS PURE, THAT IS
BRAHMA, THAT IS WATER AND THAT IS PRAJAPATI. (M 2)
This world is a mere appearance or lila of Brahman was
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shown in mantra 1. A purposeless creation is possible only

when it is lila or appearance. That being the truth, in the next
3 mantras, all the particular objects of the world both sentient
and insentient are shown as Brahman itself having no reality of
their own. Thus creation arises from Brahman rests in
Brahman and disappears in Brahman. The sadhaka has to gain
the knowledge that whatever he perceives as the objects of the
world are in reality Brahman and Brahman alone, and
whatever perception of form and shape of objects are observed
are mere forms or appearances. (End m 2)
THOU ART THE WOMAN, THOU ART THE MAN, AND THOU
ART THE BOY AND THE GIRL TOO. THOU ART THE OLD
MAN TOTTERING ON A STAFF. THOU ART BORN WITH
FACES EVERYWHERE. (M 3)
A beautiful description of the same lila continues. The human

forms confronting man in his daily life are taken up and shown
that He alone is the essence of all these forms of men and
women. The idea is there is no man and woman there but the
Brahman and Brahman alone.
It may be of interest to note here, that Swami Vivekananda
emphasized the worship of the living God (manifested in the
above human forms) rather than invented symbols of God, as
the highest form of worship and service to God, while quoting
this mantra in his lecture Practical Vedanta part II, p 318,
Vol.2 complete works 1948 Edn. (End m 3)
THOU ART THE BLUE BEE, THOU THE GREEN PARROT
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WITH RED EYES; THOU ART THE CLOUD, THE SEASONS

AND THE SEAS. THOU ART WITHOUT BEGINING, THOU
ART THE OMNIPRESENT FROM WHOM ALL THE WORLDS
HAVE SPRUNG. (M 4)
The same lila description continues but stressing the

beginningless aspect of Brahman. ANADI = Beginningless.
Since Brahman is omnipresent and beginningless, all forms,
having sprung from Him, have no beginnings of their own: and
hence have no reality of their own. Therefore it is Brahman
alone that appears, as the parrot, the seas and the seasons in
lila, is the conclusion. (End m 4)
ONE PRODUCING MANY OFFSPRINGS OF ITS OWN KIND,

OF RED, WHITE AND BLACK COLOURS IS A SHE GOAT
(NATURE), WITH WHOM A HE GOAT (JIVA) ENJOYS AND
SLEEPS: ANOTHER HE GOAT AFTER LEARNING FROM
ENJOYMENT RENOUNCES HER. (M 5)
The absolute state is indeed most profound and worthy of

realization. But man forgets that, unless the relative life, in
which he dwells today, is illumined and removed through
vairagya. Otherwise that absolute state cannot be attained. He
desires to retain the present and also realize the Absolute
which is impossible. Therefore the Shruti says ENAM JAHATI,
meaning that he who gives up this false relative life of
enjoyment, he alone becomes free. The need for total
renunciation of falsity is being stressed. The individual soul is
compared to a he goat who sleeps or enjoys with a she goat
comparable to Nature or Maya and becomes bound thereby.
When the individual soul renounces this life of maya, knowing
it to be false through experience and illumination, it attains to
freedom. The absolute state of realization was described in
mantra 4; here it is shown that unless one renounces his thirst
and clinging to the relative life of enjoyment, through
illumination and the bitter experiences of the life of enjoyment,
he cannot attain to the absolute. The idea is that without
Tyaga or renunciation based on illumination, the truth cannot
be attained. The white, red and black colours indicate satva,
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rajas, and tamas, the gunas of Nature, which bind the soul.
JUSHAMANO ANUSHETE = Enjoys along with attachment and
identification. This category of Jiva will never realize the truth,
as he is deeply immersed in worldliness. Who then realizes?
JAHATI ENAM BHUKTA BHOGAM = He who gives up
everything and becomes transcendent over the world after
experiencing the futility of enjoyment, is the other category of
Jiva who will realize the truth. Thus the need for tremendous
vairagya for the world is stressed. (End M 5)
TWO BIRDS OF BEAUTIFUL FLIGHT, EVER TOGETHER

AND KNOWN BY THE SAME NAME, HOLD ON TO THE
SAME TREE. OF THESE ONE EATS THE FRUITS OF
VARIOUS TASTES, WHILE THE OTHER (MERELY) LOOKS ON
WITHOUT EATING. (M 6 )
In mantra 5 the importance of the life of renunciation in

comparison with the life of enjoyment as a step to realization
was told. But tyaga or renunciation alone is not enough for
realization. The intrinsic relationship between sadhaka and
Brahman has also to be known. This mantra reveals this
relationship, and the efficacy of renunciation through a simile
of two birds sitting on the same tree. The supreme soul and
the individual soul (the two birds) live on the same tree, the
body. The tree represents the body since it perishes like the
body. The same tree signifies in one and the same life. In this
very life both have their being or abode.
SAYUJA = Ever together. It means that one cannot leave the
other because they are constitutionally one, just as a shadow
can never leave its reality. The idea is that God can never
leave the sadhaka or the sadhaka ever leave God. SUPARNA =
Of beautiful movement. The movement refers to the descent of
the jiva from Brahman and its ascent to Brahman in maya. The
sadhaka’s actions and movements are all fundamentally the lila
of Brahman; this is the idea. SAKHAYA Ã‘ Known by the same
name, means they are from the same source. The one Brahman
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apparently manifests as these two birds. This nature of the

Jiva’s relationship with Brahman, as fundamentally one with
Brahman, has to be felt deeply. Although they appear as two,
their essential oneness is to be grasped. It is due to ignorance
alone, that the sadhaka abandons Brahman, his very source
and existence, and hugs samsara which is alien to him and
without substance, and suffers untold misery. If the sadhaka
grasps this idea of oneness with Brahman and holds on to it,
inspite of ignorance veiling this truth, he will gradually
through sadhana reach the goal. ANASHNAN
ABHICHAKASHITI = Without eating the sweet & bitter fruits
the higher bird remains a witness. God the higher bird
remains untouched, and unattached to the world, immersed in
his own transcendent glory. The lower bird, seeing the
transcendent and glorious position of his friend, the higher
bird (God), and knowing his relationship with him, becomes
transcendent over the world. The jiva’s relative life has to take
a transcendental turn; this is the idea. The life of enjoyment
has to be given up, by loving identification with Him, your
beloved and very source through knowledge based on
illumination as above. The fruits are the results of actions,
which manifest as pleasant and unpleasant experiences. (End
m 6)
THE DELUDED JIVA, DROWNED (IN LIFE’S OCEAN),

FEELS POWERLESS AND MOANS. WHEN HOWEVER HE
PERCEIVES, THE BLESSEDNESS AND MAJESTY OF THE
OTHER, THE LORD, ON THE SELF-SAME TREE, HE IS
FREED FROM SORROW. (M 7)
Brahman the goal is fully transcendent over the world. The

sadhaka however, is fully entangled in the world today. His
perceptions which are of a subject-object nature are totally
antithetical to the nature of reality. One has to feel intensely
this disparity in the sadhaka’s perceptions of the world in
comparison with the perceptions of a perfected soul, for
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proceeding to the spiritual goal. Advaita bhakti is intense love

for the ideal of oneness in which there can be no I and mine,
and the higher bird represents this ideal. For attaining this
Advaita bhakti it is of utmost importance to cognize the nature
of reactions taking place in the life of ignorance. ANISHAYA
SHOCHATI MUHYAMANAH = Moans on account of a feeling of
total helplessness. Shankaracharya has elaborated at length
the nature of this helplessness, as this has to be felt deeply. On
account of ignorance, the jiva takes the body and relative
existence to be real, and engages in various desires and
actions with attachment and a sense of I & mine, lacking
discrimination. Finally, when the death of kith and kin
overtakes him, and the fear of impending death haunts him at
every instant and old age and disease overtakes him, he
becomes utterly helpless and frustrated. After repeatedly
suffering thus, through many lives, ultimately with the help of
a guru’s instructions, he practices self control, truthfulness,
control of mind and renunciation, realizes in meditation the
supreme soul (the higher bird) untouched by the effects of
ignorance, and is released from all sorrows. Thus he realizes
the transcendent supreme lord and becomes free from all
sorrows. It is then alone that he realizes the manifested world
as a form of the Lord. An alternate interpretation is as follows.
Earlier the sadhaka was to transcend everything and get
absorbed in Brahman. Here the sadhaka has to look upon this
relative existence as the very lila of Brahman. This enables him
to see the immanent aspect and get absorbed in the
immanence of God. Thus realization of Brahman is possible
either through absorption in the transcendental aspect or
through absorption in the immanental aspect. It depends on
the constitutional make-up, temperament and feeling of the
sadhaka as to which path he would adopt. (End m 7)
(SINCE) THE VEDAS AND ALL THE GODS ARE ROOTED

IN THAT SUPREME IMPERISHABLE RESEMBLING THE SKY,
WITHOUT KNOWING THAT BEING, WHAT CAN BE
ACHIEVED THROUGH THE VEDAS? (THEREFORE) ONLY
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THOSE WHO KNOW HIM THUS, REMAIN SELF-FULFILLED.

(M 8)
This mantra suggests that one should concentrate on the

great self-fulfillment that comes after realization. Because man
enamoured of the world of relative existence struggles for
temporal results and never attains to eternal self-fulfillment.
RICHO AKSHARE PARAME VYOMAN YASMIN DEVA ADHI
VISHWE NISHEDUH = The Vedas and all the gods are rooted
in that supreme imperishable who is like the sky. The vedas
(karma kanda or work portion) are the guiding force for the
performance of sacrifices, rites etc. which lead to heavenly
enjoyments and to the position of gods. But these enjoyments
and positions are temporary and can never give eternal
self-fulfillment. Further they are the lila manifestations of that
One Absolute. So the Shruti exhorts the sadhaka not to be lost
in them but to struggle to be merged in their very source the
Absolute, by knowing whom alone, one attains to eternal
self-fulfillment. KIM RICHA KARISHYATI = What can the mere
observances of the Vedas achieve? The sacrifices and other
rites mentioned in the Vedas only lead to ephemeral results
and not to eternal self-fulfillment. Therefore one should not get
lost in the mere glamour and results of these, forgetting the
goal. Rather one should concentrate and get absorbed in the
Reality which alone leads to eternal self-fulfillment and for
which disinterested work is the means. The idea is that the
goal should not be lost sight of. The results of work, like the
attainment of heaven and the positions of the gods, are
temporal, like the disappearing waves, on the ocean of
existence which is their support. The idea is all other pursuits
are vain as compared to realizing Him who is their very source
and support. So comparing the end results, one should choose
that which will give eternal self-fulfillment, which is knowing
Him. (End m 8)
THE LORD OF MAYA PROJECTS THE VEDAS, SACRIFICES,

RITES, VOWS, THE PAST, THE FUTURE, THE PRESENT AND
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ALL THOSE WHICH THE VEDAS SPEAK OF. HE PROJECTS

THIS WORLD AND GETS BOUND IN IT BY BECOMING
ANOTHER ENTITY (JIVA) THROUGH MAYA. (M 9)
If all is Brahman how then is this world experienced? This

question lies deep within, in spite of many earlier
explanations. Secondly the sadhaka feels “I am, and I am
entangled in this world”. These are the two major obstructions
to realization, which are illumined in this mantra. Whatever we
see, and whatever we experience, is all maya of the mayi. Mayi
the unchangeable, through maya or His mysterious power
appears as the phenomenal world, but not in reality, just like
the mirage in the desert. To convince the sadhaka of this fact,
the mantra states as follows. CHANDANSI YAJNAH KRATAVO
VRATANI BHUTAM BHAVYAM YAT CHA VEDA VADANTI =
The world in its past, present, and future, the sacrifices
mentioned in the Vedas, all actions, vedic and non-vedic, and
the vedas themselves are all the lila appearances of that
Brahman. Therefore one has to be convinced, that the world
being mere appearance, has to be transcended, in spite of its
appearing as real. One feels I am, and I am entangled in
woman, wealth and many other things of the world. But one
has to be convinced that this I, and its entanglement is also
the appearance of Brahman. The next question is if all is maya,
how is it I am powerfully attracted to mother, wife, wealth,
name and fame? So they must be true. In answer the mantra
says. ASMAN MAYI SRIJATE VISHVAM ETAT TASMIN CHA
ANYO MAYAYA SANNIRUDDHAH = This lord of maya projects
this world and becomes bound in it, by becoming as if different
(as a jiva). He is both the material and efficient cause of the
universe. That means, He in lila becomes the mother, wife etc.
including oneself but not in reality. By this knowledge, the
sadhaka has to be convinced, that there is really no I nor its
entanglement nor the objects of the world even though
apparently they seem to exist, and thus be merged in Brahman
the only reality who appears as all these. (End m 9)
KNOW NATURE TO BE MAYA, AND THE SUPREME LORD

THE REALITY OF MAYA. INDEED BY OBJECTS WHICH ARE
HIS OWN EFFECTS, THIS ENTIRE UNIVERSE IS PERVADED.
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(M 10)
Granted the absolute is unchangeable, the question arises,

whence has come this changeful universe, the individual, and
its entanglement. It is through maya that all these have come
into existence was the answer. This answer creates a doubt in
sadhaka, that this maya may be a real entity. Accordingly he
thinks, there could be the existence of a mayic jiva, a mayic
world, and mayic entanglement. This mantra illumines this
subtle mayic realism of the world experienced by sadhaka, in
the words below. MAYAM TU PRAKRITIM VIDYAT MAYINAM
TU MAHESWARAM. He the lord, is the mayi, of this maya, in
the sense of the rope and the snake, in the illustration in
Vedanta. The rope is the Mayi, and the snake the Maya. Thus
the snake comprises the universe, the jiva, and it’s
entanglement in it; and Brahman the rope. Accordingly, there
exists, neither a false or real universe, but Brahman and
Brahman alone. It is Brahman, that gives reality to the
universe, which as such does not exist. This is called
superimposition. TASYA AVAYABHUTAISTU VYAPTAM
SARVAM IDAM JAGAT. Brahman the cause becomes all the
effects or objects which constitute the universe, and in virtue
of being their cause, pervades all of them which are its effects.
Just as the desert pervades all objects of the mirage and every
object in the mirage is the desert and desert alone. This means
the jiva, the world, and jiva’s entanglement in it are really not
there, and what exists is Brahman and Brahman alone. Maya is
a subjective error, of one in ignorance, in which state the
reality, the rope is taken to be the snake (the universe). The
idea of the many vanishes for him who has attained to
knowledge. In conclusion, when it is said this universe is
maya, it means it is Brahman. (End of m 10)
HE IS THE ONE SUPREME, WHO PRESIDES OVER ALL

PHASES OF NATURE, FROM WHOM ALL THIS (UNIVERSE)
ARISES, AND IN WHOM IT MERGES. REALISING HIM THE
LORD, THE BENEFICIENT, THE ADORABLE AND THE
EFFULGENT, ONE ATTAINS TO THE SUPREME PEACE. (M
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11)
It is normally understood that God is the background of this

world. This subtle duality of world and God its background is
illumined in this mantra, because Advaita or Oneness is the
truth. YO YONIM YONIM ADHITSHITHATI EKAH = Although
one without a second and nondual He is the ruler of all phases
of Nature. He is the transcendental background of Nature,
since no universe exists apart from Him. He without the least
change in Him appears as both the ruler and ruled, in lila,
showing His absolute transcendence and independence. It is
He who imparts substance and appearance to all forms of
Nature without the least change in Him. This is how He rules
and becomes as it were the substratum of the world, in lila.
SAM ETI VI ETI CHA = Into whom the world merges at the
time of dissolution and from whom the world emerges at the
time of creation. The idea is Brahman appears as the
background during creation and not during dissolution,
because then there is no longer the world. That means He is
not the background always. Therefore He is the transcendental
background and not a real background of a real world. He is
the background in lila sense, and not really. As for example
the desert is the transcendental background of the mirage, but
not its eternal real background, as the mirage is an illusion on
the desert, or to be more exact the desert is the mirage itself.
The conclusion is, Brahman is not the background of the
world, but what we call, as the world is Brahman itself. EKAH
= He the nondual one without a second, appears in lila, as the
world, its background and as the individuals. The deep sleep
state gives us a glimpse of the subject-objectless nature of that
reality. He who realizes that Brahman which has no duality in
it as above, through the instruction of the scripture and the
guru, alone attains to real peace. (End m 11)
RUDRA WHO IS THE ORIGIN OF THE GODS, AND

MANIFESTS AS THEIR DIVINE POWERS, THE PROTECTOR
OF THE UNIVERSE, THE GREAT SEER, AND WHO AT THE
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BEGINING SAW HIRANYAGARBHA BEING BORN; MAY HE

ENDOW US WITH RIGHT UNDERSTANDING. (M 12)
The sadhaka has come to the real understanding that in the

reality there is no “I” Ã‘ the individual, nor the world, nor its
background, as He alone appears as all these in lila. Since this
is the truth, there is no other way, but the complete surrender
of the individual at the feet of reality. The mantra is an appeal
by the sadhaka through an illumined prayer, for the perfect
manifestation of intuition corresponding to the nature of
Brahman. The reality is seen as the supreme source even of
gods, their divine powers and of the many in lila, in the prayer.
YO HIRANYAGARBHAM PASHYATA JAYAMANAM = The great
seer Rudra, the protector of the universe, who at the
beginning gave birth to Hiranyagarbha. The idea is, He
appears as, Rudra, Hiranyagarbha, the “I”, the world and its
background. Pashyata means that he actually saw the truth of
this lila. So this advaitic prayer based on knowledge will lead
to realization and has the attitude of total surrender. Since He
is all, there is no other way, but appealing through prayer and
surrender, for realization. (End m 12)
TO THAT BLISSFUL DEITY, WHO IS THE LORD OF THE

GODS, ON WHOM THE WORLDS ARE SUPERIMPOSED AND
WHO RULES THE WORLD OF TWO LEGGED AND FOUR
LEGGED (CREATURES), WE OFFER OUR SERVICE WITH
OBLATION. (M 13)
Prayer alone is not enough for right understanding, Karma

without “I and mine” consciousness, is necessary for purity
and attaining the right understanding. The text first describes
the nature of the deity, to whom the karma as offering is to be
made. Because the act of offering must correspond to His
nature, who is the goal to be realized.
The consciousness of duality, of doer, object and deed in
karma is the oblation here, since only karma done without “I
and mine” consciousness can produce the necessary purity.
KASMAI DEVAYA HAVISHA VIDHEMA = To that Deity who is
bliss, we offer service with oblation. To Him from whom all
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these worlds have come, and who rules the worlds, the offering
is made with the consciousness that every thing is He; the
doer is He, the karma and its result are also He. So every thing
is offered to Him with that consciousness. So the prayer is, let
my karma, performed as an offering, produce the right
intuition through attainment of purity. (End m 13)
KNOWING SIVA, WHO IS MORE SUBTLE THAN THE

SUBTLEST, EXISTING IN THE MIDST OF IMPENETRABLE
MAYA (THE WORLD), THE CREATOR OF THE UNIVERSE OF
INNUMERABLE FORMS, WHO EVER REMAINING ONE,
PERVADES THE UNIVERSE (OF MANY), ONE ATTAINS TO
THE SUPREME PEACE. (M 14)
Since the sadhaka has attained to psychic fitness, the

prayerful attitude of mantras 12 and 13 is reinforced by
knowledge, in this mantra. Without knowledge the emotional
psychic fitness attained through prayer may disappear.
JNATVA SIVAM = Knowing the nature of Siva. The one
without a second appears as the relative chain of cause-effect.
The subtle becoming the gross etc. is all His lila. His nature is
further described in the passage below. SUKSHMAT ATI
SUKSHMAM = He is the most subtle; this is the idea. The one
without a second appears as all the relative causes and the
relative effects in lila. The elements are subtler than the gross
universe. The gross, the subtle are all His lila. This subtle
knowledge about Him is being emphasized, as by knowing His
nature alone one’s sadhana can be successful.
KALILASYA MADHYE = He exists in the midst of the
mysterious and impenetrable samsara. The idea is that so long
you are under the grip of ignorance you will be overwhelmed
by samsara (even though you are potentially Divine), unless
you exercise great caution in life. When you will be convinced
of this impenetrable nature of the samsara you are in, whose
mystery no reason can unravel, then only transcendence and
control over all one’s weaknesses is possible. It becomes
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knowledge and renunciation, when one knows the

impenetrable nature of maya, because none has attained to
Peace without such knowledge. This same wisdom is revealed
in the Gita by the lord Krishna in “VERILY, THIS DIVINE
ILLUSION OF MINE, CONSTITUTED OF THE GUNAS, IS
DIFFICULT TO CROSS OVER”; (Gita ch 7/14) (end m 14)
HE ALONE, WAS THE PROTECTOR OF THE UNIVERSE IN

THE PAST AGES. HE IS THE LORD OF THE UNIVERSE AND
RESIDES IN ALL BEINGS. IN HIM THE BRAHMARISHIS AND
GODS REMAIN IDENTIFIED, KNOWING HIM THUS, IS ONE
FREED FROM THE CLUTCHES OF DEATH. (M 15)
Reinforcement of the previous idea continues, by showing

that the Rishis of the past attained the truth through this very
way. Every one also, can attain, if he follows this way. The way
is identification with Him by giving up I and mine completely.
SA EVA KALE BHUVANASYA GOPTA VISHWADHIPAH SARVA
BHUTESHU GUDHAH = He in the past ages, was Himself the
karma and fruit of all beings, their ruler and indweller. This is
so because all this is His very lila. Therefore sadhana has to be
I-less and my-less, and identification or non-difference with
Him should be the watchword and background throughout
sadhana. JNATVA = Knowing directly as “I am Brahman”.
They knew that they had no separate individuality even while
performing sadhana, for they knew that their I, their karma
and its fruit, was the lila of His. YASMIN YUKTAH = With
whom the Brahma rishis and gods remained identified. The
rishis of the past attained the truth, through the consciousness
of identity with the reality. So also one destroys the bondages
of death by this consciousness of identity with Him. (End m
15)
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LIKE THE FINE FILM (ESSENCE) THAT SURFACES ON

BUTTER (WHEN HEATED), IS (THE WAY TO) KNOWING THE
EXTREMELY SUBTLE SIVA (BRAHMAN), HIDDEN IN ALL
BEINGS. KNOWING THE ONE DEITY ENCOMPASSING THE
UNIVERSE, ONE IS FREED FROM ALL FETTERS. (M 16)
Just as by heating butter you get its delightful essence, so

also by penetrating the world, you get to its essence, the
infinite bliss of Brahman. The idea is that one has to get to the
essence, to get bliss in both cases. JNATVA SIVAM SARVA
BHUTESHU GUDHAM = By knowing Siva who is the essence
in all beings. Thus Knowing Siva alone, who is the hidden
essence in all, does one become blissful. Therefore burn away
the world of ignorance, based on I and mine, the world of, lust,
greed, father, mother, wife and wealth, by the fire of
knowledge, to get to the essence, the infinite bliss of Brahman.
So heat the world by the fire of knowledge of Siva to get to its
essence. Otherwise leaving the essence man runs after the
falsity due to ignorance and suffers. VISHWASYA EKAM
PARIVESHTITARAM JNATVA DEVAM = Knowing the deity to
be the One all pervading reality of the universe, is the fire of
knowledge by which to burn the world away. So the Shruti
says He pervades the world. Just as in the illustration of the
mirage and desert, the mirage is illusory and the desert
pervading the mirage alone is true. So also He alone is true
and the world pervaded by Him being illusory has to be
renounced. This is the idea. He is the one transcendent and
immanent reality, and knowing Him to be thus, one is freed
from bondage. The significance of “pervading all” and
“knowing the Deity one is freed from all fetters” has already
been explained in mantra 15 of chapter 2 and mantra 7 of
chapter 3. (End m 16)
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THIS NONDUAL DEITY WHOSE WORK IS THIS UNIVERSE,

EVER ABIDES IN THE HEARTS OF MEN. HE IS REALISED
THROUGH INTUITION OF THE TRANSCENDENTAL,
DISCRIMINATING INTELLIGENCE AND SUSTAINED
CONTEMPLATION. THOSE WHO REALISE THIS TRUTH
BECOME IMMORTAL. (M17)
Brahman is that infinite joy and the sadhaka has been

inspired to realize that Brahman. What is that Brahman?
Where and how to realize Brahman is told in this mantra.
MAHATMA = He is the one without a second the nondual
reality, ESHA DEVAH VISHVA KARMA SADA JANANAM
HRIDAYE SANNIVISHTA. He the One without a second has
become the whole universe in Lila, and exists as the abiding
reality of all beings. Thus the sadhaka and Reality can never
be separated. He is to be realized in the Hridaya, the heart or
intuitive being, because He resides there as the very reality of
the individual. The heart is where one feels, and is the locus
where He has to be realized. HRIDA = Is the real instrument of
sadhana, the subject-object-less intuition of the transcendental
reality, attained through Neti Neti, the negation of the
phenomenal, based on the nature of the transcendental
Reality, as taught in the scriptures. MANISHA = The intuition
referred to above is not to be attained emotionally, but
through VIVEKA or discriminating intelligence that
distinguishes the real human goal from its opposite, based on
the discrimination between the Self and non-Self. MANASA =
The continuous reflection or contemplation, based on the
above intuition leads to the knowledge of Brahman. It refers to
the sadhana, the dwelling in that transcendental intuition
continuously till the goal is reached. The four vedantic
disciplines* precede this sadhana. Those who realize the truth
in this manner become immortal, by knowing their infinite
nature; this is the idea. [*The four Vedantic disciplines are:
the discrimination between the real and the unreal, the giving
up of all enjoyments here or hereafter, the control of the mind
and senses, detachment and a hankering for liberation.] (End
m 17)
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WHEN IGNORANCE IS GONE, THEN THERE REMAINS

NEITHER DAY NOR NIGHT, NO EXISTENCE OR NON
EXISTENCE, BUT SIVA ALONE THE ABSOLUTE AND
IMPERISHABLE. FROM HIM PROCEEDED THE ANCIENT
WISDOM. THAT SAVITA (INDEED) IS WORTHY OF
ADORATION. (M 18)
This mantra illumines the subtle ignorance of I, lurking

within the sadhaka, prior to the attainment of the highest state
of samadhi. After transcending the subtle “I” of ignorance, the
sadhaka will be lost in the Reality. The text calls that state as
ATAMAH where no darkness of ignorance exists. When a little
knowledge of truth flashes, it is called day and when this
knowledge becomes dim, it is called night. This waxing and
waning of knowledge does not take place in the state of
realization as oneness or unity has been reached. It also
indicates that there can be no attainer and attained in that
state of nondual realization. NA SAT NA ASAT SIVA EVA
KEVALAM = In that state of realization there is neither
existence nor non-existence. But what exists there is the
self-luminous absolute subject-objectless being Siva, of the
nature of eternal illumination. There remains no
superimposition of anything like existence or non-existence in
that absolute state. This is the state of samadhi where there is
no attainer, nor is there the waxing or waning of illumination.
It is eternal self-illumination. Samadhi is not a subject-object
attainment of the individual, but the spontaneous
manifestation of the Reality; this important idea the Shruti
wishes to stress in this mantra.
SAVITUH VARENYAM. Savita is the manifested Brahman
(The Saguna) in lila. This Saguna Brahman is equally worthy of
adoration, since it is identical with the Nirguna Brahman. Sri
Ramakrishna said, that which is Nirguna is Saguna in Lila. The
reality of the world of objects is identical with the reality
beyond the world of objects. That which is the absolute is the
relative in lila. When name and form of Saguna disappear by
illumination, then that itself is the Nirguna Brahman. PRAJNA
CHA PRASRUTA PURANI. Prajna here refers to the
consciousness of the Absolute. That absolute manifests itself in
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the form of realization in lila. The idea is that individual effort

or sadhana was not the cause of realization, if it had been,
then there would have been an attainer which is denied. The
individual does not exist in realization is being emphasized.
Further it signifies that realization is possible only through a
succession of teachers who themselves realized the truth. (End
m 18)
NONE CAN GRASP HIM FROM ABOVE, OR ACROSS, NOR

IN THE MIDDLE. HE HAS NO PARALELL, WHOSE NAME IS
GREAT FAME. (M 19)
Earlier it was said, that there could be no attainer attaining

to realization, as the reality is subject-object-less. This is being
further emphasized in this mantra. NA ENAM URDHVAM NA
(TIRYAM) NA MADHYE PARIJAGRABHAT = No body can
grasp Him from above, nor across, nor in the middle. He
cannot be grasped in a subject-object way, as is possible with
things in the world, as He has no parts. Therefore realization is
possible only by absolute subject-objectless consciousness and
by no other means. YASYA NAMA MAHAD YASHAH = Whose
name is great fame. The absolute reality is glorified by
pointing its unique characteristic of fame. In the world fame is
dependent on the existence of the subject and the object as
two separate entities. But Brahman’s uniqueness is because of
its unique subject-objectless nature, as there is no other to
Him. Though He is only one, yet He appears as innumerable
beings in millions of variegated forms, and that is His unique
mysticism or great fame. So meditate deeply on this unique
mysticism of His; even though being the one unchangeable, He
becomes the many in Lila. By this you will get rid of the subtle
I, still lurking within you; which is an obstruction to the final
experience of samadhi. Nobody ever realizes Him. But realized
persons are there, which means, realization dawns, when the
‘I’ completely dies and ‘He’ manifests Himself. Complete
surrender at the feet of reality with I-less sadhana, is therefore
the way to realization. NA TASYA PRATIMA ASTI = There is
nothing similar to Him anywhere, since He is one without a
second. This implies, there exists nothing besides Him,
anywhere in the world. This being His essential nature, to
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attain Him, I-less Sadhana is the only means; this is being

stressed. (END m19)
HIS VISION IS NOT WITHIN THE PURVIEW OF THE

SENSES, NONE SEES HIS FORM WITH THE EYES. THOSE
WHO THROUGH NEGATION, A PURIFIED INTELLECT AND
MIND, SEE HIM WITHIN, GAIN IMMORTALITY. (M 20)
It was told in earlier mantras that negation or ‘Neti, Neti’, is

the way to realize the Truth. The sadhaka feels “well, if I and
the world and everything are negated then what remains may
be a void”. Out of this fear he may give up sadhana and even
avoid the samadhi experience. This mantra shows that
negation of everything does not lead to a void but to a positive
state. But that positive state is beyond sense perception. NA
SANDRISHE TISHTHATI ROOPAMASYA = It has no form such
as seen in the world, but TISHTHATI indicates it is not a void,
but that it has a distinct perception of its own, a form which is
beyond the subject-object finite category. The eyes can
perceive an object, but That, being subject-object-less, the
eyes cannot perceive. The idea is it is a formless positive state
(AROOPA ROOPA) beyond the forms of perception of the
senses, but not a void. When ‘I & mine’ is transcended
completely by knowledge, then that positive superconscious
state flashes. This may be described as Transcendental
Absolute Positivism. HRIDA HRIDISTHAM MANASA =
Through the transcendental intuition gained through negation
(NETI NETI) of the phenomenal, as taught in the scriptures.
This has to be felt within (Hridistham) in the heart, not outside
oneself and by continuous contemplation through the mind.
When by renunciation and knowledge, the consciousness of ‘I’
and ‘world’ is crushed, it is then that the positive state is
perceived everywhere. It is then, that the real Brahmic
individuality flashes, when the present false individuality
disappears through knowledge. YAH ENAM EVAM VIDUH
AMRITA TE BHAVANTI = Thus knowing Him, is immortality
attained. Immortality does not mean living long; It means the
perception of Brahman as the only real, eternal existence
everywhere. The first two lines of the text show the
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impossibility of perceiving truth through the senses. The

second two lines show that it has to be realized within,
through the complete negation of the phenomenal world (by
Transcendence), accompanied by purity of mind and intellect
(the four disciplines of sadhana). In this connection it is
interesting to note that Swami Vivekananda quoted this very
mantra in his lecture “Unity in Diversity”. The translation of
the mantra is reproduced here for the benefit of the reader.
“None sees Him with the eyes. It is in the mind, in the pure
mind, that He is seen, and thus immortality is gained.”
(Complete Works of Swami Vivekananda volume 2, page 185 in
1997 Edn). Swami Vivekananda quoted this mantra to stress
the point of purity of mind as the main requirement. Seeking a
change of place, and running here and there for a better
environment is of no avail until the mind is purified. The idea
is that the whole energy has to be spent on purifying the mind
alone. (End M 20)
THOU ART UNBORN, AND SO A RARE PERSON STRICKEN

WITH (SPIRITUAL) FEAR TAKES REFUGE IN THEE. O
RUDRA, PROTECT ME FOREVER WITH THAT BENIGN FACE
OF YOURS. (M 21)
AJATA ITI EVAM KASCHIT BHIRU PRAPADYATE = Thou art

unborn and so a rare person stricken with (spiritual) fear takes
refuge in thee. One more important point for leading the
spiritual life is revealed in this mantra. Only a rare soul, who
has understood that the reality is never born, will have
spiritual fear, for he experiences a real world in front of him,
which has been denied in the words “Thou art unborn”. By the
single word that the reality is “unborn”, the sadhaka has
understood the unreality of worldly existence, and hence his
experience of fear that the world will overwhelm him. It is a
rare sadhaka alone, who knows that a life of ‘I & mine’, taking
the world to be real as such, is opposed to that birthless
Reality which is beyond birth, old age, hunger and thirst. This
psychological fear of getting lost in the world, by being
overpowered by ‘I and mine’ consciousness, is an asset in the
life of a spiritual sadhaka. Just as discrimination and
renunciation are essential for spiritual life, so also is spiritual
fear a necessity. So prayer to that One without a second
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Reality, out of fear of getting lost in the world, is shown as a

necessary step in the spiritual path. RUDRA YAT TE
DAKSHINAM MUKHAM TENA MAM PAHI NITYAM = O Rudra
protect me forever with thy benign face. I am full of desires, of
I and mine, where as, thou art transcendental and beyond this
mire of duality. So protect me with that transcendental
consciousness, which is your very nature; this is the prayer.
Why prayer? Because, where is the sadhaka? When it is all
‘Thou’ and ‘Thou’ alone there cannot be any sadhaka who can
protect himself. So there is no other way than complete
surrender at the feet of reality, and knowing this, he prays. So
this is a knowledgeful prayer, based on illumination seeking for
Divine grace. This is Bhakti, where there is no ‘my’ in
sadhana, no ‘I’ of my own. It is all ‘Thou’ and ‘Thou’ alone.
Thou alone shall protect me. That is the out come of Divine
grace, which manifests when ‘I and mine’ is completely
transcended by prayer. In conclusion, the lila consciousness
described so far, will be replaced fully, by the Advaita Bhakti
Consciousness of total surrender at the feet of Reality. In this
state, the sadhaka totally disappears, and the Divine manifests
itself fully. (End m 21)
OH RUDRA DO NOT DESTROY OUR SON, GRANDSON,

OUR LIFE, OUR CATTLE AND OUR HORSES. OUT OF ANGER
DO NOT KILL OUR HEROIC SERVANTS. WE ALWAYS
INVOKE THEE THUS WITH OUR OFFERINGS. (M 22)
In the previous mantra absolute surrender to the Reality was

prayed for. But this is possible only when purity is attained.
For purity performance of Karma with yoga consciousness is a
necessity. In the relative world, performance of Karma
requires many facilities like a calm place to stay food and many
other secular requirements. The prayer now is for granting,
protecting and maintaining the appropriate environment, in
which Karma Yoga may be performed without any disturbance.
In ancient times, sons, grandsons, cattle, horses and servants
were the tools sustaining a life of karma yoga. So also in
modern times, with some difference. If the sadhaka were a
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sannyasin he would pray for an Ashrama or a similar facility,

where he could perform Karma Yoga, for the benefit of self and
the world. For example Sri Ramakrishna prayed for a sadhana
enclosure, in a lonely spot in the panchavati, during the
period of his sadhana, and the Mother granted his prayer. So
the prayer is for a protected environment, and favorable
circumstances, for performance of Karma undisturbed. (End m
22)
CHAPTER 5
THE TWO, KNOWLEDGE AND IGNORANCE, LIE HIDDEN

IN THAT INFINITE IMPERISHABLE HIGHER THAN BRAHMA.
THE PERISHABLE IS IGNORANCE AND KNOWLEDGE IS
(LIKENESS OF) IMMORTALITY. BUT HE WHO RULES
KNOWLEDGE AND IGNORANCE IS DIFFERENT (FROM
BOTH). (M 1)
In the psychic being where the falsity of the subject-object

world is felt, the sadhaka feels his oneness with Brahman. That
this manifestation of oneness takes place by Brahman’s grace
was indicated in mantra 18 of chapter 4 (from Him proceeded
the ancient wisdom). The idea is that the flash of intuition is
Brahman’s expression and not that of the sadhaka. But in this
intuition the sadhaka’s subtle I, as the feeler of oneness,
remains and this state is accompanied with tremendous joy,
deluding the sadhaka to believe he has attained the supreme
goal. This subtle “I” can become gross any moment and drag
the sadhaka into samsara again. There is therefore the
necessity of illumination at this stage as to why this wonderful
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blissful state (called Anandamaya kosha) has to be

transcended by the sadhaka. Because even though it is a very
high state of achievement, compared with the goal (Brahman),
it is no better than the gross state of subject-object
consciousness of ignorance in which the ordinary man dwells,
as both states are within Maya (within subject-object
consciousness). The Shruti points that out in this mantra.
VIDYA AVIDYA NIHITE YATRA GUDHE = In whom lie
hidden knowledge and ignorance. VIDYA refers to Knowledge
or the subject-object less intuition of the nature of Reality. This
is not yet realization, but an intuitive knowledge, where still a
subtle “I” of the subject -object order lingers. This Vidya is
still within Maya. AVIDYA or ignorance refers to gross subject
- object perceptions in which the ordinary man dwells. When
he transcends the consciousness of Avidya he comes to the
consciousness of Vidya. Both these vidya and avidya are within
Maya and belong to the same category (ignorance) and
Brahman is different from both of them. ‘Nihite’ means they
exist in Brahman in lila sense. The one Brahman in lila appears
as Avidya and as Vidya. Therefore so long as a sadhaka is
within the realm of Vidya and Avidya he is not safe till
realization is reached, as they are reflected consciousness of
Brahman. Vidya is like a golden chain that binds and Avidya
like an iron chain.
DVE AKSHARE BRAHMAPARE TU ANANTE = In the infinite
and imperishable, who is beyond Brahma are the two
(knowledge and ignorance) hidden.
The idea is that Reality is beyond both Knowledge and
ignorance and is characterized by Absolute subject-object-
less-ness. The state of Vidya is also called the ANANDAMAYA
KOSHA (Bliss sheath). Because of tremendous joy in Vidya the
sadhaka is disinclined to go beyond the joy and thinks that to
be the final achievement. So the text says Reality is however
beyond both Vidya and Avidya and is distinctly different from
both. Even Hiranyagarbha and Virat etc. are all its lila.
By contrast, the Real nature of Brahman and its reflected
gross and pure natures (Avidya and Vidya respectively) are
shown, so that the sadhaka may transcend both and reach the
Reality. There is specific need, to show that the high state of
Vidya is also within ignorance because of tremendous bliss in
that state (which misleads the sadhaka).
Without this knowledge there is every possibility of the
sadhaka falling away from the state of Vidya to lower levels of
consciousness. First Avidya is to be transcended by Vidya,
then Vidya is to be transcended by the above specific
knowledge that it is still within Maya.
VIDYA AVIDYE ISHATE YASTU SAH ANYAH = He who rules
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VIDYA and AVIDYA is different from them. Why again is Vidya

or intuition to be transcended? Because that which rules Vidya
and Avidya is different (ANYAH) from them. It is the witness
beyond both, but in lila appears as Vidya and Avidya. One has
to first feel Vidya and Avidya as distinct from Brahman, and
then illumine them as the lila of that very Brahman. Otherwise
the tremendous joy or Ananda in Vidya, will not allow the
sadhaka to proceed to truth which is different from it. Vidya,
Avidya and Brahman are not three different things, it is all the
lila of the one reality, Brahman. (end M 1)
HE IS THE ONE, WHO PRESIDES OVER ALL POSITIONS

(OF NATURE) AND OVER THE INFINITE VARIETY OF
FORMS AND COLOURS (IN NATURE). IN THE BEGINING OF
CREATION, IT IS HE WHO WITNESSED THE SAGE KAPILA
BEING BORN AND IT IS HE WHO FILLED HIM WITH
KNOWLEDGE. (M 2)
The Vidya and the Avidya of the previous mantra are to be

transcended for the knowledge of Brahman. How and by what
means are they to be transcended? For this a deeper
knowledge of Brahma-lila is reiterated in this mantra to enable
the sadhaka to transcend both Vidya and Avidya.
YONIM YONIM ADHI TISHTHATI EKAH = Ekah means the
nondual one. Wherever anything exists, He (Brahman) is that;
this is the idea. The World means, so many things such as sky,
rivers, mountains, men, women etc. Yonim yonim, means, He is
the source, the Ruler and the efficient and material cause of all
these. He existing, all these appear to exist. From this analysis
one has to be convinced, that the least trace of one’s “I” and
the existence of any object other than Brahman violates the
nature of Brahman. Accordingly one has to get rid of this “I”
which persists in a subtle manner in the intuition of Brahman
during sadhana.
VISWANI RUPANI YONISCHASARVA = Further, things have
colour, complexion and peculiarities. All these phases of things
are also his lila. There are many forms of creatures like tigers,
zebras, elephants etc; all these forms are also His lila. Further
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they are composed of elements, primal matter or Nature,

which are also His lila. So nothing exists which is not He. Just
as in a sugar ball everything is sugar in and out; so He alone is
everywhere, that is the idea. By this deep illumination,
sadhaka and world disappear totally, and everywhere He alone
is seen. This illumination is aimed at getting rid of all subtle
traces of “I” and the “world” present in the intuition of
Brahman.
RISHIM PRASUTAM KAPILAM YASTAM AGRE = He himself
in lila is born as Hiranyagarbha, the world in subtle form at
the time of creation and He himself in lila is born as the Rishi
Kapila. He himself becomes the gross world or Virat in lila. He
becomes all the Jivas and Jagat in lila. Nowhere is there
anything excepting Him; this is the idea.
PASHYET : He saw Himself becoming the subtle and gross
world; the One without a second, becoming the many through
His own lila.
JNANAIR BIBHARTI : He filled him (Kapila) with knowledge.
Kapila and his philosophy, his knowledge, powers and his
Vairagya are all the manifestations of that One in lila. The idea
is that everything of this world is He and He alone and by this
knowledge of lila, the subtle “I” of Vidya has to be
transcended, which otherwise normally is very difficult to
transcend, because of the tremendous joy in that state. (End M
2)
THE SUPREME DEITY, SPREADS OUT THE NETS OF

INDIVIDUALISED MAYA ON THIS FIELD (OF SAMSARA)
AND WITHDRAWS THE SAME (IN THE END). THE GREAT
LORD THROWS AGAIN THE (MAYIC) NET OF THE RULERS
OF THE WORLD AND HOLDS SWAY OVER THEM ALL. (M 3)
The description of the lila of the One becoming the many

continues in this mantra. He casts the net of samsara
consisting of men, women, animals, insects etc. their karmas,
aspirations and fruits of karma. Brahman Himself becomes all
these, the net, the individuals and their karmas. In this cyclic
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net which lasts many ages, men perform work and

transmigrate according to their karma, taking their
individualities to be true and get bound in the net by the fruits
of their karmas. Even though the whole series is Brahman’s
lila, the individuals taking their limited individualities to be
true (and not as lila) experience bondage and transmigrate.
A deeper illumination of lila as above is expressed in
EKAIKAM JALAM BAHUDHA VIKURVAN, which means that
Karma and fruit of Karma of each individual enlarges the
initial net to a infinite series of births and deaths which finally
(Samharati) terminates only at the time of dissolution of the
universe or at the time of Moksha.
By BAHUDHA VIKURVAN (diversifies) is also meant the
transformation of species according to Karma, man to animal,
animal to insect etc and vice versa, the evolution that takes
place, which is also the lila of Brahman.
A man is born and the initial net or Jala of karma starts and
this one net leads to millions of other nets through births and
deaths till dissolution. The vastness of maya’s workings is
depicted and simultaneously it is shown that all this is His lila.
They are released either by attaining Mukti, or at the end of a
cycle at the time of dissolution of the universe when Brahman
withdraws its lila.
After a cycle again the multitude of beings come into
manifestation and the same lila continues as before. In that lila
are the Prajapatis (the rulers of men). Even the Gods
controlling Rain, Wind, Heat, etc are the lila of that One. From
this description of lila one has to gain the knowledge, that
one’s life, karma and its fruits are fundamentally the lila of
Brahman. But when the individual considers himself and all
these as real (and as his own), it becomes the cause of his
bondage and transmigration. So one has to first feel that one is
caught in the net, and side by side, for transcending this
bondage, one has to feel that this is all the lila of Brahman. By
this illumination the sadhaka will come to know that he has to
transcend Vidya also, inspite of its being a state of tremendous
joy. In this mantra the evolution from world to Brahman is
shown. In the next will be shown the evolution or lila from
Brahman to world. (End M 3)
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JUST AS THE SUN ILLUMINES ALL DIRECTIONS, ABOVE,

BELOW AND ACROSS THROUGH HIS LIGHT, IN THE SAME
WAY, DOES THE ONE EFFULGENT AND ADORABLE GOD
RULE OVER ALL OBJECTS BEING THEIR VERY SOURCE. (M
4)
The understanding that everything in the world is Brahman

is given through 3 phases of illumination in this mantra. The
illumination proceeds from Brahman to world. The three
phases are dealt under ‘a’, ‘b’, ‘c’, below.
(a) Everything of the world is the lila of that Brahman. The
world and all its objects have no existence other than
Brahman; is the context. In what way can the above be
explained? Here an illustration is given; just as the Sun, its
rays and its illumination are all identically one, so is He
identically one with all His objects, which are His effects, He
being their ultimate source. The non-difference of the things of
the world from Brahman is to be grasped.
(b) EVAM SA DEVAH VARENYAM = He is adorable for the
same reason as in (a), as He is One without a Second, the only
Reality and therefore He alone is adorable. Is there then a
world apart from Him which can be adored? The answer is no.
So from adorableness also, it has to be understood that He and
world are identical, like the Sun and its rays. It also implies
that apart from Him there is nothing else worthy of attainment
in the world. This attitude of adorableness, will lead to total
renunciation of the world as a zero, and to the realization of
Brahman.
(c) YONI SVABHAVAN ADHITISHTHATI EKAH = He is the
cause of the whole universe and therefore He and none else
can rule the universe. The idea is God Himself becomes all the
objects of the world in lila. Further He alone rules all these
objects. Here again the identity of everything with Brahman,
whom He rules in the sense of Sun and its rays is to be
understood. Though one sees a world, it is Brahman and
Brahman alone that one perceives; this is the idea.
Alternatively when you analyze the things of the world
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through cause and effect you reach no fixity and are

perplexed. For example we cannot prove whether the egg (as
cause) came first or the hen. Therefore the conclusion is the
whole series of cause and effect, which produces the objects of
the world is an illusion, and Brahman, the Chief Cause, alone
appears in lila as all these causes and effects. So sadhaka will
naturally get absorbed in Brahman through these three phases
of illumination, by transcending the world. (End M 4)
THE ONE CAUSE OF THE UNIVERSE, WHO MANIFESTS AS

NATURE OF THINGS AND AS TRANSFORMATIONS IN ALL
MUTABLE THINGS, IT IS HE WHO INSTILLS THE QUALITIES
IN THINGS AND THE ONE (NONDUAL) WHO RULES THE
ENTIRE UNIVERSE. ( M 5)
VISWA YONI = The source of the universe, meaning the

cause of all objects in the universe. In mantra 4, Yoni
Svabhavan referred to the objects such as the Earth, which
are the effects of Brahman, their cause. By the dual terms
Visva Yoni and Yoni Svabhavan is implied that He is the cause-
effect mystery of all objects in the world. The cause becoming
the effect and the effect becoming the next cause and so on.
What then is this cause-effect mystery? It is the lila of the
Nondual One; and this cause-effect chain has no realism of its
own.
YATCHA SVABHAVAM PACHATI = Who manifests the nature
of things. For example burning is the function of fire and
hearing is the function of the ear. The idea is that the One in
lila manifests not only as the ear but also as its function of
hearing and so also as fire and its burning power. The
Unchangeable manifests in lila as the changeable. Thus
objects and their functions disappear in Brahman by this
illumination.
PACHYANCHA SARVAN PARINAMAYED YAH = Transforms
all things that are changeable. For example a seed is seen to
transform itself into a tree when sown. Here however the
process of transformation from seed to tree is shown as the lila
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of Brahman (and not as inherent nature of seed, which is only

apparent).
GUNANCHA SARVAN = The qualities of Satva, Rajas and
Tamas in things are here shown as the lila of that One. When
we look at an object, say a man, perception of man arises and
not of a cow. We can call this Sattva here. Further in that
perception there arises a quality of attraction in us towards
the object seen. That is Rajas or dynamism. Some objects
convey a sense of inertness and that is Tamas. The idea is, all
these qualities of things arising from perception are the lila of
Brahman. So everything to the minutest detail is shown as the
lila of Brahman. With this deep illumination the sadhaka will
be able to transcend the imperfect, but high state of
consciousness of Vidya of the earlier mantra 1. (end M 5)
THAT (NATURE OF SELF) LIES HIDDEN IN THE

UPANISHADS, WHICH ARE THE REVELATIONS OF THE
VEDAS. BRAHMA KNOWS THAT WHICH HAS THE VEDAS AS
ITS BASIS. THE ANCIENT SEERS AND GODS WHO KNEW IT,
INDEED BECAME ONE WITH IT AND ATTAINED
IMMORTALITY. (M 6)
YAH PURVAM DEVAH RISHAYASCHA TAD VIDUH = The

truth which the past sages of the world realized. To impress
the truth upon the sadhaka the text states, that Brahma and
all the rishis of the past realized this very Truth. This is said so
that the sadhaka may not digress, and so that he may be
convinced that this truth, enshrined in the Upanishads (which
will include all revealed scriptures) is a universal truth which
many sages all over the world have realized in the past. It is
the only thing to be realized in life and there is nothing else
worthy of pursuit. When he is convinced thus, all digressions
will vanish and he will get absorbed in the truth.
TAD VEDA GUHYO UPANISHATSU GUDHAM
BRAHMAYONIM = The truth lies hidden in the Upanishads
which are the revelations, and Brahma knows this truth which
has the Vedas as its basis. The Upanishads, which are the
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records of the experiences of the Rishis, are the real authority

and source for this Truth. They are not mere literature but the
embodiment of truth. There may be some relative truth in
AESOP’s Fables and the like, but they cannot be the authority
for the Truth; this is the idea. Therefore Sankaracharya has
called the Truth “VEDA PRAMANAK” (the Vedas are the
authority for the Truth). The Vedas are like a temple in which
God, the Truth, lies hidden. So one should follow the
Upanishads if one wants the truth. Further, all those in all
countries who have realized truth speak in the same way,
which shows its universal nature. As Sri Ramakrishna said “All
jackals howl alike”. This means it is a universal Truth,
verifiable by all, transcending race, time and country.
TE TANMAYA AMRITA VAI BABHUVUH = They (Rishis)
became totally identified and absorbed in that truth and
thereby attained immortality. Therefore one has to identify
oneself with Truth completely without any digression. All can
do that, whether Hindu, Christian, or Moslem. (End M 6)
THE JIVA HAS MASTERSHIP OVER PRANA AND ENGAGES

IN ACTION SEEKING ITS FRUIT, SWAYED BY THE THREE
GUNAS, ACCORDINDLY FOLLOWS THE THREE PATHS;
ENJOYS THE FRUITS OF ACTIONS DONE, RESULTING IN
MANY FORMS (OF BIRTH) AND TRANSMIGRATES BECAUSE
OF HIS OWN KARMA. (M.7)
Attention is being focussed on the nature of the Jiva and the

reactions it experiences in the world. Unless these reactions of
jivahood are deeply felt, the nature of the Absolute, namely,
that all is Brahman, cannot be grasped nor can it be realized.
The idea is that the sadhaka has to observe his present
personal position of jivahood in comparison with that of the
Absolute, which he has to attain. Many are not conscious of
their jivahood, but feel themselves as “ I am John or I am Sita”.
To feel the state of Jiva is higher than feeling “I am John” and
is the first step to a higher evolution and therefore the mantra
describes the jiva consciousness so that one may become
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aware of that.
PRANA ADHIPAH = Master of Prana (is the Jiva).Within the
vital, physical, organic and psychological aspects of
personality (which are vibrant) a reality or being is felt to exist
as their master and this is the Jiva or individual consciousness.
Very few are able to feel even this Jiva consciousness. Rather
they feel ‘I am John’ or ‘I am Sheela’ which is only a superficial
aspect of the Jiva consciousness. So one has to feel himself as a
Jiva, an empirical being with eyes, ears, mind and their
functions and reactions, existing in the gross, subtle and
causal planes successively.
VISHWARUPA = The jiva assumes many forms. Further such
a Jiva led by his thoughts, engages in actions like, eating,
enjoying, creating, accumulating and other worldly actions life
after life. This produces fresh seeds of karma for further
enjoyment. This results in transmigration from one form of life
into another, such as human to human, or human to animal
and vice versa, and to innumerable other forms of life, denoted
by the term Vishwa Rupa.
GUNAN ANVAYAH = He is under the control of the gunas
(sattva, rajas & tamas) which stimulate his past tendencies
compelling him to commit actions even against his will. The
thoughts and actions which are the outcome of past samskaras
or tendencies (which lie dormant), are activated by the
qualities Sattva, Rajas and Tamas. It is for this reason that the
Jiva feels, sometimes calm, active, or inert, according to the
prevailing quality. The idea is that the sadhaka is completely
under the control of the gunas and is helpless against them
and falls a prey to his samskaras against his will. He is only
safe after realization. Even the wisest person is overwhelmed
by the gunas; therefore extreme care and caution is to be
exercised till realization and one should never be complacent
or confident, about one’s self-control in matters of behavior
while dealing with sense objects like men, women, wealth etc.
If the sadhaka becomes aware of these effects of ignorance,
which overwhelm him and knows them to be antagonistic to
the nature ofÂ the Absolute, then the consciousness of the
Absolute will gradually dawn in him. To make further progress
in the spiritual realm, the sadhaka thus has to cognize his
present position of jivahood as described above, and compare
it with the Absolute State which he has to reach. (End m 7)
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OF THE SIZE OF THE THUMB, BUT BRILLIANT LIKE THE

SUN, ASSOCIATED WITH VOLITION, EGOISM, THE
QUALITIES OF THE INTELLECT AND THE BODY (IS THE
JIVA); WHO CONSIDERS (HIMSELF) TO BE DIFFERENT
(FROM BRAHMAN) AND IS (SUBTLE) LIKE THE TIP OF A
GOAD. (M 8)
The nature of Jiva as such and its Reality, Brahman, are

together depicted in this mantra. The idea is to describe the
empirical and transcendental positions together and then to
show their identity or nondifference. Brahman’s descent to
Jivahood and Jiva’s ascent to Brahmanhood are both
Brahma-Lila. That the jiva and the phenomenal world he
experiences are false (the empirical position) has to be
transcended.
RAVI TULYA RUPA = The individual soul or Jiva which is
essentially of the nature of Brahman is like the rays of the sun
which are identical with the sun. Just as the sun is
self-luminous and identical with its own rays or light, so also is
Brahman identical with its luminous rays, which constitute the
Jiva and the world. The non-difference between Jiva, world and
Brahman is being made explicit by the example of the sun and
its rays. Therefore Jiva and Jagat are the very Brahman in lila
and have no separate existence.
SAMKALPA AHAMKARA SAMANVITAH = Associated with
psychological vibrations and egoism. The Jiva experiences
psychological volitions, such as emotions, aspirations, memory,
happiness, anger, sorrow etc along with the sense of ‘I’ or
egoism. Since all these appear to be conscious, he takes them
to be the Self or Atman, which is an error. The Atman reflects
itself through Buddhi and Mind and these reflections are
perceived as the above psychological volitions. Being
reflections they cannot be real and therefore have to be
transcended.
ATMA GUNENA = The jiva associates itself with the
qualities of the body, like old age etc. The physical and
biological personality which consists of hands, legs, nose,
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blindness etc are all reflections and as such are false notions of
the Atman, but are taken as real. Accordingly whatever
happens to the body is thought of as happening to the Atman.
Thus the Atman which is not the body and its qualities, is
taken to be the body. Therefore, being mere reflections, the
body and qualities have to be transcended.
ARAGRAMATRA = Like the tip of a goad. This refers to the
subtle (personality) body of the jiva (the sukshmasharira). For
example it functions like the dream subject-object
consciousness, which is subtler than the gross waking
experience. The Jiva considers himself to be the totality of the
gross, the subtle and the causal experiences and that totality
as the Atman. The ignorant one takes these states as the
Atman even though they are mere reflections of the Atman in
subject-object forms. So all these which comprise the jiva
personality and which the jiva takes to be real have to be
transcended; this is the idea. Thus the subtle subject-object
perceptions of the subtle body delude the jiva to believe that
he and those perceptions are true and are the Atman.
APARA APIDRISHTAH = All these being reflections of
Brahman appear to be conscious and real, just like the
reflection of the Sun on a globule of water which appears like
the real Sun. Due to this conscious element in them they are
taken as the real existence or the Atman itself. This confusion
is true of all physical, psychological, and biological
modifications of mind. Therefore the Jiva takes himself to be
the aggregate of physical, psychological and biological
vibrations and as a real entity separate from Brahman.
Therefore, transcending all these as mere reflections, the
identity of Jiva with Brahman has to be realized. (End m 8)
KNOW THE INDIVIDUAL SOUL TO BE, AS SUBTLE AS THE

TIP OF A HAIR SUBDIVIDED HUNDREDS OF TIMES.
HOWEVER (IN HIS REAL NATURE) HE IS THE INFINITE. (M
9)
SA JIVAH VIJNEYAH = The jiva is to be known as very
subtle. The same thought as in mantra 8 is told through
another illustration. Brahman appears as the subtle jiva
personality as in dream, the subtlety being similar to a tip of
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hair divided and subdivided hundreds of times. The jiva

considers the subtle subject-object consciousness in the dream
to be real and accordingly considers itself to be a real
conscious entity separate from Brahman. This is the subtle
delusion of the jiva due to which he considers himself to be
real and the Shruti is making it known.
SA CHA ANANTYAYA KALPATE = The real nature of the jiva
is however infinite. So one has to transcend the Jiva
personality, knowing that the jiva is the Infinite Brahman.
(End m 9)
THIS ONE INDEED IS NOT A WOMAN, NOR MAN, NOR

NEUTER. WHICHEVER BODY (GENDER) IT ASSUMES, IT
BELIEVES THAT TO BE (ITS GENDER). (M 10)
Another very strong delusion of Jivahood is the ingrained

notion of male and female consciousness. Not only one has the
false consciousness of being a body mass, but also that mass of
a body is felt as male or female. This mysterious delusion is a
subjective error and pertains to the empirical self, to the mind
and buddhi and not to the Atman. This error is universal in the
state of ignorance. Never does one feel I am just a body, but
one always feels I am a male or female. This ingrained delusion
is the seat of tremendous mischief, the cause of lust and
undesirable reactions in the world. Therefore the Shruti in this
separate mantra illumines this mysterious delusion in the Jiva,
to show that no such distinction exists in the Atman, but yet
the body gender is superimposed on the Atman due to Avidya.
The idea of sex difference is not in the Atman but in the
empirical self, in the ego, intellect, mind and body, which are
to be transcended to reach the Atman.
TENA TENA RAKSHYATE = The idea of male and female that
persists in ignorance is due to difference of forms or bodies,
which differences are superimposed on the Atman (differences
which do not exist in the Atman). Superimposing the qualities
of particular bodies on itself , the Atman thinks’ I am a male or
I am a female’ which is not true. Therefore one has to go
beyond the differentiation of sex as there is no sex in the
Atman. (End m 10)
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AS BY FEEDING FOOD AND DRINK, THE BODY GROWS,

SO DOES THE EMBODIED SOUL ATTAIN VARIOUS FORMS
(BODIES), IN APPROPRIATE PLACES (WOMBS), ACCORDING
TO HIS DEEDS (THE FOOD), ACCOMPANIED BY DESIRE,
CONTACT, ATTACHMENT AND DELUSION. (M 11)
In this mantra a graphic description of the cause of

transmigration is given. The sadhaka becoming aware of the
causes of transmigration can thus control the cause of
repeated births and deaths and get merged in the birthless
Brahman, by renouncing the drag for enjoyment. The food and
drink causing repeated births are the psychological drags
(samskaras), which develop every time a sadhaka enjoys and
which drag him further to repeat the enjoyment when
circumstances become favorable. Thus becoming a slave to
enjoyment, the sadhaka is lost to the ideal of freedom, the goal,
and rotates in the cycle of birth and death, without any rest.
All these miseries can be avoided, if the psychological drags
which cause this rotation are cognized and not allowed to
function. So the text points out this in SAMKALPANA
SPARSHANA DRISHTI MOHA = Desire, touch, sight and
delusion. Motivated actions are preceded by the above. Desire
(Samkalpa) or the drag for pleasure is the first which precedes
touching, seeing, hearing and smelling and is the primary
cause for the encasement of the soul in various bodies.
First the pleasure in such touch, or seeing is visualized, and
then the drag to act becomes dynamic. At this point, the
sadhaka is compelled to act and cannot restrain himself, since
he is now totally overwhelmed by his samskaras, losing all
control over himself. The action does not end there, it leaves
its scar or samskara for future powerful drags when similar
circumstances arise. Samkalpa or desire is not a simple thing.
It has a tremendous force to drag one into the deep mire of
samsara.
KARMA ANUGANI ANUKRAMENA DEHI STHANESHU
ROOPANI ABHISAMPRAPADYATE = In accordance with the
nature of actions, the embodied one, assumes successively,
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different bodies, in appropriate wombs.

Depending on the nature of these actions (KARMA
ANUGANI) the embodied one is compelled to assume different
categories of bodies, such as man, woman, animal etc., as the
fruits of those actions. Thus he is born in different wombs,
among Gods, or animals or men, according to the nature of
drags and actions. With regard to this an illustration is cited.
Just as food and drink enhance the growth of body, so does the
embodied one transmigrate (grow) repeatedly by the powerful
psychological drags (samskaras) and actions thereof (the food
and drink). Therefore sadhakas have to live very carefully not
only avoiding enjoyments but more importantly overcoming
the drag for enjoyment. (End m 11)
THE EMBODIED SOUL, CHOOSES GROSS, SUBTLE AND

MANY OTHER BODIES, BASED ON HIS OWN TENDENCIES.
THE NATURE OF ACTIONS AND TENDENCIES OF MIND,
ARE OBSERVED TO BE THE CAUSE FOR FURTHER
EMBODIMENT IN OTHER BODIES. (M 12)
The renunciation of enjoyments was the theme of the earlier

mantra. In this mantra, the drag for enjoyment is shown as the
cause that brings about the connection with another body.
Therefore to stop future embodiment this drag for enjoyment
has to be cognized and given up.
SAMYOGA HETU APARO API DRISHTAH = The cause for
entering these other bodies is discussed below. The shruti
wants to show how man is compelled to take on bodies. The
quality of action and the quality of mind, in a particular body
generate this compelling force. If one takes care of the nature
of one’s actions and of one’s mind or thought, then one can
avoid embodiment; this is the idea. Therefore the text states as
follows.
KRIYA GUNAIH ATMA GUNAIH CHA TESHAM = Based on
the quality of action and of mind in those bodies. The soul is
compelled to be born because of the drag of samskara, created
by the quality of action and of mind, nurtured, in those bodies.
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Every thing does not end with enjoyment, it leaves a samskara

or drag for the future repetition of enjoyment. This drag for
enjoyment or samskara is what compels one to take up another
body. Therefore one has not only to transcend enjoyment, but
more importantly the drag for enjoyment.
It is this drag for enjoyment, which makes one assume
innumerable bodies and rotate in this Samsara. Even a good
life, say of a Devata (a god) is the outcome of this past
tendency or drag. The idea is, this drag becomes the cause,
either for a good or bad life, depending on the nature of
samskara, both of which are in ignorance. Therefore to stop
samsara or rotation itself, either in good or bad bodies, the
drag for enjoyment has to be renounced. This tendency for
enjoyment is also the cause of digressing from the goal of
freedom and the strengthening of the false individuality.
Therefore one has to transcend not only enjoyment, but also
the tendency or drag towards enjoyment as well, to reach the
goal. (End m 12)
THE BEGININGLESS AND INFINITE EXISTS IN THE

MIDST OF CHAOS (THE WORLD) AND IS THE PROJECTOR
OF THE UNIVERSE OF VARIOUS FORMS. REALISING HIM,
THE ONE WHO PERVADES THE UNIVERSE, ONE IS FREED
FROM ALL FETTERS. (M 13)
ANADIANANTAM KALILASYA MADHYE = The beginingless

infinite, exists in the midst of chaos (the world). The world is
to be given up, not because grapes are sour, but because it is
a false superimposition on Brahman, which alone exists. So
giving up or transcending the world and living in God, is the
only way to peace. The context here is that man wishes to
cling to the world and enjoy it for the present, thinking,
sometime later, or in some other life he shall give it up and
realize God. This is wishful thinking, as enjoyment will only
take him deeper into the mire of samsara, from where it will be
difficult to come out. So unless one makes a round about turn,
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here and now, and determines to transcend the world by

giving up enjoyment, real peace is impossible.
VISHWASYA SRASHTARAM ANEKA ROOPAM = He is the
projector of the universe of infinite forms. Know that God is
the reality behind all forms which are illusory. Therefore one
has to give up name and form which is illusory and thus go to
Him. The implication is that by lila He appears as innumerable
illusory forms and not in reality, ever remaining infinite and
beginingless.
ANADI ANANTAM = He is beginingless, and infinite. This
changeful world is ever antithetical to Him, since He is
beginingless, infinite and changeless. Thus such a changeful
world which emanates from Him can be only His lila. So the
emphasis is on transcending the world for attaining Him.
Therefore knowledge of the world as His lila and the
performance of unselfish work for transcending the apparent
individuality, are the means for attaining to peace.
PARIVESHTITARAM = He pervades the universe in the
sense of the desert pervading the mirage. That is to say, there
is no real world, which He pervades, just as there is no real
mirage, which the desert pervades.
DEVAM JNATVA MUCHYATE SARVA PASHAIHI = By
knowing Him (to be as above) does one go beyond all miseries.
(End m 13)
THE BODILESS (TRANSCENDENT OVER CREATION), WHO

IS GRASPED BY TRANSCENDENTAL INTUITION, WHO
CREATES AND WITHDRAWS, THE PURE ONE WHO
PROJECTS THE ELEMENTS (PRANA ETC.); REALISING HIM,
THEY ARE FREED FROM (BONDAGE OF) THE BODY. (M 14)
In concluding the chapter, the way of grasping that

supreme, through the transcendental intuition (consciousness)
in which there is not the least trace of the world is being
shown. Simultaneously the nature of reality is also being
described to indicate that the intuition to grasp Him should
correspond to the nature of reality. That is, to realize Him one
has to make one’s consciousness correspond to His nature. For
that, His transcendental nature is described first in the text,
so that the sadhaka may transform his empirical consciousness
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to correspond to that.
BHAVA GRAHYAM = He is grasped by the pure heart.
Transcendent or subject-object-less consciousness is purity
and subject-object consciousness is impurity. The heart in
which the consciousness of One without a Second resides, can
have no place for the world in it. An intuition in which there is
no trace of the world is implied. A psychic condition in which
the world as such, is felt to be totally false is the background
of that intuition.
ANIDAKHYAM BHAVA ABHAVA KARAM SHIVAM KALA
SARGA KARAM = that pure one called the bodiless, since he
ever remains transcendent over the body, over creation and
destruction, over the physical, the psychological and
intellectual phases of ‘I’ and the world. It is He who creates
and again withdraws, who projects the sixteen elements like
prana etc and who is the pure one.
This transcendence of His over every thing is in virtue of His
being the One without a Second. When one’s consciousness
corresponds to this absolutely transcendental nature of His,
then only is His vision possible. Accordingly the text says,
those who know Him thus become identical with Him and
therefore are freed from the idea of being a body. The
principle here is that the goal and the means to the goal (the
consciousness in the psyche during sadhana), should
correspond to each other if realization is to take place. Sri
Ramakrishna said in this context, “As is your consciousness so
is your gain” meaning to the extent ones consciousness
corresponds to Brahman’s nature to that extent one advances
in spiritual life or gains spiritual life. Therefore sadhana means
the effort to transform one’s consciousness to correspond with
the subject-objectless nature of Brahman and not merely
performing some actions. (End m 14 and Chapter5)
CHAPTER 6
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SOME INTELLIGENT ONES SPEAK OF INHERENT

NATURE (AS CAUSE). OTHERS SIMILARLY UNDER
DELUSION, SPEAK OF TIME. HOWEVER IT IS BECAUSE OF
THE GLORY OF GOD, THAT THIS WHEEL OF BRAHMAN
ROTATES IN THE WORLD. (M 1)
The sixth chapter is a conclusion of the whole Upanishad,

being further reflections on all previous concepts with some
new points as well. The world is Brahma lila, was the thought
in all the five chapters and particularly in the last chapter
(mantra 14), where it was mentioned that He creates the
Prana etc.(the sixteen elements or parts). But the question as
to how He creates or does the lila is the new point taken up
here. For the first time the word ‘VIVARTA’ (superimposition)
appears in the Upanishad in mantra two of this chapter. This
word further reinforces the idea of Brahma lila. The empirical
causes of creation, like Time and inherent nature discussed in
chapter one, are addressed again to show that they are not the
real causes of the Brahma Chakra (the world phenomenon).
SVABHAVAM EKE KAVAYO VADANTI = Some intelligent
people speak of inherent nature as the cause. Empirical
observations are seen to lead to wrong conclusions . A seed by
its inherent nature is found to change itself into a tree when
sowed. Thus some philosophers like Bergson and Schopenhaur
think of a self-evolving principle inherent in Nature. They hold
that even consciousness is a product of that, called the “elan
vital” or self-evolving will. The world is thought to be its
evolution. We shall see later that the text refutes this as cause,
as was explained in Chapter one.
KALAM TATHA ANYE PARIMUHYAMANAH = Similarly
others under delusion think of Time as the cause. All these
empirical ideas (as causes) arise, when one is in the domain of
ignorance or subject-object consciousness. Through the terms,
Brahma Chakra, Mahima and Vivarta, which are pregnant with
meaning, the text reveals the real cause of the world as
Brahma lila.
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BRAHMA CHAKRA and MAHIMA = The rotating wheel of

Brahman (the world phenomenon) is the glory of Brahman.
The rotating wheel of Brahman refers to the changing
universe. The continuously changing aspect of things is the
point of emphasis in Brahma chakra. For example look at, one’s
life, how continuously it is changing, from birth to death.
Nothing is steady, fixed or permanent in one’s life, so also in
the whole world. The glory or Mahima of Brahman is that
inspite of being the One without a Second and absolutely
changeless reality; He appears as the continuously changing
phenomenon, the world, denoted by Brahma Chakra.
VIVARTATE = It (Brahman) appears. Like the rope
appearing as the snake, Brahman appears as the world and
that appearance is called the Vivarta of Brahman. This term
occurs in mantra two of this chapter, but is taken up here for
better elucidation. Thus Vivartavada is an Upanishadic idea
(theory), illustrating the Brahma lila consciousness and is not
a creation of Sankacharya as imagined by some. Just as a rope
appears as a snake, Brahman appears as the universe, or one
may even say the universe appears to be superimposed on
Brahman. This is the idea of Vivartavada. This Vivartavada
solidifies the understanding of the Brahmalila consciousness
by emphasizing the absolute non-realism of the lila or
appearance. Without any change or transformation of any type
in Brahman, it appears as the changeful universe; this is the
idea conveyed by Vivarta. If one concentrates deeply on the
significance of the terms, Brahma Chakra, Mahima and
Vivarta, right understanding of the lila consciousness will
dawn. His appearing as the world, is a deep inexplicable
mystery, and the terms Brahma lila, Mahima and Vivarta
(superimposition) attempt to clarify that idea. Since the world
is always changing, it is illusory and hence is a
superimposition or Vivarta of Brahman and not a real
transformation. So one has to give up all empirical ideas like
inherent nature, time etc. as causes of the world phenomenon
and know that the mysterious power of Brahman (Mahima) as
the cause for the appearance of the universe. (End m 1)
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BY WHOM ALL THIS IS PERVADED CONSTANTLY, WHO IS

THE KNOWER EVERYWHERE, THE CREATOR OF TIME, (THE
SOURCE OF) ALL GOODNESS, WHO IS OMNISCIENT, AT
WHOSE DIRECTION, EARTH, WATER, FIRE, AIR AND SPACE
(CALLED) THIS WORK, APPEARS THROUGH
SUPERIMPOSITION. (ONE SHOULD) MEDITATE ON THIS.
(M 2)
CHINTAYAM = He (of the nature as depicted in the above

mantra) is to be meditated upon. In mantra one it was told that
all this (creation) happens through his glory or Mahima,. It is
now made more explicit by the term “Vivarta” or
superimposition. That the world phenomenon is superimposed
on Brahman is the idea conveyed by Vivarta, just as the snake
is superimposed on the rope in the famous illustration of
Vedanta. Vivarta is an explanation as to how the One appears
as the many, without really becoming the many. The example
of dream demonstrates adequately this sense of Vivarta. The
whole dream is the Vivarta or appearance of the One without a
second, the Brahman. So also the world is the Vivarta of the
One without a second.
YENA AVRITAM NITYAM IDAM HI = By whom indeed all
this is constantly pervaded. If God, the rope goes, the world,
the snake cannot remain for a second. This is the sense in
which “world is pervaded by God” is to be understood. The
conclusion of this analysis is that the world phenomenon (the
snake) is Brahman (the rope) itself, being identical with it.
There is in reality only the rope always, and the snake never
exists. So we can conclude from this, that when we perceive
the snake, it is the rope alone that we perceive. The world is
Brahman in this sense and the world thus stands deified, but
not as such.
TENA ISITAM KARMA VIVARTATE = At His direction this
karma in the form of creation, of earth, water, fire, etc.,
appears or is superimposed is the idea. The idea is, God does
not will these things, but He appears as all these, just as it
happens in a dream. He appears as the five elements, earth,
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air, water, fire and space and also as Time and inherent
nature. The whole world phenomenon (the Vivarta of
Brahman) is here called His Karma.
JNAH KALAKARO GUNI SARVAVID YAH = He is the knower
everywhere, is the Creator of Time, is sinless and all Knowing,
being the transcendent and immanent One without a second
consciousness He is all these; this is the idea. Wherever there
is a knower knowing any thing, He appears as that.
GUNI = Sinless. Being subject-object-less by nature He is
sinless, as sin is possible only in the domain of subject-object.
This sinlessness does not refer to empirical morality; but His
very nature being subject-objectless, is sinless.
TENA ISHITAM KARMA VIVARTATE HA PRITHVI AP TEJAH
ANILA KHANI = At His direction the karma in the form
(creation) of earth, water, fire etc. appears. As regards Karma
there are two views, transformation and Vivarta. What is done
actually, that is karma, involving a doer and a deed
(transformation). However, if the karma or movements that are
taking place all over the world are viewed as the lila of the
Lord, then there is no actual doing or deed, but all is only an
appearance of His. This is the second view about Karma (called
Vivarta). Karma Vivartate in the text is to be understood in
this light. The mantra is concluded by “CHINTYAM”,
indicating the need for abandoning thinking on all other
things and exclusively devoting oneself to meditation on this
Truth. (End m 2)
AFTER CREATING THAT WORK WITHOUT ANY CHANGE

IN HIM (WITNESSING), AGAIN BRINGS ABOUT UNION (OF
SELF) WITH ONE, TWO, THREE OR EIGHT PRINCIPLES OF
NATURE: WITH TIME AS A FACTOR AND SUBTLER
QUALITIES OF MIND AS WELL. (M 3)
The Vivarta is told in detail with practical bearing on life.

Brahman is “Vivartate” as the world, just as the rope appears
as the snake. The constant identity of appearance (world) and
reality (Brahman) is the point being stressed in this mantra.
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TAT KARMA KRITVA VINIVARTYA BHUYA = After having

done that work remaining as a witness. It means, He remains
unchanged after doing the work. What that work is, has been
described in mantra two, under “Tena ishitam karma Vivartate
ha”. This indicates that His work of creation of earth, water,
fire, etc. is of the nature of Vivarta and not real. He himself
appears as the work, without any change in Him and He
remains identical with the work. So Brahman is ever the same
even though He appears as the work.
TATTVASYA TATTVENA SAMETYA YOGAM = The Self after
bringing about combination with the principles of Nature
remains identical with the phenomenon that appears (the
snake). The idea is, the snake (creation) appears, because the
rope is behind and identical with it. For this reason the snake
is called the Vivarta of the rope. They are not two, since
creation (appearance) has no separate existence from
Brahman, the rope. So the Self and the phenomenon (the
Biological, psychological personalities, men, women and their
karma etc.) are constantly identical; this is the idea conveyed.
Thus the biological and psychological personalities being the
outcome (appearances) of the rapid combination of Self with
the principles of Prakriti appear to be real, but in truth they
are the Vivarta of the Self. The Self alone is real and is
constantly identical with the physical, biological and
psychological personalities that appear as the snake. This idea
is echoed in the Buddhist example of a lighted firebrand
moved rapidly producing the impression of a circle or other
figures, which do not really exist. The rapid movement of the
firebrand is similar here to the rapid combination of the
principles of Prakriti and the Self. The point of illumination
(from the Buddhist example) is the unreality of unit
perceptions, like a man, woman, a biological personality etc.
which are comprised basically of the elements of Prakriti and
their rapid combination with the Self. Thus by meditating on
this aspect of the Truth of Vivarta, absorption in Brahman, the
unchangeable, is possible by knowing the phenomenal as not
something separate from It, but as identical with It.
EKENA DVABHYAM TRBHIR ASHTABHIRVA-KALENA-
SUKSHMAI = The appearance or Vivarta proceeds in a
sequence by the rapid combination of the Self with the
principles of Prakriti in the order of one, two, three, or eight.
In the Bhagavad Gita is the following verse describing these
principles of prakriti.”This Prakriti of Mine is divided eightfold
thus; earth, water, fire, air, space, mind, intellect and also
egoism” (B.G.7.4). The manner in which perception of things
occurs in the individual is being delineated. The combination
of the Self (say with some items of Prakriti, one-two etc.)
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results in the perception of the physical body; that is, the

individual becomes conscious as if he has a body. Then the
next combination makes him conscious of his biological
personality. Next by the rapid combination of mind, buddhi
and egoism, a psychological personality is perceived by him
within the biological personality. Further in that psychological
personality the perception of the waves of desires, emotions,
passions and many good and bad thought currents, are
perceived. Thus the cumulative effect of several perceptions
results in the perception of a complete human being and the
world. So according to this analysis, man is not what he
appears to be. This constitutes the whole man. Time is a factor
in this successive combination, and qualities of mind are the
subtler factors. The whole series is the Vivarta of Brahman,
from the principles of Prakriti to the perception of the human
personality and the world phenomenon.
The combination of Tattvas (Prakriti) and the Self occurs
very rapidly, creating the perception of a biological and
psychological personality (body). The combinations occur so
rapidly within the individual’s perception that he is unable to
discern that a combination (in perception) of many separate
Tattvas (elements) together is causing the unit perception like
the biological and psychological personality. By this
knowledge the sadhaka will be able to feel the principle of
Vivarta in the minutest aspects of his life and of the world. He
will be able to cognize God (the rope) as the constant
substratum and as identical with all these phenomena, just as
the rope and snake are constantly identical and are never two
separate entities at any time. As already pointed out, the idea
of illusory unit perception caused by Vivarta is echoed in the
Buddhist example of a lighted firebrand, moved rapidly
producing the impression of a circle or other figures, which do
not really exist there. However the point of illumination here
from the above Buddhist illustration is the unreality of unit
perceptions like a man, woman etc. which are caused by the
rapid combination of several gross and subtle principles of
nature (in the order of one, two, three or eight as indicated in
the text). In a nutshell the individual’s biological and
psychological personality appears due to the extremely rapid
combination of elements with the Self and all these take place
due to the Vivarta of Brahman. So also are all other bodies
which one perceives, the Vivarta of the One. So sadhana is to
know what the jiva is, what his thoughts, actions, his biological
and psychological personalities are. In the light of the Shruti
they are mere superimpositions on the Self and are false
appearances of the Brahman and are to be transcended by this
knowledge of Vivarta. If one understands the process of
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perception as taking place due to separate processes of

perceptions such as form, touch, taste, smell, mind, buddhi
and egoism then it corresponds with the thought expressed in
the Upanishads about a sequence existing at the time of
creation. But if one takes the perception as a whole, as the
cumulative Vivarta of the One then also it satisfies the truth.
This mantra has three interpretations. What has been detailed
above is the FIRST INTERPRETATION being the elucidation of
Sankaracharya’s commentary. The second is by Sri
Sankarananda and the third by another commentator.
SECOND INTERPRETATION = The next life or
transmigration is also shown as the Vivarta of the One,
because life comprises of the past, the present and future.
Ignorance is the fundamental cause of desire. Even though the
world is unreal and unsubstantial it is taken as real, this is the
first error or Maya. This ignorance is the first Vivarta of that
One in both its individual and collective aspects (the number
one in the text). Due to taking the world as real, desire arises
leading to good and bad karma, which forms the second
Vivarta (the number ‘two’) in the text. The good and bad
karmas are also His Vivarta including the agent of the karma.
These karmas lead to transmigration into another body. The
sattva, rajas and tamas are most primordial forces, whose
expressions are the eight principles of Prakriti (Nature). It is
these that form the body and determine its quality. Thus the
qualities of Sattva, Rajas and Tamas, account for the third
(appearance) Vivarta in the text. Further transmigration takes
place due to karma, leading to another birth and this is the
“eighth” indicated in the text. Thus one, two, three are here
explained. The idea is to show that from primordial Maya or
ignorance up to the production of body and transmigration is
all the Vivarta of the One. So the conclusion by this analysis is,
one should meditate and concentrate on that One, who
appears as this phenomenon of transmigration etc. and not to
be lost in appearance.
THIRD INTERPRETATION = Everything is the lila of that
One; but how is this to be realized, that it is His lila? For this,
sadhana is needed and the text refers to this below, which
forms the subject of the third interpretation.
KARMA KRITVA VINIVARTYA BHUYA = Do motiveless
Karma and transcend karma. The transcendence of karma
alone produces purity. Then that purity will lead to the
knowledge of Brahman. This transcendence is indicated by
VINIVARTYA, the method of doing work. The reality appears
as the doer, doing and deed without any change in it and this
idea (of Vinivartya) has to be brought in karma. Karma is to be
done with this Vivarta consciousness, then only it produces
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purity; this is the idea.

EKENA = By one. Here one is taken to mean the guidance of
a Guru or a Realized Soul as the “first” requirement. To serve
Him with love and devotion when the “Two” or second step,
love for God and Guru will arise and the sadhaka will be able
to understand the transcendental thought of the scriptures.
Then to meditate on that and get absorbed in that, which
forms the third, the number “Three” in the text. The merits of
compassion, purity and other moral virtues, like self control
will dawn in the sadhaka representing the “Eighth” in the text.
Lastly ‘KALENA’, in course of time the direct experience of
Brahman will take place. The first two interpretations showed
the Brahma lila in this and the next life respectively. The third
interpretation focuses attention on practical sadhana to be
performed in the sense of lila. All these three interpretations
are to be grasped for understanding the mantra in full and are
equally valid. (End m 3.)
HAVING PERFORMED ACTIONS UNDER THE SWAY OF

GUNAS, HE WHO SURRENDERS THEM AND ALL
INCLINATIONS OF HIS MIND (TO GOD); IN THEIR
ABSENCE, THE EFFECTS OF ACTIONS DONE GETS
DESTROYED. WITH THE DESTRUCTION OF EFFECTS OF
ACTIONS, HE GETS LOST IN (BRAHMAN), WHICH IS
DISTINCT FROM NATURE. (M 4)
In the earlier mantras the Brahma lila or the Vivarta

consciousness was shown as the basis for realizing the Truth.
But mere emotional understanding of this lila is not enough. It
has to be understood rationally through a well-prepared
transcendent psyche by the sadhaka. Such an understanding
will arise only through purity that is attained through the
proper performance of karma with yoga consciousness. In this
mantra the need for karma yoga is being emphasized. This was
touched upon in the interpretation of mantra 3, but the Shruti
itself is making it explicit in this mantra .
ARABHYA KARMANI GUNA ANVITANI, BHAVANCHA
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SARVAN VINIYOJAYED YAH = The karmas performed under

the sway of the gunas and the inclinations of the mind are to
be offered to God. What is expected to result from this sadhana
of karma yoga? It is the dawning of Vivarta consciousness by
degrees in the sadhaka. Feeling the Vivarta consciousness
depends upon psychic fitness which can come only by purity
through karma yoga. Reality appears as the world
phenomenon, this is the sense of Vivarta consciousness. But
this realization can come only through purity of mind. Vivarta
is a deeper understanding of the lila consciousness and to
grasp it, purity is needed. Just as the rope appears as the
snake, there being no real existence of the snake at all,
Brahman appears as the world. This is the basic consciousness
of Vivarta. Vivarta encompasses not only this life of the
sadhaka but the past and future lives as well, as also of the
world in the past, present and future. From an understanding
of Vivarta the sadhaka will be convinced that the whole world
in reality is Brahman and Brahman alone. In the first two lines
of the mantra, the sadhaka is exhorted to perform the sadhana
of karma yoga.
GUNA ANVITANI = The karma associated with the three
gunas.
There are different temperaments in the world and to
include all of them in the ambit of karma, the association of
these qualities of Sattva, Rajas and Tamas in karma is being
mentioned. Because One’s karma is bound up with his
qualities, he will chose only such karmas which will suit his
quality and therefore there is bound to be difference in types
of work undertaken by different persons. Thus all can do
karmayoga according to their nature and benefit thereby.
Some may perform predominantly Sattvic karma, others
Rajasic and some others Tamasic, but all these karmas if
performed with a sense of offering to God and non-doership, as
described in the Gita, will lead to purity. The need for ‘I’-less
sadhana is being stressed. For example one may feel: I am able
to merge in God, or one may feel: I am unable to merge in God,
both these feelings involve the ‘I’, the empirical personality
and therefore are not the right attitude in sadhana, which
should be I-less and My-less.
BHAVAN CHA SARVAN VINIYOJAYED YAH = All objects,
feelings and volitions experienced at all levels of existence, in
the world as a whole, including himself, are surrendered to
God by this sadhaka. The Bhavas refer to the objects at various
levels of existence such as the gross, the subtle, and the
causal, at the individual and cosmic levels of the world. These
are experienced due to subject-object realism. The idea is that
subject-object realism at all levels is to be transcended by
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Vivarta consciousness by the sadhaka.

TATTVATAH ANYAH = (After that) He becomes totally
different from Prakriti. The idea is he becomes one with
Brahman, where no longer Prakriti exists. When this state is
reached, the sadhaka becomes totally disconnected from all
karma and all levels of relative existence. The Bhavas or
objects and inclinations of mind at all levels of relative
existence get merged in the Reality, having no reality of their
own. All karma together with its results falls off from him. Not
that he will not do any work thereafter, but whatever he does
will be the direct expression of Divinity (Advaita karma) and
will be for the Cosmic good. He has become Brahman now.
This high position which is attained by the right performance
of karma is shown. With the attainment of purity by karma
yoga, gradually the Vivarta consciousness dawns by degrees,
leading to the climax of identity with Brahman. No longer is
the snake (Prakriti) perceived, the rope and rope alone
remains. (End m 4).
HE IS THE ORIGIN OF EVERYTHING, THE CAUSE OF

CONJUNCTION (WITH BODY). HE IS SEEN AS BEYOND THE
TRIPLE CONCEPT OF TIME AND BEYOND ALL
PARTICULARS. HIS ARE THE INFINITE FORMS, THE
ADORABLE ONE WHO RESIDES IN THE HEART AND WHO
HAS BECOME THE WORLD, IS TO BE MEDITATED PRIOR
(TO KNOWLEDGE). (M 5)
Until now Vivarta consciousness was stressed upon, which

brings the sadhaka to the understanding that everything is the
appearance of Brahman. The repeated stress on ‘appearance’
results in a separate existence of appearance as an entity, in
the mind of the sadhaka. He feels ‘appearance’ as having a
separate existence from Brahman. This mantra aims at
removing this error, experienced by many a sadhaka. A fit
sadhaka (Adhikari) after visualizing the Vivarta consciousness
would get totally lost in Brahman, the Real; but since all
sadhakas are not so transcendentally fit, they succumb to the
above error concerning appearance. With this end in view the
Shruti now emphasizes Brahman as the only positive Existence
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everywhere. The consciousness that precedes the real

knowledge of Brahman is now described.
Brahman alone is shown as the basis or matrix of every
phenomenon, and there is no existence of something separate
called an appearance or phenomenon. Whatever is termed as
appearance is Brahman alone. There is ultimately nothing like
false or real appearance in realization, because appearance
and Reality are identical and one and the same.
ADI SA SAMYOGA NIMITTA HETUH. = The One without a
second is alone the cause of conjunction, which brings about
embodiment in the body, even though relatively Maya or
Ignorance is the cause. The idea is that without Him maya or
ignorance cannot exist by itself independently and therefore
cannot not be the cause of conjunction. It becomes a cause
only because He exists; this is the idea. So the emphasis is on
Him as the cause and not maya and this the Shruti wishes to
clarify.
PARA TRI KAALAAD = Beyond past, present and future. He
is the only Reality existing beyond the triple concept of time.
The emphasis is on Him and Him alone who appears as the
triple concept of Time.
AKALAH = He has no parts or particulars in Him as He is
One without a Second. This points to His nature so that one
may get rid of the idea that the phenomenal (the parts) exists
together with Him.
VISHWA ROOPAM = His are all the forms. The emphasis is
again on Him who appears as all forms, and that all forms as
such have no existence of their own.
BHAVA BHOOTAM = He alone becomes the universe or the
snake. The snake (the world) is His appearance, not somebody
else’s. There is no real snake besides the rope in the
illustration. So Brahman alone exists as the world and the
world as such does not exist.
IDYAM = In virtue of His nature as described above, He is
the only one worthy of adoration.
SVA CHITTASTHAM UPASYA PURVAM = Before attaining to
Moksha, the above consciousness (with particular stress on
Him and Him alone) should be grasped by one’s Chitta (mind)
and by meditation should be brought into practice for months
and years before perfect realization can take place; this is the
idea. (End m 5)
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FROM WHOM PROCEEDS THIS WORLD, WHO IS BEYOND

THE FORMS OF TREE (OF SAMSARA), TIME AND
DIFFERENT (FROM THEM). KNOWING HIM AS THE BASIS
OF GOODNESS, THE DESTROYER OF WICKEDNESS, THE
LORD OF GREATNESS (OF DIVINE POWERS ), THE
INDWELLER, AND THE IMMORTAL Support of the
UNIVERSE (ONE BECOMES Liberated). (M 6)
The emphasis on Brahman as the only Existence everywhere

is continued in this mantra. Mere negation of the world,
emphasizing only nothingness or appearance or Vivarta, will
result in imperfect renunciation. Because the Truth is,
everything is He and nothing separately called “appearance”
exists... As was said earlier, Vivarta sadhana should not end
with everything as nothing or appearance, but should lead to a
positive state, where whatever exists is realized as Brahman.
For grasping this nature of truth, the relative existence is
described and, side by side, it is shown that the relative is
none other than He the Absolute.
SA VRIKSHA KALAKRITIBHIH PARO ANYAH = He is beyond
all the forms of the phenomenal world ( the tree of samsara)
and Time and different from them. He is the only existence
within all this Maya (appearance) and also beyond. So
concentrate on Him and not on the phenomenal world or Time,
which are His Vivarta (appearances). So merge in Him who is
the only positive existence; this is the idea.
DHARMAAVAHAM PAAPANUDAM BHAGESHAM = The
basis of all goodness and the destroyer of wickedness. Good
and bad are dependent on one’s consciousness, while one is in
the domain of subject-object consciousness or ignorance. But
He the Lord, is the basis or substratum of all subject-object
consciousness. When He flashes in the heart there remains no
good or bad because He is subject-object-less. But goodness is
His expression, because it is an expression near to unity which
is His very nature. He is the destroyer of sin, as sin is opposed
to His Unity of Existence. He is the lord of all greatness, being
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the substratum of all that is great. Thus realizing Him, one

becomes immortal, one with the Atman, different from Prakriti
and the elements and attains to VISHVA DHAAMA the abode
of the universe and not to nothingness. (end m 6)
WE KNOW HIM, THE SUPREME LORD OF LORDS, THE

SUPREME GOD OF GODS, THE RULER OF RULERS, HIGHER
THAN THE MOST HIGH, THE MOST ADORABLE LORD OF
THE UNIVERSE. (M 7)
VIDAMA DEVAM = We know Him. The same emphasis on

Brahman as positive existence continues. The authority of the
Rishis who realized Him is quoted to bring about conviction.
The Rishis realized truth by asserting the positive existence of
Brahman everywhere and not by stressing on nothingness, or
mere appearance. This is known from their expression
VIDAMA. (we know Him) which is positive. Accordingly the
text begins with an emphasis on (tam) Him and concludes by
‘We know Him (vidama), stressing His existence everywhere.
TAM ISHVARANAM PARAMAM MAHESHWARAM etc. = Him
who is the Supreme God of gods, the Ruler of all Rulers, the
Highest of the most High and who is the Reality of all these
appearances. Here also, by a penetrative perception of Him
alone, as the Supreme positive Existence and Substratum of
everything of this phenomenal world did they realize the truth
and not by stressing everything as zero or appearance. (End m
7).
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HE HAS NEITHER BODY NOR ORGANS; NONE IS SEEN

EQUAL OR SUPERIOR TO HIM. HIS SUPREME POWER IS
HEARD TO BE OF VARIOUS KINDS, ‘KNOWING’ AND
‘CONTROLLING ‘ IS IN HIS VERY NATURE (M 8)
In this mantra the supremeness of the Reality the ‘Rope’ is

shown to emphasize His positive existence. His unique
qualities are enumerated to establish that.
NA TASYA KARYAM KARANAM CHA VIDYATE etc = He has
no body or organs. If one has body and organs he becomes a
finite object. But He is bodiless and devoid of sense organs
being subject-objectless and therefore the ‘Infinite’ or the
Highest..
NA TAT SAMAH CHA ABHYADHIKASCHA DRISHYATE =
None is seen equal or superior to him. He is matchless and
therefore the Supreme positive existence.
PARA ASYA SHAKTIH VIVIDHA EVA SHRUYATE = His
supreme power is heard of having diverse expressions. The
supreme powers of His are the revelations in the Vedas
(scriptures) which are not the inferences of men. His power
further expresses itself as the infinite variety of perceptions
(subjects and objects) perceived as the world. The subjects
and the objects, the consciousness within them and the energy
within, is all He himself and the sadhaka has no part to play in
them. This, His Shakti, having been described as the
DEVATMASHAKTI earlier, is not a separate existence from
Him, He is identical with that, just as fire is identical with its
burning power. Thus the entire world including the sadhaka is
shown to be His power.
JNANA BALA KRIYA CHA = The power of knowing and the
power of ruling or controlling everything by mere proximity or
presence. Subject-object consciousness is one expression of
the Devatma shakti. Then the energy within that
consciousness is His other expression. Thus subject-object
consciousness and the urge to act that rises in consciousness
is all He. In all these expressions of consciousness the
individual has no part as He appears as all these including the
“I” of the individual. Since He alone is all these by virtue of His
own power He is the only positive existence everywhere and is
the only worthy One to be realized. (End m8).
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THERE IS NONE WHO LORDS OVER HIM IN THIS WORLD,

NONE CONTROLS HIM, (THERE IS ) NO SIGN TO INFER
HIM. HE IS THE CAUSE (OF ALL), THE LORD OF THE LORD
OF ORGANS, NONE BRINGS HIM INTO EXISTENCE AND
NONE HIS OVERLORD. (M 9)
The emphasis on Him as the only existence everywhere,

continues in this mantra. Because He is subject-objectless by
nature, there is no ruler over Him, so also there is no ground
of inference (LINGAM) regarding Him. Because if He comes
within the purview of inference, no longer does He remain
Infinite. So also there is none who is His creator. From these
characteristics of His, it is being emphasized, that there can
be no existence other than Him anywhere and being the
Supreme Existence, He is the only one worthy of realization.
The emphasis is on Him as the only positive Existence. (End m
9).
THE ONE DEITY WHO COVERED HIMSELF WITH EFFECTS

OF HIS OWN PRADHANA (PRIMAL MATTER)
SPONTANEOUSLY, AS A SPIDER COVERS ITSELF WITH ITS
OWN THREADS, MAY HE GRANT US ONENESS WITH
BRAHMAN. (M. 10)
The world of names, forms and actions arising out of the

unmanifested ( PRADHANAJAIH), are the effects of
PRADHANA and are mere appearances of Brahman. Pradhana
refers to primal matter in its undifferentiated (Pradhana) state,
the first entity to evolve. Therefore fundamentally everything
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is He. This truth is illustrated by the example of the spider and

its web. The threads of the web emanate from the spider and
therefore are in essence the spider itself. Further the spider
remains covered by its threads. So also all names, forms and
actions, which emanate from the unmanifested Brahman, cover
Brahman and have no reality of their own. Therefore Brahman
is the only existence.
SA NAH DADHAATU BRAHMA-APYAYAM = May He grant us
oneness with that Brahman. For realizing the truth both
knowledge and prayer are the means. But the prayer should
be subject-object-less, corresponding to the nature of
Brahman. So the mantra first shows that everything emanates
from Him that covers Him; this is the knowledge portion. After
that the mantra appeals through prayer for attaining to a
corresponding psychic fitness for realizing that Truth of
Oneness. So the prayer is for identity with that Brahman who
appears as all the names, forms and actions in the universe.
(End m 10).
THE ONE DEITY IS HIDDEN IN ALL BEINGS AND IS

ALL-PERVASIVE AND THE INMOST SELF OF ALL. HE IS THE
SUPERVISOR OF ACTIONS, RESIDES IN ALL BEINGS, THE
WITNESS, THE CONSCIOUSNESS (IN BEINGS), THE
ABSOLUTE DEVOID OF THE QUALITIES. ( M 11)
The emphasis on Brahman or the ‘Rope’ continues. But there

is a subtle difference in that the sadhaka is now directly
experiencing the Truth of Brahman. Wherever the snake is
perceived he sees only the rope (Brahman) and describes the
same as in the text below.
EKO DEVAH = The One Deity alone exists. The emphasis is
on Brahman the only existence and the world as such has no
existence. Brahman is the only existence being perceived now
by the sadhaka. The idea is there is no world in his perception
now, and this is his direct experience.
SARVA BHUTA ANTARATMA and SARVA BHUTA
ADHIVASAH = The Being residing in me and in all. The
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expression of the sadhaka here is more direct than in an

earlier verse where he says Brahman is the ruler. Here he
refers to Brahman as his very Self (Atma). This shows the
sadhaka is now very near to God, the after effect of prayer and
sadhana. For this very reason Sankara in his commentary has
said that in this and mantra 12 the sadhaka is expressing the
Truth directly like a fruit held in one’s palm. So there is
directness now in the experience of God, in the expressions
Sarva Bhutadhivasa, the witness, the consciousness in beings
etc. The sadhaka now feels directly within his heart that
Brahman alone resides in him and in all. The expressions
SAKSHI (Witness), KARMA ADHYAKSHAH (Supervisor of
actions) and CHETA (the bestower of consciousness) are all to
be understood in the sense of Rope appearing as Snake, with
emphasis on the Rope the Brahman, the only positive
Existence. (End m 11).
THE ONE INDEPENDENT (BRAHMAN) DIVERSIFIES THE

SINGLE SEED OF THE MANY ACTIONLESS (JIVAS). THE
WISE ONES PERCEIVING HIM AS EXISTING WITHIN
THEMSELVES ATTAIN TO THE ETERNAL BLISS AND NOT
OTHERS. (M 12)
The sadhaka is inspired to merge in Brahman by pointing out

the Absolute Joy of Realization, the Bliss aspect of
Satchidananda. Thereby the sadhaka will be eager to merge in
Brahman, visualizing the Absolute Joy of that state. Further a
deeper understanding of the Vivarta consciousness is revealed
by the text in the words “THE ONE INDEPENDENT WHO
DIVERSIFIES THE SINGLE SEED OF THE MANY
ACTIONLESS (JIVAS)”. Millions of Jivas seem to emanate from
that One along with their aspirations, actions, bodies, and
their life here and hereafter. All this is His Vivarta or
appearance. He is independent because He is subject-
objectless by nature. The seed is Maya or the subtle elements
and this seed diversifies into the aspirations, actions, bodies
etc of millions of jivas through the principle of Vivarta. So the
idea is that millions of individuals, their actions, their desires
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and their very lives are the Vivarta of the One Brahman. This
is the vision of the wise ones which has to be brought by
sadhana into practical life by all others.
EKO VASI NISHKRIYANAM BAHUNAM = The One
Independent Existence brings about the many Jivas into being,
who are actionless fundamentally. The Jivas are called
actionless (unchangeable), even though they are changeable,
because they are the Vivarta of Brahman, and hence in reality
they are the actionless Brahman itself.
The superimposition of the jiva on Brahman, consists in his
belief as an agent, as an enjoyer, happy, sorrowful, lean, stout,
a human being, the son of such and such a one, and a doer of
actions. The idea is that from the most subtle to the most gross
aspects of the Jiva, his material and conscious aspects, are all
fundamentally the Vivarta of Brahman. The Jivas are also
called Nishkriya (actionless), a term used for indicating
Brahman, to emphasize Brahman as their Existence, since all
Jivas, their bodies, their thoughts and actions are only
apparent and Brahman is their only reality.
TAM ATMASTHAM YAH ANUPSHAYANTI DHIRAH TESHAM
SUKHAM SHAASHVATAM NA ITARESAM = He who realizes
that One Existence within himself, such a wise one alone
attains to infinite bliss and not others. The joy of that infinite
bliss (sukham shaasvatam) is mentioned to make the sadhaka
extremely eager to realize that bliss himself. In this mantra the
stress is on the blissful aspect of Brahman. Earlier the stress
was on the consciousness aspect of Brahaman. (End m 12)
HE IS THE ETERNAL OF THE ETERNALS, THE

CONSCIOUSNESS OF THE CONSCIOUS (BEINGS): THE
NONDUAL ONE WHO AWARDS THE DESIRED ENJOYMENTS
TO THE MANY. BY KNOWING THAT DEITY, WHO IS THE
CAUSE (OF ALL) AND WHO CAN BE KNOWN THROUGH
SANKHYA AND YOGA ONE IS RELEASED FROM ALL
FETTERS. (M 13)
The point of stress in this mantra is the correspondence
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between the means and the goal which is an essential

requirement for realization.
SAMKHYAYOGAADHI GAMYAM = He can be reached
through Samkhya and yoga. Samkhyayoga refers to the
Transcendental knowledge of TAT TVAM ASI Ã‘ Thou art That,
gained through the process of hearing, reflecting and
becoming. There should be correspondence between
consciousness of Brahman (the goal) and the consciousness in
sadhana (the means), for taking one to the goal. By actualizing
the consciousness of Brahman grasped through the teacher
and the scripture, through ones sadhana, Realization takes
place; this is the idea.
NISHKRIYANAM = The actionless many (the Jivas). This has
been explained under mantra 12.
NITYO NITYANAM = He is the Eternal of all eternals (the
jivas).
He, the Brahman is the Reality of all and the consciousness
of all. The sense here is that whatever is being perceived as
the snake, is nothing but the rope. This consciousness if
carefully cultivated, will take one to realization. Here, the jivas
are called eternal because their real nature is Brahman and in
reality no jiva exists. The Absolute and the relative (jivas) are
identical; this is the idea. An alternative explanation is based
on the idea of eternity in common parlance. The earth for
instance is considered as eternal relative to other objects. This
sense of eternality of objects is also a lila aspect of His.
From the relative point of view the jivas and the world are
observed to be changing and their background, the Brahman,
is unchanging. The changing aspect is the Vivarta of that
unchangeable. Here also the changing aspect (the world and
jivas) being of the nature of Vivarta (the snake) do not exist
really and Brahman alone (the Rope) exists.
CHETANAH CHETANANAM = The Consciousness of all
conscious beings. Wherever consciousness is seen to exist it is
His consciousness that is reflected there.
Fundamentally He is the One Absolute Consciousness, but
relatively through Vivarta He appears as the many
consciousnesses of jivas who exist only apparently. Therefore
the Absolute consciousness and the relative consciousness of
the many jivas (the consciousness that expresses as their
thought, actions etc.) are identical; this is the idea.
EKO BAHUNAM = The One non-dual Brahman becomes the
many in lila.
The fundamental Absolute position and the relative position
are distinguished for clarity. Fundamentally everything is the
non-dual One, Who is Eternal and the only Consciousness. But
in His relative position (lila) He appears (Vivartate) as the
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Jivas and as their consciousness. So by the above

understanding the concentration will be shifted and focussed
on the Absolute fundamental position of Brahman, who is the
only existence and consciousness, as that alone will lead to
Samadhi and freedom from all fetters. One has to catch hold of
this Vivarta idea and live one’s life in the light of that.. (End m
13.)
THERE THE SUN DOES NOT ILLUMINE, NOR THE MOON

NOR STARS; NOR THESE FLASHES OF LIGHTNING
ILLUMINE. HOW CAN THIS FIRE ILLUMINE? HE SHINING
EVERYTHING SHINES AFTER HIM. IT IS HIS LIGHT THAT
ILLUMINES ALL. (M 14)
The emphasis on Brahman as the only Reality continues with

a little difference in presentation. When we see an object, we
feel it exists and also simultaneously knowledge about that
object arises. This knowledge of the object is called ‘Bhati’ or
‘prakasha’ which may be translated in English as shining or
revealing. Brahman is the basis of all these “prakashas’ of
various objects. He shining, all this particular relative
consciousness like sun, moon etc emanate from Him; this is the
idea. Therefore it was said in the previous mantra that He is
‘’CHETANAH CHETANANAM” Ã‘ The consciousness of all
consciousness, like sun. moon, wall, pot and other objects.
NA TATRA SURYO BHATI NA CHANDRA TARAKAM Ã‘
KUTO AYAM AGNI = The sun cannot reveal that Brahman, nor
the moon, nor the stars, much less this fire.
The sun is a revealer of objects in this dark world, but this
sun cannot illumine or reveal that Self, the Brahman, nor can
these lesser lights like the moon etc. illumine that Self. Rather
it is the Self that illumines the sun, the moon, etc. and the
reason for this is stated in the text below.
TAM EVA BHANTAM ANUBHATI SARVAM TASYA BHASA
SARVAM IDAM VIBHATI = By His consciousness, all relative
consciousness, like the sun, moon, etc. come into being. All
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objects like pots, walls, moon, sun etc convey particular ideas
(Prakash or Bhati) to us when we perceive them. For instance
we say this is a pot, this is a wall, this is a sun etc. That One
Brahman appears as these various relative conceptions
(Prakash or Bhati). Therefore it is said: He shining all these
shine after Him. For this reason it was said in the previous
mantra that He is CHETANAH CHETANANAM. The emphasis
is on Him the Supreme consciousness, whose forms are the
relative consciousness of sun, moon, etc. in the world. The
whole world is nothing but forms of consciousness and He is
the Consciousness whose forms all these are. This relative
consciousness being within the realm of subject-object, they
cannot illumine Him who is subject-object-less. (M 14)
IN THE MIDST OF THE UNIVERSE IS THE ONE SUPREME

SELF, HE HIMSELF IS THE FIRE THAT ABIDES IN THE
WATER (THE BODY) , BY KNOWING HIM ALONE ONE GOES
BEYOND DEATH; THERE IS NO OTHER PATH TO REACH
THE GOAL. (M 15)
The consciousness of Vivarta which removes all realism of
the subject-object world is being shown as the only way to
moksha. Brahman has become the world not by transformation,
but by lila or Vivarta, just as the rope becomes the snake. The
full grasp of this consciousness is Moksha. Now why this is the
only way is being explained.
EKAH HAMSAH = The one Supreme Self,. Hamsa, is that
which destroys ignorance. Since there is no other way to
knowledge except by the destruction of ignorance, knowledge
of the supreme Self becomes the only way to Moksha. Avidya is
wrong perception, taking the world as real, it can be
destroyed only by right perception (Vivarta consciousness).
Ignorance cannot go by the sword or by karma or by charity,
except by Knowledge. The full understanding of the Vivarta
consciousness is knowledge, which removes ignorance. Thus
the sadhaka comes to know rationally why this is the only way,
and attains a firm footing on the path.
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HAMSA = SAMYAK DARSHAN (right perception) is called

here Hamsa and also FIRE as they both destroy ignorance. The
Brahma Consciousness is called Hamsa and fire, because fire
and not ice is the only way to burn anything.
HAMSA WHO HIMSELF IS THE FIRE = Hamsa means one
who destroys bondage or ignorance. By FIRE is meant the
Brahmic consciousness residing within the sadhaka which
burns away ignorance, which ignorance expresses itself as
samsara and individuality.
SALILE SANNIVISHTA = That (Fire) abides in the body. The
term salile which means in water, here means the body and
has two interpretations.
FIRST INTERPRETATION = The body is the fruit of ones
karma. As you sow, so do you reap (the body). So the body is
the fruit of ones karma and in that fit body, which is the fruit
of the right performance of sadhana (karma yoga), is Brahman
realized. So when karma is done with the consciousness that
Brahman is the abiding reality of all factors of karma (lila
consciousness) it will take one to Brahma-jnana. In this
interpretation, karma yoga sadhana brings one ultimately to
Brahma-jnana.
SECOND INTERPRETATION = As in pure water the Sun
reflects perfectly; so in a pure mind He (Brahman) shines.
Pure mind means transcendental intuition in which there is no
subject-object. In that pure mind He shines and destroys
ignorance fully. In this interpretation salile means in
transcendental intuition.
NA ANYAH PANTHA = There is no other way to freedom
than this. This is the only way to Moksha. One hears of many
paths like Jnana, Bhakti, Karma and Yoga, how then is this the
only way? The idea is that the paths may be many but in all the
paths the means must correspond to the goal and then only it
becomes a path. So the consciousness in the means which
must correspond to the nature of Brahman is common to all
paths and therefore this consciousness of Brahman in the
means is the only way to destroy ignorance. It is the
knowledge of Vivarta or lila of Brahman that brings about the
correspondence in the means and the goal and through that
alone can one know Him. Thus the sadhaka, grasping the deep
import of this illumination at this stage of his evolution, will be
able to attain to intense vairagya and realize the falsity of all
appearances and merge in Brahman, the only reality. The
Transcendental consciousness in which there is no subject-
object and which is attained through the understanding of
Vivarta or lila, is the consciousness in which He shines and
this destroys the Avidya. So knowing Him thus alone one goes
beyond death and there is no other way. (End m 15).
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HE BRINGS THE UNIVERSE INTO EXISTENCE, IS THE

KNOWER OF THE UNIVERSE, THE SELF AND SOURCE OF
ALL, THE KNOWER EVERYWHERE, THE CREATOR OF TIME,
THE PERFECT ONE, THE OMNISCIENT; THE RULER OF THE
UNMANIFEST AND THE JIVA, THE LORD OF THE
QUALITIES AND THE CAUSE OF TRANSMIGRATION,
RELATIVE EXISTENCE, BONDAGE AND MOKSHA. (M 16)
The only way to Moksha is to attune oneself with Brahman

the subject-object-less consciousness. For this purpose the
various forms of subject-object consciousness that constitute
relative life are being enumerated in this mantra and
simultaneously it is being pointed out, that it is the One
Brahman alone who is appearing in lila in all these forms of
consciousness. With this illumination the sadhaka will realize
that whatever he is experiencing is Brahman and Brahman
alone and get lost in Brahman, the goal. The various phases of
Jiva and the world are split up, and shown as the Vivarta of
that One. The sadhaka feels his existence, his consciousness,
his inmost self (his I), his knowership, his enjoyership and his
gross, subtle and material aspects, and the world . He also
feels his bondage, relative existence, Moksha etc. All these
phases of Jiva and the world in the minutest details are shown
as the Vivarta of the One, so that the sadhaka may be fully
convinced that the jiva and world inside and outside are
nothing but Brahman. These phases of the sadhaka and the
world are just like the snake on the rope (in that beautiful
illustration of the Vedanta). That every part of the snake is the
rope (the Brahman) is the illumination being conveyed.
SA VISHVAKRIT VISHVAVID ATMA YONI JNA = Whatever
of existence is in the sadhaka and in the world and whatever
consciousness is in sadhaka and in the world, belongs to
Brahman. Jna refers to the ‘knower’ aspect of the Jiva.
Wherever there is a knower knowing anything, it is He.
Further He alone is the Source (Atma Yoni), the material and
efficient cause of the jivas, including their consciousness and
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sense of individuality. All these have to be understood as

arising from Brahman in the Vivarta sense.
SA KALA KARO GUNI SARVA VID YAH = He appears as
time. He is the perfect One (sinless). He appears in lila as all
phases of the jiva and the world. Since Time is a factor in all
phases of the Jiva and the world, Time is taken up and shown
as the Vivarta of the One.
Guni refers to the perfect (sinless) Brahman, the One
without a Second in which no other exists. Sin is possible only
where another exists. So all phases of Jiva and the world such
as the enjoyer, the knower, the material and efficient side of
the jiva and the world are the Vivarta of that Perfect nondual
One (the Guni).
GUNESA = The controller of the three qualities, Sattva,
Rajas and Tamas. In life there is not only matter but also
primordial forces of gross and subtle matter, the Sattva, Rajas
and Tamas; all these are also the Vivarta of that One. As in the
individual, so in all humans, animals etc., He alone appears as
all these qualities. The idea is to show through qualities, that
He appears (Vivarta) as every creature in the world.
PRADHANA KSHETRAJNA PATI = He is the Lord of the
unmanifested, the Lord of the knower of the body and of all
manifestation. Whatever is experienced in life is shown as His
lila, the subtle (unmanifested) becoming the gross. For
instance the sadhaka feels his existence, his consciousness, his
I, the knower in him, the gross the subtle material sides of
himself and the world, but all these are from that unmanifested
in Vivarta sense.
SAMSARA MOKSHA STHITIH BANDHA HETU = The cause
of transmigration, Liberation, continuance and bondage. The
sadhaka’s repeated rotation in samsara (transmigration) is the
lila of that Brahman. The sadhaka feels I was, I am, and I shall
be; this is the Sthiti (continuance) phase of sadhaka and that is
the lila of His. The sadhaka’s experience of bandhana or
bondage in life, is also the Vivarta of the One. Further the
sadhaka experiences the need for freedom or Moksha; that is
also His Vivarta. By this Transcendental illumination of
everything as the lila of the One, the consciousness of the
sadhaka, which is steeped in appearance (in the snake), taking
it as real due to ignorance, will get concentrated on the rope,
the Brahman, the only Real. (End m 16).
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HE IS THE SOUL OF THE UNIVERSE, THE IMMORTAL,

THE RULER FROM WITHIN (THE UNIVERSE), THE
KNOWER, THE OMNIPRESENT PROTECTOR OF THIS
UNIVERSE AND WHO RULES THIS WORLD ETERNALLY. NO
OTHER AGENT EXISTS WHO RULES (THE WORLD). (M 17)
In this mantra two additional phases of Brahma lila are told

in addition to those in mantra 16.
BHUVANASYA ASYA GOPTA = Protector of this universe. In
the world we observe a protecting force everywhere. Millions
of huge objects like the planets are rotating in space but they
do not collide and destroy themselves, because of a protecting
force behind. This protecting force everywhere is His lila.
YAH ISE ASYA JAGATO NITYAMEVA = He who rules this
world perfectly and constantly.
There is a Rulership aspect of Him in the world that can be
observed. Without His ruling, things do not take place in the
world. For example in the mother’s breast, milk comes due to
the coordinating function of several nerves and other factors,
the rulership is evident there in that coordination. This
rulership is also His lila.
ISHAH SAMSTHAH = His rulership is based on His being
identical with the universe and is not of a dualistic nature. It is
not a relative rulership involving two, but a transcendental
rulership where the ruler and the ruled are identical. He is not
the Lord, lording over somebody else, but is both the Lord and
Lorded. He is behind all vibrations of thought and movement
in the Advaitic sense, just as the rope rules every movement of
the snake being its very substratum.
SA TANMAYO = His existence and consciousness is the Self
of everything. He is the existence of the sadhaka and his
consciousness in lila. For example the sadhaka’s feeling his
own existence and being consciousness of his father and
mother are His lila appearances in those forms.
AMRITA = He is Immortal. Inspite of appearing as vibrations
of thought, as sense perceptions and the world of names and
forms through His power of lila, He ever remains the
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Unchangeable and Immortal One, without any change in Him.

This signifies His Transcendence over all phenomena.
NA ANYA HETU VIDYATE ISHANAYA = None else is the
cause for the rulership in the world. The idea is He himself is
the Ruler and the Ruled and therefore none other than Him
rules the world. He alone appears as the Ruler, Ruled and
rulership in Vivarta sense. (End m 17).
HE WHO CREATED BRAHMA IN THE BEGINING AND WHO

INDEED DELIVERED THE VEDAS UNTO HIM, IN THAT
VERY DEITY, THE ILLUMINATOR OF THE SELF, I, CRAVING
FOR LIBERATION, SEEK REFUGE. (M 18)
YO BRAHMANAM VIDADHATI PURVAM YO VAI

VEDANSCHA PRAHINOTI TASMAI.
The significance of the first two lines of the mantra is that
Brahma (the cosmic Being) from whom the gross world
emanates is the lila of that One Brahman. The Vedas are also
the lila of that very One. Thus there is nothing in this world,
that is not He. Therefore the sadhaka as a separate entity does
not exist and the sadhaka has to be convinced of this.
Therefore based on the above truth, the sadhaka has to know
that the subject-object world that is experienced by him, being
mere appearance is to be transcended in its gross and subtlest
aspects right from the beginning of sadhana upto the
attainment of Samadhi. On the basis of this thorough going
illumination, which has been the theme throughout the
Upanishad and in this chapter, the sadhaka has come to
understand, not emotionally but rationally, that his I or
individuality has no existence at all and is the greatest
obstruction to realization and therefore has to be transcended.
He accordingly feels convinced that without complete
surrender of his “I” at the feet of Reality there is no other way
left. So the Shruti at this point reveals the mental condition of
the sadhaka showing his intense desire for surrender along
with intense desire for Moksha or freedom, in the following
words.
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TAM HA DEVAM ATMABUDDHIPRAKASHAM MUMUKSHUR

VAI SHARANAM AHAM PRAPADYE = I who am seeking for
liberation take refuge in that deity who verily illumines my
understanding of the Atman. The expression the “Deity
illumines”, is to show that right understanding in a sadhaka,
comes through His lila (the manifestation or the effect of His
grace) and is not an achievement of the sadhaka who does not
exist in the state of realization. This attitude of surrender is
the automatic outcome of Knowledge and not an expression of
emotion. Surrender reinforces the emphasis on Brahman as
the only Reality, which has been the theme throughout. It
implies there is no individuality of the sadhaka separate from
Brahman. The new point is, that this surrender will come only
in one aspiring for Moksha or freedom and not in others. Few
feel they are in bondage and have to be released from
bondage. Rather the normal person feels life as charming,
pleasurable and full of enjoyment. So in this mantra the need
for surrender by the light of knowledge of Brahman and the
desire to get out of bondage as a necessity is emphasized. That
Brahman is the background of the life of sadhaka and of the
world is the content of the first two lines of the text. In the
next two lines, aspiration for real freedom and surrender are
shown as offshoots of real understanding of the truth. By the
above knowledge sadhaka will attain to transcendental union
or oneness with the Reality. He will know that the physical, the
psychological and the metaphysical states of sadhaka and the
world are all Brahman in lila. This is Atma Buddhi.
ATMA BUDDHI PRASADAM = He who makes the attainment
of the knowledge of the Self, favorable (by his grace). The idea
is that the sadhaka’s I or individuality can have no place in the
knowledge of the Self, because in that state no sadhaka can
exist. So prasadam or grace indicates that sadhaka, sadhana
and siddhi (the realization), all three are Brahman in lila or
the Vivarta of Brahman. There is no function of individuality as
an instrument (of intuition or knowledge) in realization. The
whole process is the lila of Brahman.
ATMA BUDDHI PRAKASHAM = This is another reading of
the same text. The world and I do not exist; He the Brahman is
the reality of both. This consciousness gained by sadhaka is
called Atma Buddhi Prakasham which in essence is the same
as explained under Prasadam. The word Prasadam is a
devotional expression and Prakasham is a knowledgeful
expression of the same Truth.
MUMUKSHUR VAI SHARANAM AHAM PRAPADYE =
Aspiring for freedom I seek refuge in the Reality. The
importance and necessity of aspiring for freedom from
bondage is being stressed, which alone can bring the real
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attitude of surrender for realization, as has already been

explained and both these are imperative for realization. (End
m 18).
(IN THAT) PARTLESS, ACTIONLESS, TRANQUIL,

FAULTLESS, TAINTLESS, THE SUPREME BRIDGE TO
IMMORTALITY AND (WHO IS) LIKE THE FIRE OF A BLAZING
LOG (I TAKE REFUGE). (M 19)
The Truth is extremely subtle because there is not the least

trace of “I” and world in it. Until now the truth was told
superimposing the phenomenal world on the Reality and
showing it as the lila of the Reality. This emphasis on lila
makes the sadhaka believe in a subtle existence of lila, which
is an obstruction to the merging in the Absolute Brahman. To
remove all traces of reality of I and world, that may linger in
understanding lila or appearance, the Shruti describes now
the Absolute nature of reality with no touch of the world
phenomenon in It; the Reality in itself, in its Nirvikalpa
(manifestationless) state. Since the real import of the lila
consciousness can only be grasped after descent from the
samadhi experience, the nature of that absolute state is being
described, where, no trace of I, world, or anything called
appearance, exists, with a view to illumine the sadhaka.
DAGDHA INDHANAM EVA ANALAM = Like the fire of a
fully blazing faggot. Just as, in the fire of a fully blazing faggot
there is no trace of smoke, so also there is not the least trace of
the world (of subject and object), when the absolute nature of
reality flashes (Samadhi). Fire and fire alone inside and
outside is seen in the faggot, so also Brahman and Brahman
alone everywhere is seen in the state of Samadhi. By this
knowledge the sadhaka’s intuition will take an Absolute
Transcendental turn, removing all traces of reality of lila that
may linger in the sadhaka, plunging him into Samadhi.
NISHKALAM NISHKRIYAM, SANTAM, NIRAVADYAM,
NIRANJANAM = Partless, Actionless, Tranquil, Faultless and
Taintless. The subject-object-less Reality has no parts, so also
is it actionless, faultless etc. since there is no subject and
object in It. There is nothing like the phenomenal world (the
snake) in it, It is all Rope and Rope alone. This understanding
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will lead to total surrender of the I of the sadhaka, leading to

samadhi.
AMRITASYA PARAM SETU = The supreme bridge to
Immortality. This Absolute intuition of Brahman is the bridge
to Immortality. It is an intuition which corresponds to the
Absolute nature of Brahman. So in a way Brahman itself is the
bridge to reach Brahman, because of Absolute correspondence
of the means and the goal. By the above illumination the Vritti
(Vikalpa) realization of the sadhaka will become the Dipti
(Nirvikalpa) realization. The intuition becomes Absolute and
Perfect realization follows. (End M19)
WHEN MEN WILL (BE ABLE TO) ROLL UP THE SKY, LIKE
HIDE, THEN WILL THERE BE THE END OF SORROW,
WITHOUT KNOWING THE DEITY. (M 20)
Just as it would be an impossible feat for men to roll up the

vast sky as if it is a piece of hide, so also without the
knowledge of Brahman, it will be impossible to get rid of
sorrow. The stress here is on the impossibility of getting rid of
sorrow by any other means than by the knowledge of Brahman.
So understanding this, one has to struggle to realize Brahman
and be convinced there is no other way to get rid of sorrow.
Sorrow is caused by ignorance which in essence is taking the
body and mind as real and as the Self. But the Self is bodiless
and beyond mind. Therefore it is only the knowledge of the
subject-object-less Self, that can bring about the end of sorrow
and no other means exists for that. The sadhaka has to be
convinced about this truth and try his utmost to realize that
subject-object-less Brahman in his life.
TADA DEVAM AVIJNAYA DUKHASYAANTAH BHAVISHYATI
= Then without knowing the Deity will men attain the end of
sorrow! So long as one does not have the knowledge of the
Self, he will be born amongst creatures (including animals)
being deluded, will experience this phenomenal world, will
transmigrate and suffer pain and sorrow. There is no way of
escaping this misery but by realizing ones Absolute nature as
free from hunger, sorrow, death and devoid of this relative
existence. Therefore the Shruti says that one should be fully
convinced that ignorance (sorrow and misery), can only be
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destroyed by knowledge and by no other means. (End m 20)
THE RISHI SVETASVATARA BY THE POWER OF

AUSTERITIES AND BY THE GRACE OF GOD REALISED THE
SUPREME BRAHMAN AND FULLY TAUGHT THIS
SUPREMELY HOLY TRUTH, CHERISHED BY THE RISHIS, TO
THE HIGHEST ORDER OF MONKS. (M 21)
The Rishis are the real revealers of the transcendental truths

of the Vedas (scriptures) concerning the Self. Svetasvatara
himself a Rishi, expounds this supreme truth, being a vidwan
(one who has realised the truth) and not a mere Pandit (having
bookish knowledge). He realized the truth by the power of
austerities (karmayoga) which made him fit for the
transcendental meditation on the truth. The power of
austerities (sadhana) performed was through the instructions
of a guru. So the truth can come only from a man of realization
and not from mere scholars; this is the idea. The need for
tremendous faith in the scriptures being the revelations of the
Rishis, for realizing the Truth is being stressed. The truth
comes from a guru who has transcended his human personality
and become one with truth and not from others howsoever
great they might be in the relative world.
ATYASHRAMIBHYAH = Highest order of monks. This
signifies the tremendous fitness required of the sadhaka before
he can realize or even understand the transcendental truth.
Their own intellectual conceptions of Truth or those of famous
intellectuals (scholars) in the world carry very often sadhakas
away. This cannot take one to the Truth as the Truth is
transcendental and beyond speech and mind. Therefore the
only authority for Truth, are the scriptures which are the
Transcendental revelations of the Rishis. So one has to develop
deep faith on the scriptures for realizing the truth. The Rishi
Svetasvatara realized this Transcendental Impersonal Truth by
becoming fit and then revealed that realization to his disciples
and not his personal whims or intellectual ideas about Truth.
The Scriptures are the revelations of one who has Transcended
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‘I & mine’ completely, and so one has to develop deep faith in

the statements of the scriptures, as they are the only source
for understanding the nature of transcendental truth. This
idea the Shruti expresses in the last two lines of the mantra.
TAPAH PRABHAVAT DEVA PRASADAT CHA = Through the
power of austerities and through the grace of God. For
realizing the Truth the Rishi Svetasvatara made himself
psychologically fit by sadhana, developing his own spiritual
personality. Karma yoga (TAPAH) is for purity of mind and
after that to be absorbed in the transcendental truth without
the least sense of ‘I & mine’ is necessary. When the ‘I & mine’
completely goes, Brahman flashes and this is called the grace
of God. The idea is that he does not realize the truth by his I,
but when his I goes, God comes in automatically and that is
called grace. For this, several lives of sadhana and tapasya
(austerities) have been generally observed to be necessary.
ATYASHRAMIBHYAH = Those who have renounced the
world, the monks are meant. Because naturally they will be
free to a large extent from the sense of I and Mine. The Rishi
Svetasvatara delivered this knowledge of Brahman to fit
disciples (monks who symbolize fitness). The fitness is directly
related to the degree of renunciation or the giving up of all
worldly desires and attachments for the sake of living in God.
The fitness is required not only of the teacher but of the
taught as well. One has to train himself to be fit to receive the
Truth. Otherwise even to grasp the ideas of lila and Vivarta
would be difficult, not to speak of realization. Four grades of
renouncers or monks have been described in the scriptures
and the highest amongst these is referred to as Atyashrami in
the text, who is perfectly fit to grasp the Truth; while others
are fit to a lesser degree.
PARAMAM PAVITRAM = Supremely holy truth. Every
spiritual Truth is holy, but this knowledge of Brahman is
supremely holy since it is a revelation.
SAMYAG RISHI SANGA JUSTAM = The Truth which is
realized and conveyed through a traditional succession of
teachers and disciples is meant. Samyag refers to the fact that
both the teacher and the taught fulfilled the conditions
required for realization. The Truth is revealed by a Guru to his
disciple, who in turn becomes the Guru and conveys it to his
disciples. Thus the traditional line of gurus and disciples
reveals the Truth in this world and not by intellectual
philosophers or scholars; this is the idea. Only a guru who has
realized the Truth can convey it to another. The Shruti is
emphasizing the need for actual realization or experience
before it can be conveyed. This has been the traditional law of
spiritual fulfillment by illumined teachers and their disciples.
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This tradition is not to be confused with sects etc. Sanga

indicates a traditional line of illumined gurus and Svetasvatara
was one such illumined Rishi. Sampradaya refers to the
traditional line of Gurus and disciples who are spiritually
illumined to convey the truth and not to any particular sect. It
is by hearing from such gurus alone and meditating on the
Truth that realization dawns in the disciple. Thus the Brahma
Vidya (knowledge of Brahman) continues to be revealed in the
world through the Guru-Sishya Parampara (tradition). (End m
21)
THE SUPREMELY MYSTERIOUS KNOWLEDGE IN THE

UPANISHADS WAS TAUGHT IN THE PREVIOUS CYCLE. IT IS
NOT TO BE GIVEN TO ONE WHO IS NOT SELF
CONTROLLED, NOR TO ONE WHO IS NOT A SON, NOR
AGAIN TO ONE WHO IS NOT A DISCIPLE. (M 22)
Earlier the emphasis was on the right consciousness, now

the requisites for realization are being emphasized.
VEDANTE PARAMAM GUHYAM PURAKALPE
PRACHODITAM Ã‘ The mysterious knowledge that is in all the
Upanishads, was taught in the previous Cycle (former Age)
.The previous Cycle suggests that the Truth was revealed
again and again in the past and will continue to be revealed in
the future as well, being the eternal truth. It also suggests
that the traditional line of Gurus (Sampradaya) is not a sect
but refers to their realization. They are not founders of Sects
but discoverers of truth. GUHYA means the truth is deep and
transcendental, hidden in the inmost being of man and
therefore requires intense sadhana to unveil it. The
Upanishads are the revelations of Rishis who directly realized
the truth. Therefore one has to develop faith on the
Upanishads. The previous cycle also suggests that the
Transcendental Truth that is in the Upanishads is eternal and
does not require any further research, but only requires to be
unveiled, realized or discovered. The Truth being Eternal and
Unchanging is not to be created, as it exists Eternally. The
Rishis who had become fit by purifying themselves discovered
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the Eternal Truth in themselves in every age. Thus came the

tradition of a succession of teachers and disciples of the Truth.
The truth is called the Eternal religion or Sanatana Dharma,
Transcending Time and Space, as it is Ever Existing and
Unchanging, like the law of gravitation. It has only to be
revealed and for that certain conditions are fundamental.
These are highlighted in this mantra.
NA APRASANTHAYA DHATAVYAM NA APUTRAYA
ASISHYAYA VA PUNAH Ã‘ It is not to be given to one who has
no self-control, or to one who is not a son, or to one who is not
a disciple.
The importance of fitness is being emphasized. A person
without self-control and a slave to attachment and passions is
totally unfit to receive the Truth and therefore one should
carefully test a disciple before imparting this Transcendental
Truth. The significance of a son is to show that a loving
relation as between a son and father should exist between the
Guru and disciple before the Truth can be conveyed. Because
it is love that opens the door to realization. Only a true
disciple will have faith and love in the guru and his teachings
and hence the mention of discipleship. It also implies that the
Truth is not to be given to a son or disciple out of mere
affection or attachment, if they have no self-control or
discipleship in them. These statements are emphasizing the
high degree of fitness required. If a person is not fit one
should rather make him fit by Karma Yoga and other
disciplines, but not thrust this Transcendental Truth on him
out of attachment. Otherwise it may even destroy his present
spiritual attitude and obstruct his future spiritual evolution as
well. (End m 22)
HE WHO HAS SUPREME LOVE TO GOD AND EQUAL LOVE

TO HIS GURU, TO THAT GREAT SOUL INDEED, THESE
TRUTHS (THAT HAVE BEEN) SPOKEN BECOME REVEALED.
(M 23)
The emphasis again is on the intense love required of the
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disciple for his Guru. He must have as much love to the Guru
as to the Supreme Lord. He must see God Himself in the guru
and love him. A sadhaka may have fitness, but if he lacks love
for the ideal (God) and Guru, then realization is hard to
achieve. So the tremendous importance of a loving relation
with the Guru is stressed. It is only then the knowledge of
Brahman will flash in the sadhaka. Shankara illustrates the
type of intense love required. Just as a man whose head is on
fire runs straight to the nearest source of water without any
side glances to the right or left, so also does the sadhaka run
to the Guru to quench the fire of ignorance, that has been
tormenting him. Tremendous Vairagya for the world realizing
its utter voidness and intense desire to know the Truth from
the Guru is implied. It is then only that realization flashes.
This of course, is characteristic of the ideal sadhaka, but all
others also have to struggle to approach this ideal gradually.
(End m23)
May He protect us both (the teacher and the taught)

together (from dangers and obstructions to intuition). May
(that knowledge) fulfill us both. May we have fitness and vigor
(for knowledge). Let what we study be revealing. May our
relationship be undying. Om. Peace! Peace! Peace!
GLOSSARY OF TECHNICAL TERMS
A number of philosophical terms that appear frequently in
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these notes, and that may require some additional

clarification, are listed together in this technical glossary for
the convenience of the reader.
1. Brahma Lila: This has reference to the phenomenal

universe, perceived by all as such. The theory of Maya is one
of the main pillars on which Vedanta rests. It proposes that the
Absolute Brahman, the One without a Second, indirectly
described as “Existence-Consciousness-Bliss” but wholly
beyond mind and speech, is the only reality. This Absolute
perceived through time, space, and causation (or name and
form) appears as the universe. Time, space, and causation are
like the lens through which the Absolute is seen. So, the
universe as such is merely an appearance of Brahman. By
Brahma Lila consciousness is meant this appearance of
Brahman as the universe. As opposed to this, the universe
perceived as a real entity constitutes ignorance. Brahma Lila
consciousness is the real and correct perception. Using
Shankaracharya’s snake-rope analogy, it means to see the
universe (analogous to the snake) as an appearance of
Brahman (here analogous to the rope). Brahma Lila
consciousness is not an intellectual proposition, but is the
outcome of purity, and is to be actually felt in one’s being.
Furthermore, one cannot feel this Brahma Lila consciousness
without a deep conviction of the falsity of the world as
experienced. Only those who know in their heart of hearts that
the subject-object world experience is false will be able to feel
this. So renunciation (vairagya) and purity are indispensable
for feeling this Brahma lila consciousness. One will then feel
that this subject-object world experience, which is absolutely
false as such, is really but the appearance of Brahman. This is
the Brahma lila consciousness. Without first feeling that God
alone is real and all else is illusory, this Brahma lila
consciousness cannot be felt.
2. Subject-Object Consciousness and Subject-Objectless

Consciousness: This is a unique way of explaining the
consciousness of ignorance and the consciousness of
knowledge. This was Swami Bhaskareshwarananda’s approach
in teaching the truths of Vedanta and his entire teachings
seem to center around this method. We can trace this method
of approach in Shankaracharya’s commentaries on the
Bhagavad Gita and the Upanishads as well. Even Sri Krishna
in the Gita has stated that all mankind proceed to the truth
through these two types of consciousness. For example in
verse 3 of chapter III of the Gita, the Lord mentions that these
two “nishthas” or paths of consciousness were in vogue from
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time immemorial. He calls one of these, the way of work

(Karma), whose approach is characterized by subject-object
consciousness, and calls the other the way of Jnana, or
knowledge, whose approach is based on subject-objectless
consciousness. A person under the spell of ignorance will find
himself compelled to follow the path of karma. Such a person
believes in the duality of existence; namely, the subject
(himself), and the world (the object). He wishes therefore to
interact with the world and that is karma and is natural for
him. On the other hand, a person who has spiritual knowledge
(jnana) believes the subject to be the reality and the object to
be also the same reality. There is therefore in him no desire for
the subject to interact with the object. Because he has
understood through his whole being that all is one, therefore
his mind gravitates towards the realm of subject-
objectlessness, since he has understood that to be the truth.
The process of evolution to the highest truth is through these
two forms of consciousness, or paths, and there is a categorical
difference between them. The whole of the Vedas has been
divided between these two, namely the karmakanda and the
jnanakanda. This shows that there are two paths. Are there
then two separate goals to be reached? No, the one goal of
both is the subject-objectless state, but the vedic sages,
knowing that the vast majority of mankind dwell in the realm
of subject-object consciousness, have provided a gradual path
(karma) leading to the higher state of subject-objectlessness
the realm of jnana.
3. Advaita Bhakti: When advaita (Oneness with the Reality)

is realized through feeling, that is called Advaita Bhakti, as
distinct from Advaita jnana realized through knowledge or
reasoning through the intellect. We can thus differentiate two
paths, but there is really no difference since the goal of both is
Oneness. May be the advaitist following bhakti makes himself
extremely humble, and uses such expressions as “I am
nothing”, “I am the dust of your feet”, “Thou art everything”
etc. Thus he loses his “I” completely and attains to oneness
with God. In his sadhana he emphasizes love to the Divine
based on the non-existence of his I or his individuality and
existence as belonging only to the reality. The advaita jnani, as
distinct from the advaita bhakta, on the other hand, identifies
himself with the Absolute, expanding his “I” to the highest
extent until it becomes one with the only existence, Brahman.
Here also the apparent “I” disappears as only the infinite
remains. In both cases the apparent individuality or “I”
disappears in Brahman. Therefore, Sri Ramakrishna said that
pure bhakti and pure jnana are one and the same. This purity
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is attained when the “I” of ignorance, which makes the

sadhaka feel separate from God, vanishes totally. This happens
in both cases, only the method is different. The greater the
loss of individuality, the greater is one’s purity in the realm of
the spirit. This purity indicating the loss of individuality is
common to both bhakti and jnana.
4. Illumination of subject-object consciousness by subject-

object-less consciousness (refers to sadhana). Absolute
subject-objectless consciousness is realized only in samadhi,
when one realizes one’s identity with Brahman. This is the
highest degree of subject-objectless consciousness. But there
are lower degrees of this before realization is reached, which
may be called as the intuition of the Absolute. This subject-
objectless consciousness is, as Sri Ramakrishna explained,
“naham, naham, tuhum, tuhum”, “not I, not I, but Thou and its
extreme form is samadhi, but there can be lower subtler forms
where the “I” is to a great extent attenuated, and known as
unreal but not totally non-existent. In that state one feels
“Thou alone art”. This lower degree of understanding which is
an intuitive knowledge of the Absolute is also called the
subject-objectless consciousness because it reflects the nature
of Brahman. The subject-object consciousness of ignorance is
illumined, when this subject-object-less consciousness dawns
in the sadhaka. It is just like saying that the “not I but Thou”
consciousness illumines the consciousness of “I” and “mine”.
So we may say that the functioning of the subject-objectless
consciousness in the sadhaka purifies him or enables him to
illumine the false subject-object consciousness of ignorance
being experienced by him. The perception of sameness
everywhere (samyak darsana) is the means and also the goal.
When it becomes a fact in one’s life it is samadhi, but till such
time it remains as the means. In this sense subject-objectless
consciousness is the means for the illumination of subject-
object consciousness, (or the ignorance consciousness) and
also the goal. Therefore samyak darsana (perception of
sameness) means subject-objectless consciousness. The
ancient seers of the shruti have said “sarvam khalvidam
Brahma”, (“Everything here is that very Brahman”). It follows
that in Brahman there can be no subject and no object
because everything is one. So Brahman is of the nature of
subject-object-less consciousness. Whom does this statement of
the scriptures benefit? It is for those who dwell in ignorance
within the realm of subject-object consciousness. Therefore,
for the dawning of illumination it is necessary to struggle to
achieve this subject-objectless consciousness. This struggle
becomes karma yoga, when the karma is done with this subject
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object-less consciousness, in spite of subject object

consciousness prevailing, while performing karma. So also the
same subject object-less sadhana has to be brought in Bhakti
yoga, Jnanayoga and Raja Yoga for realizing the truth through
those Yogas.
5. Vyutthan: This is the state of descent to the relative world

after samadhi. The Incarnations of God are called “avataras”.
The word “avatarana” means to descend. The avatara is one
who has descended from his absolute, natural state to a state
of manifestation. One must understand that the state of
manifestation in normal individuals is in ignorance and is a
state of bondage, since they are not aware of their higher
state, the Absolute, which is their true nature. The avataras,
as also certain other categories of realized souls, can come
down from the Absolute State, however their manifested state
remains fully illumined, unlike that of the ignorant, because of
their experience of Samadhi. This coming down again to the
realm of “I” and “mine” the relative, after full illumination or
Samadhi is called “Vyutthan”. It must be admitted, however,
that from the highest standpoint, ascent or descent,
manifested or unmanifested states, ignorance or wisdom, are
all terms within the domain of Maya. Brahman alone is, one
and totally without any second entity; there is not the least
trace of multiplicity here (“Ekam eva advayam brahma; neha
nanasti kincana”).
6. JNANA NISHTHA: Steadiness in spiritual knowledge or

consciousness. It refers to the state just before the attainment
of samadhi. The sadhaka commences his spiritual journey with
an inkling of jnana or knowledge, but along with it functions
his ignorance as well. But as he advances in jnana, ignorance
gradually diminishes and jnana alone becomes predominant.
The consciousness of jnana then flows like the unbroken and
continuous stream of oil, poured from one vessel into another.
The vibrations of ignorance completely disappear. No other
object or consciousness other than Brahman remains in his
mind. The subject objectlessness of jnana prevails. Thus this
state called jnana nishta precedes the samadhi experience,
before he becomes one with Brahman. In the state of Jnana
nishta he is totally convinced that Brahman is the only
existence, but he has yet to realize that truth which is only in
the form of unwavering conviction. The obstruction to that
realization is his subtle “I” through which he feels his identity
with Brahman. That is to say the “feeler” of identity or the
subtle “I” remains in the state of Jnana nishta, and for that
reason it is not yet realization.
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7. BHAKTI NISHTHA: Steadiness in (Advaita Bhakti).

Through love the sadhaka, attains to the oneness of existence
instead of through knowledge, the other steps as indicated
under Jnana nishtha, till realization is reached will equally
apply here.
8. UPASANA: Means, “literally sitting near”. It also can mean

mentally approaching an ideal. The Vedas are divided into two
parts the Karma Kanda and the Jnana Kanda. Upasana we may
call that which bridges these two. The largest portion of the
Vedas is the Karma Kanda dealing mainly with rites and duties
and is of the nature of Sakama or motivated actions. Jnana is
the other end of the Vedas representing the highest human
goal characterized by absolute non-attachment and absolute
desirelesness. It is Upasana that brings about the evolution
from the state of Karma Kanda to the state of Jnana. Upasana
may be described as a kind of mental activity (meditation)
auxiliary to karma yoga , which will transform the motivated
actions (rites and duties) of the Karma Kanda bringing about
purity in the sadhaka, gradually evolving him into higher
states up to the Saguna Brahman. Upasana (meditation) is a
continuos flow of similar mental modifications of the mind in
relation to some object (indicated by the scriptures). Upasana
also means meditating on the forms of God like Sri
Ramakrishna, Christ etc. To feel God within is an act of
Upasana. Upasana will also mean love and adoration of the
forms of Deities; singing praises of the Lord etc. It also means
the bringing together of the diversified chit (mind) into single
unified continuous thought current. As a matter of fact the
whole effort of sadhana from the gross Karma kanda up to the
attaining of Saguna Brahman can be termed as Upasana. This
purifies the mind and evolves the sadhaka in the grasping of
higher ideas up to the Saguna Brahman. The mention of
Saguna Brahman does not imply that there are two, Saguna
and Nirguna, it is because the sadhaka cannot conceive the
Nirguna Brahman in his present stage of evolution. Upasana
even though falling within the realm of subject and object
contains some knowledge of the subject-objectless Brahman,
which is the cause for evolution. Here is a quotation from the
sricptures. “By rites and duties one attains the world of manes,
through Upasana the world of Gods”.
9. ADVAITA VRITTI: Advaita means the oneness of existence.

Vritti indicates a mental modification of mind through which
the individual is experiencing the oneness with Brahman. This
is a very high state of achievement no doubt, just below the
Nirvikalpa Samadhi, accompanied with immense joy, but is not
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perfect realization. That is to say, the “I” of the individual still

remains in that realization. The sadhaka can fall to lower levels
even from this high state. Describing this state Sri
Ramakrishna said, it is just like looking at the flame of a
lantern through the glass covering. One is prevented by the
glass to touch the flame (the Brahman) and become one with
it, even though one is eager to do so. That glass is the “I”
obstructing realization.
10. ADVAITA DIPTTI: The sadhaka understands through the

light of knowledge that his “I” is obstructing the perfect
realization. Through further sadhana by the light of
illumination he removes all traces of “I” and becomes lost in
the Nirvikalpa Brahman and thus attains to perfect realization.
About Swami Bhaskareshwarananda

(expounder of Shankaracharya’s commentary on the
Svetasvatara Upanishad)p align=justify> Swami
Bhaskareshwarananda (1897—1976) was born in West Bengal
in the Eastern Province of India. He had his college education
in Calcutta and obtained bachelor’s degree from the
University of Calcutta. His intense eagerness for God
realization brought him in close touch with Swami Shivananda
(Mahapurush Maharaj) a brother disciple of the world famous
Swami Vivekananda. He Joined the Ramakrishna Monastery
(some time in the 1920’s) and later received his Sanyasa from
his guru Mahapursh Maharaj, the then head of the
Ramakrishna World Order of monks and world Mission. He was
an extaordinarily rare Spiritual soul of a high order and was
the founder President of the Ramakrishna Center at Nagpur,
India (1928—1976). To a question from the author of this
book, he replied that there was no longer any question of
coming and going (the cycle of birth and death) for him,
indicating his having attained the Absolute Goal, the highest
state of God realization spoken of in all religions.
From Swami Vivekananda, Complete Works (1997 Edition),

Volume III, page 182:
“The thoughful men of the West find in our ancient (Hindu)
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philosophy, especially in the Vedanta, the new impulse of

thought they are seeking, the very spiritual food and drink for
which they are hungering and thirsting. And it is no wonder
that it is so.”
Copy right Janet Kuy pers. All rights reserv ed. No m aterial m ay be reprinted without ex press perm ission.
About the author
Born 4 Feb 1925. Graduated in Mechanical Engineering,

University of Madras, India 1945. Served under the
Government of India, in various Departments as an Engineer
and resigned the service in 1970 to devote to an exclusively
spiritual life. While in service was living in close touch with his
spiritual teacher the Swami Bhaskareshwarananda at Nagpur,
attending his Scriptural classes. Was initiated into spiritual
life by Revered Swami Sankarananda in 1952, the then
President of the worldwide Ramakrishna Vivekananda
movement, India. Later came in close touch with Revered
Swami Bhaskareshwarananda, president of the Ramakrishna
Spiritual Center, Nagpur, India in 1953. Studied the Vedanta
Philosophy under him for eighteen years practicing spiritual
disciplines under his guidance till his passing away in 1976.
Took the spiritual vow of Sanyasa in 1987 from Kailash Ashram
Rishikesh, India.
Lectured extensively in India on religion and philosophy.
Visited the USA six times between 1986 and 1999 and
lectured on the Vedanta philosophy in many cities. Also
lectured in Europe in 1995. In March 1998 delivered the
prestigious “Thomas Merton Series Lecture” at Palm Desert,
California, arranged by the spiritual Ministry, on the Subject
of “Universal Religion”. The author, who studied under the
Swami Bhaskareshwarananda as above, dived deep into the
thoughts expressed by the Swami during his classes and
further with the help of his class notes on this Upanishad has
brought out this work, harmonizing and integrating the deep
and subtle thought and bringing clarity and continuity to the
whole work, for the benefit of students who are deeply
interested in the transcendental knowledge of this Upanishad.
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THE SVETASVATARA UPANISHAD, thru Scars ... http://scars.tv/swami2001.

THE SVETASVATARA UPANISHAD

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scars publications and design

Freedom & Strength Press

THE SVETASVATARA UPANISHAD copyright © 2001 Swami

“The Upanishads are a great mine of strength. Therein lies

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Revered Swami Bhaskareshwaranandaji, who was one of the

The Upanishads are the philosophical portions of the Vedas.

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believes them to be at least 4000 years old. It expounds the

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brought new light on Sankara’s commentary. The original

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I am pleased to acknowledge the help that I received from

Lastly my thanks to Srimati M. Jayalakshmi, Ms.

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1) Adh. Adhyatma Upanisad

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This is a summary of the Introduction to the Commentary by

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perfection in the sadhana) are all the Lila of the supreme

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consciousness as real, and that ignorance leads to the cycle of

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feels he is doing the sadhana himself and takes the sadhana to

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mine, as well as the entire world. Whatever sadhana I am

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one, that “I am a sadhaka doing sadhana” is His reflection.

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moksha was impressed on the sadhaka by various quotations

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karma and succumbs to it and does not wish to enter the

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quotes sixteen verses from several scriptures, showing that

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Sir, now you are speaking of jnana; but sometimes you

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evil action.” (Br.Up.IV.iv.23.) “Sin does not touch such a

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and “You” are totally dissimilar entities to the atman which is

Thus the Vedas as well as the Smritis speak of the

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Brahman there is no grossness or subtleness, so the gross

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free from all differentiations. “API CHAIVAMEKE”= It

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the lila of the Aroopa Brahman, then it is bhakti psyche

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Brahman and to understand this truth more clearly the

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forms like man, woman etc. are to be transcended fully to

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SVETASVATARA UPANISHAD PEACE CHANTS

OM. THAT (ABSOLUTE BRAHMAN) IS INFINITE, AND THIS

Sri Sankaracharya has elaborated the trend in the peace

OM. PURNAMADAH PURNAMIDAM = That (absolute

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The meaning is, that which is the Absolute is the Relative in