Freedom from Stress

HAPPINESS
Through
MANAGEMENT OF SELF

(Managing Mind and Soul)

Prof. N. M. KHANDELWAL Ph.D

Director

R. K. College of Business Management

Kasturbadham, Rajkot-360020
E-mail:- drnmk65@gmail.com

1
 In Memoriam
Of

Poojya Shri Kalyanmalji

and
Smt. Motibai Koolwal

2
Foreword

3
 Preface
Everybody wants to be happy in life but very
few become so. Happiness can’t be brought
from outside. It is within us and we have to
explore it. The present book will give you
certain practical tips to do it with success.

The recent U.S. sub-prime crisis leading to

global crisis, slowdown, business failtures,
massive employee retrenchment have
created a situation of ‘Stress and distress’.
The present book is intended to offer a
spiritual solution to contemporary global
phenomenon of acute stress and
depression. It will help managers and
employees to regain peace and happiness
by revisiting Ashtavakragita.

Happiness through self – management and

self-realization is the main theme of a
dialogue between Guru Ashthavakra muni
and his regal disciple King Janak. This is
called Ashthavakra Geeta which forms part
of Mahabharata epic which dates back 3200
B.C. It is revealed through a dialogue
between King Yudhisthira and Lomash Muni.

Ashthavakra muni had defeated a leading

expert of Vedas Pandit Bandi in debate on

4
Shastras in the court of King Janak. This
unique feat was attained by Ashthavakra
muni nearly at the age of 12 years. King
Janak accepted him as his spiritual guru due
to this victory.

Son of Uddalak Muni Shwet Ketu and

Ashthavakra Muni were contemporary
experts of Vedas. Both were very famous
experts. Shwet Ketu was maternal uncle of
Ashthavakra muni. Both had gone to
yajnashala and court of King Janak where
Shastrartha between Pandit Bandi and
Ashthavakra muni had taken place.

Parents of Ashthavakra muni were Kahod

and Sujata. Kahod’s guru was Uddalak muni,
father of Sujata. Ashthavakra muni and
Shwetketu got spiritual knowledge
hereditary. But Ashthavakra muni got
knowledge of shastras in his mother’s womb
from his father Kahod. While in mother’s
womb, he contested his father Kahod’s
knowledge. Father became angry and
cursed him to be of ugly body with eight
bends. That is why he got the name
‘Ashthavakra’ (eight curved or eight bended
body).

5
Kahod muni got defeated in shastrartha by
Pandit Bandi of Mithila in the Court of King
Janak. He was compelled to be drowned in
river. Ashthavakra’s childhood was spent in
his maternal grand father Uddalak Muni’s
care. He came to know about death of his
father from his maternal uncle and then he
took vow to take avenge from Pandit Bandi.
He could attain this goal at the age of 12
years only.

At this unique success of Ashthavakra Muni,

his dead father reappeared from river water
and blessed him.

Ashthavakra Gita contains a dialogue

between Guru Ashthavakra (A) and his royal
disciple King Janak (B). This shows that for
becoming happy, taking sanyas or going to
forest is not essential. One can attain
happiness even while living in household
and performing administrative duties of a
King or administration. One can live with all
luxuries of life, yet one can attain
happiness.. Detachment, ethical deeds and
residing in one’s own pure self (svastha) is a
matter of individual choice.

The message of Ashthavakra Gita becomes

more relevant when the world is messed –

6
up in selfish material desires, greed and lust
culminating into global crisis posing threqat
to the very existence of capitalism in the
U.S.A. and globalisation and liberalization.
Greed may have temporary pleasure
through material objects but happiness is
eluding us. That is why special courses on
‘happiness’ and ‘self-realization’ are gaining
more and more popularity at Harvard
Business School and London Business
School. In India also B-School curriculums
have included Indian Ethos & Values for
Managers. It contains Total Quality of Mind
and Stress Management topics. Perhaps this
commentary on Ashtha-Vakra Geeta written
by a Management Guru will meet with the
need of standard study material on these
topics of great contemporary relevance.

Sanskrit books like ‘Ashtavakragita’ have

their own specialized concepts or
terminology. In order to facilitate lay readers
to understand this work, Terminology has
been given at the end of each chapter.
Readers are advised to refer to it before
they start reading a chapter.

Indulgent readers from B-Schools and

practicing managers are requested to offer

7
their constructive suggestions for further
improvement in this work.

Happiness will be attained not merely by

study of this book but by putting
suggestions of Guru and Disciple into actual
practice. Partial or selective reading of this
work may lead to doubts, confusions and
controversies. Therefore, complete reading,
contemplation and implementation are
called for to attain happiness. It will require
trust in feasibility of attaining goal of
happiness.

Prof. N. M. Khandelwal

8
 Contents

Chapter:

1. Guru’s Discourse on Self-realization

2. Thrill of Self – realized Disciple
3. Evaluation and Mentoring by Guru
through critical questions
4. Response of Disciple to Guru’s
queries.
5. Removing Ego of Self – realized
Disciple by Guru
6. Queries Raised by Disciple
7. Self- realized disciple’s world
8. Confirmation of quality of Disciple by
Guru.
9. Evenness of Mind.

9
10. Detachment (vairagya) from three
purusharthas
11. Experience sharing by Self – realized
Disciple
12. Attributes of a Happy Person - I
13. Attributes of a Happy Person - II
14. ‘Svastha’ or super peace
15. Essence of Happiness
16. Way to Self – realization
17. Qualities of Jeevanmukta
18. Summary & Conclusion By Guru
(Shanti Shatkam)
19. Summary & Conclusion By Disciple
(Resting in self or videha)
20. Summary & Conclusion By Disciple
(Jeevanmukta)

10
Appendices
1. Happiness simplified – pathways to
Happiness
2. Drills to make you happy
3. Glossary of Technical Terms –
Sanskrit to English.
4. Sutras for Happy life

11
 1

Guru’s Discourse on Self – realization

_________________________________________

King Janaka(J) : Katham

gyanmav’pnoti?
asks

Katham : muktribhavishyati?

Vairagyam c katham : praptmedat

bruhi mam prabho
(1.01)

“ O great sage Ashatavakramuni (A),

Kindly answer my following questions:-

1. How is knowledge (gyanam) gained?

2. How is emancipation (mukti) attained?
3. How is non – attachment (vairagyam)
attained?

A replies : muktimichhasi cetat

Vishyan vishvatyajya
Ksham’rajavdyatoshsatyam
Peeushvabhaj
(1.02)

12
“ O my son, if you desire emancipation, then
give - up subjects of sensuary organs as if
they were poison. Practice.

kshama (pardon)
arjav (simplicity)
daya (kindness)
santosh (contentment), and
satya (truth)
as if these were nectar.

These are good human values which must

be practiced by a person who wants to
attain emancipation or freedom from
bondage of desires, greed, lust, attachment,
ego, envy or jealousy and revenge. Thus,
only a person of ethical conduct or a gentle
person is entitled to emancipation. For this
he must give up subjects of sensuary organs
like view, smell, voice, taste, etc. as poison.
These lead to bondage of vices.

Na prathvi na jalarmna’gnirm
vagurdhyourn va bhavan
esham sakshinmatman
vidrupam vidvi muktaye
(1.03)

13
“ O my son, you are not physical body made
of five elements – earth, water, fire, air and
sky. You are soul, a witness of all these
elements (body) you are chaitanya roopa
atman (soul).”

Yadi deham prathkkratya

citi vishamya tishathasi
Ayunev sukhi shanto
bandhmuk to
bhavishayasi
(1.04)

The moment you consider body as separate

from chaitnya atman (soul) and become
stable (in this knowledge), you will instantly
become happy, peaceful and free from
bondage.

Thus, mukti or freedom from bondage can

be instantly attained by an individual as
soon as he becomes stable in this
knowledge. This proves beyond doubt that
mukti is in our own hands – hasta kamalvat.
Na tvam vipradiko varno
na’shrami nakshagocarah
Asangoasi nirakaro
vishwasakshi sukhi bhav.
(1.05)

14
You are soul. You have no varna
(Brahmin, kshatriya, vaishya, shudra)
You have no ashrama (celibat, householder,
forester, sanyasi or renouncer), you can’t be
visible for sensuary organs.

You are unattached, formless witness of the

world. Think on these lines and attain
happiness.

dharma’dharmo sukham duhkham

maansaani na te vibho
na karta asi na bhokta asi
mukta avasi sarvada
(1.06)

“O Janak (soul) you are omnipresent or all

pervading. Dharma – adharma, pleasure –
pain are attributes of mind, not of yours
(soul). You soul, you are not doer, nor you
are user. Soul, you are ever eternal and free
from bondage.”

Soul is eternal and free from bondage. It has

nothing to do with dharma –adharma,
pleasure – pain, etc.

15
 Eko drashata’si sarvasya
muktaprayo’si sarvad.
aiyamev hi tai banho
drshtram pashyaseetaram
(1.07)

“O soul, you are sole witness of this all

illusory scene. You are always free from
bondage. Really it is your bondage that you
know that body (scene) is separate from
you.”

Aham kartetyahman
mahakrishnahidanshitah
Naham kateti vishwas’mrtacom
peetva sukhi bhava.
(1.08)

“You (soul) have been bitten by cobra of ego

of doer. Now you drink the nector of trust in
‘I am not a doer’ and be happy.”

eko vishuddhbodhoadhmiti
niscayavahina
prajvalya gyangahanam
veet shokah sukhi bhava
(1.09)

16
“You (soul), determine that you are pure
knowledge. Burn thick forest of ignorance by
this fire of knowledge and be free from all
mourning and thus, attain happiness.”

Yatra vishwamidam bhati

kalpitam rajjusarpavat
Anand parmanandah sa
bdohastvam sukham car
(1.10)

“In which this world appears as an illusion

like considering a rope as a snake that
eternal bliss like knowledge is you, self –
(soul). You roam with happiness.”

Muktabhimani mukto hi
baddho baddhabhi manyapi
Kim vadantih sayeham ya
matih sa gatirbhavet.
(1.11)

“In fact, one who has ego of freedom from

bondage is mukta (free) and one who has
ego of bondage and considers self as
bonded is bonded. Because in this world this
idiom is quite true that ‘Jaisi mati taisi gati’

17
We can be free or bonded as per our belief
or mind. To be free or mukta we must have
a trust or belief in our mind that we are free
from bondage (of vices).
‘Mind is the cause of bondage or mukti of a
man.’ This is stated in Srimadbhadvad Gita
and also in Brahmabindu Upanishad.

atma sakshi vibhuh purna

eko muktscidkriyah
asango nisprah shanto
bhramak sansarvaniv.
(1.12)

“Soul is witness, all pervading, complete,

sole, free and illumined non – acting
unattached, unenvions and at peace. But it
appears empirical (physical) due to illusion.”

Kootastham bodharm’
dvetmetmanam
pari bhavaya
abhaso’ham bhramam muktava
bhavam bahayamayantaram
(1.13)

“Give up this illusory empirical form and

leave aside internal and external thoughts

18
and be stable in thought of your advait
knowledge form of soul.”

19
 Dehabhiman pashen ciram
baddho’si putrak.
bodho’ham gyankhadgen
tam nishkratya sukhi bhav
(1.14)

“O son Janak, you have been bound by body

sense since long. I am knowledge form is a
sword. Cut your attachment by it and be
happy.”

Nihsango nishkriyo’si tvam

svaprakasho niranjanah
ayamev hi te bandhah
samadhimanutishthasi
(1.15)

“Let your bond be the practice of the

thought that you (soul) is unattached, non –
actor, Self – illumined and Stainless or Self –
pure.”

Tvayavyaptamidam vishvam
tvayi protam yatharthtah
Shuddha buddhaswaroopastvam
ma gamah shudracittatam
(1.16)

20
“The whole world is spread and woven in
soul. Truly, soul is the pure form of
knowledge. Therefore, you give up petty or
base concentration (of empirical or physical
body form). Don’t be bound by it.”

Examples of petty or base thoughts are “ I

am so and so. Son/father/husband/wife of so
and so. I have this position of authority. I
belong to elite class, caste, group. I belong
to that caste, community, province, religion,
region, nation etc. I am a sinner or mean. I
can’t attain emancipation. These are causes
of conflicts and act as obstacles in the way
of self – realization and attaining happiness.
We must get rid of such thoughts.

Nirpeksho nirvikaro
nirbharah sheetalashayah
Gaadhbuddhirshubdho
bhav cinmatra vassanah
(1.17)

You give – up all desires and expectations.

Be free from all vices and anxieties or
burdens. You be of serene disposition, deep
intellect, unperturbed mind and aim at
attaining chaitanya or self – realization.
Sakarmnrtam vidvi

21
 nirakaram tu niscalam
etatvopdeshen na
punrbhavsambhavam
(1.18)
“You consider all physical/material forms as
false. You will not be liable to rebirth if you
realize self that ‘I am soul. Formless, stable,
non – changing or eternal.”

Yathevadarshamadhyasthe
roope’mantah paritastu sah
tathaivasmin shareere’ntah
paritah parmeshvarah
(1.19)

“As only mirror is spread in and out form

and all sides everywhere, so God also
resides in and out of this body.”

Ek sarvagatam vyom
bahirantaryatha ghate
nityam nirantaram brahma
sarva bhoot gane tatha.
(1.20]

“As sky resides in and out of a pitcher so the

God always resides in all beings and
everywhere without any limitation of time
and space.”

22
 Terminology

• Knowledge (Gyanam) – Knowledge of God

and Soul.
• Emancipation (Mukti) - Freedom from six
vices.
• Non- Freedom from
attachment(Vairagya)- duals,
non-attachment to
person,
places, material
things,
subject of sensuary
organs,
action or karma and
its fruits.

• Pardon (Kshama)- Granting pardon or

excuse me who has
harmed you.
Freedom from
revenge.
• Simplicity (Arjav)- Absence of

23
 cunningness,
transparent,
straight
forwardness.

• Kindness (Daya)- Concerned to help

others in solving
their problems.
Merciful.

• Contentment (Santosh)- Happy with

whatever comes
in normal course.
No desire,
greed, lust,
dissatisfaction. No
envy.

24
• Truth (Satya) - Faithful
description of
what is seen.

• Nectar (Amrut) - Beneficial or

giver of
immortality.
• Human Values Pardon, mercy
(Manaviya Moolyas)- simplicity, truth,
kindness,
contentment,
etc.

• Sensuary 5 Karmendriyas
Organs(Indriyas)- like hand
feet, vital
organs. 5 gyane-
-ndriyas like
eyes, ear
, nose, mouth,
etc.

• Subjects of Sensuary Eyes – View

Organs(Vishayas of Nose - Smell
Indriyas)- Ear - Voice
Tounge – Taste.

• Poison(Vish) – Subjects of
sensuary

25
 organs.
(Vishayas
are like vish).

• Soul (Atman)- Self, part of

god,eternal,
immortal,
constant
element.
• Witness (Sakshi) - Observer,
neither karta nor
bhokta.

26
• Ethics (Neecti)- Good human
values, eternal
values like
Truth, non-
violence,
kindness and
donation.

• Dharma – Duty, ethics,

nature of
elements like
liquid
Flows down, fire
burns or gives
heat.

• Adharma- Violation of
ethics or duty.
Negative values
like falsehood,
cheating and
fraud, violence
misconduct, etc.

• ‘I ego’ – Appropriating
100% credit to
self for success.
Not giving credit
to any body.

27
 Major cause of
conflicts in
organization.
• Ignorance(Ag Taking right as
yan)- wrong and
wrong as right.
Assuming world
to be true and
denying
existence of
God.
Attached to
physical body
and denying
existence of
soul. Atheism
and eat, drink
be merry
culture.

• Happiness(A Spiritual bliss as

nanda)- opposed to
pleasure out of
material objects.
Realization of
soul.

• Illusion(Maya Attachment to
)- mortal world and
material objects,

28
 relation, etc.
What is false is
taken as true.

• Eternal Bliss(Shashwat Proximity of

Parmananda)- God.

• Chaitanya Soul- Realized soul.

Self-realized and
self-controlled
person.

29
 2

Thrill of Self Realized Disciple

_____________________________________________

King Janak (Disciple) speaks –

aho iranjanah shanto

bodho’hm prakrteh parah
etavantmahm kalam
mohonaiv vidambitah
(2.01)

“Alas! I am faultless, serene, knower and

away from the nature (prakriti) consisting of
three gunas (satva, raj, tamas). I have been
cheated since such a long time due to
attachment.”

yatha prakashyameko
deh menam tatha jagat
ato mam jagatsarvamathva
nac kincan
(2.02)

“I (soul) enlighten this body as well as whole

world. Therefore, the whole world is mine or
nothing is mine.

30
As an empirical truth, soul and world are
separate. Soul is illuminator and world is
illumined. From this standpoint, the whole
world belongs to soul. If soul leaves the
body, the whole world also goes off. It is
‘dvaita’ view.

But the supreme or absolute reality second

point soul is alone and nothing belongs to it.
It is called ‘advaita’ view. Micro merges with
macro. Soul is the illuminator of mind,
intellect and all sensuary organs.

Sashareermaho vishwam
parityajya maya
dhunaKutscitkaushaladev
parnatama vilokyate
(2.03)

“What a great surprise is it that I see the

God by the device of renouncing the world,
including body.”

What is renounced is attachment in body

and the world. Body and world are like a
dream only. They are mortal where as soul
is eternal and real.

World and body are false but not that

unreal. These are experienced or felt.

31
Therefore, one can’t desert them but only
attachment to these be given – up. Only this
renouncement of attachment is needed to
be happy. Waking up from the sleep of
attachment is the real sacrifice or
renouncement.
Constant awakening in self – realization is
the real renouncement. To know this world
as unreal and mortal is real renouncement.

I absolute knowledge differentiation is false,

I am not sensuary organs, worldly pleasures
are also not eternal. When we know soul or
realize self the mortal world can’t exist.
Happiness and bliss will be experienced
constantly.

yatha na toyato mitrastrangah

phen budbudah
atmano na tatha mitram
vishwamatmvinigratam
(2.04)

“As waves and phen and bubbles are not

different from water so world is not different
(separate) from soul.

32
 Tantumatro bhavedev
pato yaddvicaritah
Atmatanmatramevedam
tadvdvishwam vicaritam
(2.05)

“Thought will reveal that cloth is not

separate from thread. In the same way
world exists due to soul.”

Yavaivekshurse krlapta
ten vyaptaiv sharkara
Tatha vishwam mayikrlaptam
maya vyaptam nirantaram
(2.06)

“As the sugar made of sugarcane juice, the

world created by soul due to self – ego is
pervading in and out everywhere.”

Atmagyananjayadbhati
Atmgyanmatrabhaste
Rajvgyanad ahirbhati
tajgyanadbhasate na hi
(2.07)

33
“The world appears due to ignorance about
soul and disappears due to knowledge of
soul. It is just like a rope appears to be a
snake due to ignorance but snake vanishes
as soon as knowledge of rope is gained.”

Prakasho me nijam rupain

natirikto’smyaham tatah
yada prakashate vishuwam
tadaham bhasev hi
(2.08)
“Illumination is my (soul’s) form I am not
separate from it. When world appears, it is I
because world is my illumination.”

Aho vikalpitam
Vishwamgyanatmayi bhasate.
Rupyam shuktam phani
rajjo vari suryakare yatha.
(2.09)
“It is a great surprise that this world
assumed due to ignorance or illusion
appears in me (soul) like illusion makes
silver appear in conch, snake in rope and
water in sunrays.”
Matto viniragatam vishwam
mayaiv laya meshyati.
Mrdi kumbhojale veechin

34
 kanake katakam yatha.
(2.10)

“As pitcher merges in sand, wave merges in

water and golden bangle merges in gold so
this world arose out of soul merges in sol.”

Effect merges in its cause.

aho ahain namo mahyam

Inasho yasya na’sti me
brahmadistambparyantam
jagnnas he’pi tishtahtah.
(2.11)

“Wondrous, I (soul) remain even after

dissolution or destruction of this universe. I
am imperishable. My salutations to me
(soul).”

Time, place, creation (birth) and dissolution

(death) are concepts of mind. Soul is beyond
these concepts. Soul is birth, growth, decay
and death free. It is eternal.

aho aham namo

mahayamekoaham dehavan’pi
kvacinna ganta naganta
vyapya vishwamavasthitah
(2.12)

35
“Although I (soul) bear physical body, yet I
am separate from it. Neither I come nor I go
anywhere but I am all pervading in this
world. My salutations to me (soul).”

Aho aham namo mahyam

daksho nastih matsamah
Asamsprashya shareeren yen
vishwam ciram dhratam
(2.13)

“ I have held this since long world without

touching the body. My salutations to me
(soul) – chaitanya witness. None else in this
world is clever than me (soul).

aho aham namo mahyam

yasya me nasti kincan
athwa yasya me sarva
yadvamnangsagocaram
(2.14)

“My salutations to me (ego or I sense) who

is nothing in me ore who is known in me by
speech and mind as everything.”

Ego or I sense is nothing but everything

when it becomes subject of speech and
mind – I am so and so, I am big, I am great, I

36
am high, I am boss, I am wise, I belong to
such and such caste, religion, province etc.

gyanam geyam tatha gyata

tritayam na’sti vastavam
agyanadbhati yatredam
soahambasmi niranjanah
(2.15)

“The three factors knowledge,

knowledgeable and knower are not real.
This trinity-appears in which due to
ignorance that Brahman am I (soul) who is
pure being free from dirt of illusion or
maya.”

dvaitmoo! Maho dukham.

nanyatasyasti
bheshajam
drashyametan – mrasha
sarvameko’ham
cidraso’malah (2.16)

“Great surprise that the roof cause of all

pains lies in dual (dvaita). Its remedy lies in
knowledge only. All worldly or material
views are nothing but illusion or false. I
(soul) is the only unparallel, chaitanya rasa
and pure, free from all impurities.”

37
 Bodhmatro’hamgyanadupadih
kalpito maya
Evam vimrshato nityam
nirvikalpe stithirmam.
(2.17)

“I am pure knowledge. Only ignorance of

self has led to all trouble of illusion. Daily
practice of this thought has lead me to my
absolute pure state.”

True knowledge of self is Brahman. It can be

attained through daily thought of link
between ignorance and maya.
na me bandho’sti moksho va
bhrantih shanta nirashraya.
aho mayi stitham vishwam
vastuto mayi stithim
(2.18)
“I (soul) have neither bondage nor freedom.
Illusion of my birth was baseless. It is now
overcome. What a great surprise that the
world which appeared in me was really not
real.
Sashareermidam vishwain na
kincaditi niscitam
shuddhacinmatra atma c

38
 tatkasmin kalpana’dhuna
(2.19)

“Know for certain that this world and body

are nothing. Only soul is pure chaitanya. In
which I should presume this world?

World and body both are mortal and false.

Only soul is real, pure and immortal.

Shareeramsvarganar’kou
bandhan
mokshou bhayam tatha
Kalpanamatra mevaitat kim
mey karya cidatmanah
(2.20)

“Body, heaven, hell, bondage, freedom from

bondage (moksha) and fear are all more
imaginations. Thus, there remains nothing
to be done by chaitanya atman or illumined
soul or realized self.”

“Body, heaven, hell, bondage, freedom,

from bondage (moksha) and fear are all
more imaginations. Thus, there remains
nothing to be done by chaitanya atman or
illumined soul or realized self.”

39
When we realize self we instantly attain
happiness and bliss. All imaginary things will
blow away and self is required to do nothing
more. It will be fearless- no fear of death,
birth, growth, decline, sickness, hell or
heaven, moksha etc. will survive.

aho jansamuhe’pi na
dvaitam pashyato mam.
Aranyamiv samarttam
kva ratim karvandyaham
(2.21)

“Great surprise, after self-realization I (soul)

is seen in and out everywhere. No difference
lies in micro and macro. Everything appears
to be like a thick forest. Now with whom I
should have attachment when I see
everywhere myself (soul)?”

nahm deho na me deho

jcevo nahamaham hi citta
ayamev hi me bandh
asidhya jeevite spraha
(2.22)
“Neither I am body nor body is mine. I am
not jeeva . Really I am chaitanya atman.
Desire to live was really a bondage for me.”

40
When soul is immortal, desire to live in
material world with material /mortal means
is really bondage.
aho bhuvamkallolair
vicitraidrark
samutathim
mayyanantamahambhodhau
citvate samudhyate
(2.23)

“I am infinite sea and wind of citta blows in

me. Suddenly several world – like waves
arise from me.

mayyanantmahambhodhou
cittavate prashamyati
a bhagyanjeevvanijo jagat
poto vinashvarah
(2.24)

“These waves will disappear as soon as the

wind of citta comes to rest. The world (boat)
of jeeva (unfortunate businessman) is
wrecked and drowned in sear (soul).”

41
 Mayyanantamahambhodavashcary
a
vichayah
uddhyanti grhnanti khelanti
pravishyanti swabhavatah
(2.25)

“What a great surprise that in infinite sea

soul several of my soul waves (jeeva)
spontaneously arise, conflict, play and
merge.”

ne citta, no thought or cintan

no ego, no doer no sufferer
no doer, no paap – punya or heaven – hell

Only pure, illumined, immortal soul pure

happiness, pure bliss
I enjoy fearlessly for ever.

42
 Terminology

• Nature(Prakrati) - It consists of three

gunas or attributes and
their various
combinations.
• Trinity of Satvagun-
attributes(Trigua (White or pure or
ns)- knowledge) gives peace
sometimes ego.
Rajogun-(Yellow action)
Stress conflict
dissatisfaction
growth/decline,
gain/loss, always ego.
Tamongun-(Black
darkness or ignorance,
idleness) idleness
procrastination violence
arrogance.

• Dvaita - God,soul,man,world are

separate
entities.
(Madhvacharya’s
Philosophy)

• Advaita - God, soul and world are

one entity.

43
 World is mere illusion
(Shankaracharya
philosophy)

• Renouncement Giving up attachment

(Tyaga) - to world and material
things.

• Brahman- True Knowledge of

soul.To know that
ignorance and illusion
are interlinked.World is
false and soul is true
Brahman.

44
 3

Evaluation and Mentoring by Guru

through critical questions.
_____________________________________________

A (Guru) says to J (Disciple) –

avinashinatmannekam
vigyay tatvatah
tvatmagyasya dheerasya
kathm’rtharjne ratih
(3.01)

“When you have realized self. Then you

know soul is imperishable and unparalled
and you are patient then why you should
like or you are attached to earning wealth?”

Atmagyanadaho
preetivishayabhramgocar
shuktergyanto lobho
yatha rajatvibhrame.
(3.02)

“Great surprise that as ignorance about

conch shell leads to. greed in illusion of
silver so ignorance about soul leads to
attachment in illusory material things.

45
 vishavam sfrati yatredam
taranya ev sagare
so’hamsmiti vigyaya
kim doen ev dhavasi
(3.03)

“As waves arise in sea, the whole world

arises (sprouts) in me (soul). Knowing this,
why do you run here and there like a sinful
person?

shrutva’pi shuddhachaitanya’
tmanamati sundaram
Upastheatyantasamsakto
malinyamadhigachhati

“One who is attached to sexual organs even

after knowing soul as pure chaitanya and
very beautiful, he attains to malignancy.”

sarvabhuteshu catmanam
saurvabhutani catman
munerjanat ascarya
mamatvamanuvartate
(3.04)

“It is a great surprise that a knower of soul

as inside as well as everywhere, a muni,
continues I sense.”

46
 asthitah parmadvitam
moksharthe’pi vyavasthitah
ashcarya kamvashago
vikalah kelishikshaya
(3.06)

“It is a surprise that resting in param

advaita and making systematic efforts for
freedom from bondage, you become restless
for sex due to sexual practice of previous
births.”

udbhutam gyandurmitramavad
haryati durbalah
ashcarya kamkamakshet
kalamanantmanushritah
(3.07)

“Desire of sexual pleasure leads to

emergence of enemy of knowledge. It is
very weak and mortal in the end. Knowing
all this, still you desire sexual pleasure. It is
a great surprise.”

ehamutra viraktasya
nitya’mityavivekinah
ascarya mokshakamasya

47
 mokshadev bibhishika
(3.08)

“It is a great surprise that one who is not

attached to this world or other world and
who knows difference between mortal and
immortal and who desires moksha is fearful
of moksha and afraid of loss of sensuary
subjects.”

dhirastu bhoj mano’pi

peedayamano’pi sarvada
atmanam kevalam pashyan
na tusyati na kupyati
(3.09)

“You self – realized person when enjoying

material consumption (pleasure) or when
suffering pain do not become either happy
or angry because you always see soul only.”

ceshtamanam shareeram swam

pashyatyanyashareer vat
sanstave capi nindayam katham
kshubheynm mahashayah
(3.10)

“Great man, self – realized, knows own body

as separate from soul and acting separately.

48
How will he be upset by criticism or
appreciation?”

49
 Mayamitramidam vishwam
pashyan vigatkautakah
api sannihite mrtyou
katham trasyati dheerdhih
(3.11)

“One who knows this world as maya

(illusion) or as a dream or creation of maya
is free from exclamation and is of peaceful
intellect. How will he be harassed when
death approaches?”

nihspraham manasam yasya

nairashe’pi mahatmanah
tasyatmgyantrptasya
tulna ken jayate
(3.12)

“A mahatma (great soul), self – realized one,

whose mind is detached and free from
expectation, such a self – fulfilled person
can be compared with whom?

swabhavadev janati
drashyamettan kincan
idam grahyamidam tyajyam
sa kim pashayati
(3.13)

50
“A self – realized person who knows this
mortal world as nothing and is of peaceful
intellect shall for what know that this should
be taken or this should be renounced?”

Antastyaktakashayasya
nirdvandasya nirashishah
yadrcchya’gato bhogo
na dukhay na tushtaye
(3.14)

“One who has given – up soil of desires and

lust, who is free form duals (like pleasure –
pain, gain – loss, etc.) he will neither be
happy nor unhappy on getting any sensory
pleasures due to destiny or chance.”

A self – realized person leads life as a

witness only.

51
 Terminology

• Muni- One who knows that

soul is within me and
also everyone
• Mahatma- Great soul,self-
realised person
with detached mind
without any
expectation. Leads
life as witness only.

52
 4

Response of Disciple to Guru’s

Queries
___________________________________________

‘J’ (Disciple) replies to ‘A’ (Guru):

hantatmgysya dheerasya
khelto bhogleelya
na hi sanisarvahikairmudheh
sah samanta
(4.01)

“O hanta (O destroyer of my ego/ignorance)

Guru, there is no comparison between a self
–realized patient player of material
consumption with a foolish puller of the
burden of the world.”

yatpadam prepsavo deenah

shakradhyah sarvdevta
ahotatra stitho yogi
na harshmupagachati
(4.02)

“It is a wonder that Indra and all divines

desire that status and become pained for
not getting it, a yogi (self – realized person)

53
does not rejoice on attaining that supreme
status.

tajagysya pundya papabhyam

sparsho hygntanam jayate
na hyakashasya dhumen
drashyaman’pi sangatih
(4.03)

“Knower of Brahman or supreme status or a

self – realized person does not get a touch
of punya or paap in his inner – self sky.

May appear to be in the company of fog but

it is not so infact.”

atmaivedam jagat sarvam

gyatam yen mahatmana
yadrachya vartmanam tam
nishedvum kshamet kah
(4.04)

“That great soul who has known soul as the

whole world can’t be stopped by anyone in
acting as per own natural desire.”

Do’s and Do’nts are not applicable to self –

realized persons.

54
 Sbrahmastambparyanate
bhootgrame chaturvidhe
vigyasaiyev hi samrthyamiccha
nigacchavisarjane
(4.05)

“In this whole universe consisting of four

types of beings (andaj, swedaj, jarayuj,
udbhijja or dev, asur, pashupakshi,
manusya) only self – realized person is
capable of removing desire and non –
desire.”

atmanmadvyam kashcijanati
jagdeeshwaram
yadveti tatsa kurute
na bhayam tasya kutracit
(4.06)

“A self – realized person who knows God and

Soul as inseparable and puts it in his
conduct he will not get fear form anywhere.”

55
 Terminology

• Guru- Destroyer of Ignorance.

• Yogi- Self-realised person
united with God.
• Four Types of 1.) Andaj (born from
Beings- egg) –e.g., birds
2.) Swedaj (born from
perspiration)-
e.g., bugs,
mosquitos, flies.
3.) Jarayuj(born from
sex)-
e.g., humans.
4.) Udbhijja (born from
seed)-
e.g., plants.

Alternative
Meaning
1.) Dev – divine
persons.
2.) Asur – demoniac
persons.
3.) Pashu pakshi –

56
 animals and
birds.
4.) Manusya – human
beings.

Removing Ego of Self – Realized

Disciple by Guru.
___________________________________________

A (Guru) speaks to ‘J’ (Disciple)

na te sango’sti ken’pi kim

shuddhastya a ktumichasi
sanghatvilayam
kurvannevmev layam vrj
(5.01)

“You have no attachment. You are pure.

Why do you have desire to renounce? Your
body is made of five major elements – earth,
air, water, fire and sky. It will dissolve and
merge in those very elements. Therefore,
you be stable in your pure self.”

Ego of ‘I’ or self – sense may be dissolved

through merger of physical body into micro
or psycho - body. Your four – fold, merger is

57
involved in this process of “Ego or I
dissolution:-

58
 1. Merger of physical body into micro or
psycho – body.
2. Merger of universe into its base soul.
3. Merger of view, vision and viewer.
4. Merger of chitta into chaitanya soul.

Renouncement of material things without

giving up attachment to them is
meaningless. Even a sanyasi may develop
attachment in ashram, math, disciples etc.
unless our chitta merges into chaitanya
soul, renouncement leads us nowhere.
Renouncement for name, fame, publicity
nourishes our ego. One who renounces
accepts that he is bound by something. If he
is bound then he is ignorant. One who is
gyani is not bound. Ignorant can’t renounce
and gyani need no renouncement. Nothing
can touch a self – realized person.
Therefore, such a person has nothing to
renounce. Renouncement occurs in natural
way with self – realization. No extra action
to renounce is called for. You rest in your
pure self (‘svastha’) renouncement will
automatically occur. Real renouncement is
giving up of ego or I sense in physical body.

If there is viewer world is there.

If there is worldly person then world is there.

59
If there is consumer, objects of consumption
are there.

If viewer, worldly person and consumer are

not there, then world and material objects
will automatically disappear.

udeti bhavto vishwam

varidheriv budbhudah
iti gyatvaikmatmanmevemev
layam vrj.
(5.02)

“As waves and snow bubbles arise from sea

so arises world from you (soul). You know
the soul and rest in your self then world will
also merge in your self (soul).”

There is no destination except ‘soul’.

pratakshyam’
pyavastutwadvishwam
natyamle twayi
rajjusarpev
vyaktmevmev
layam vrj
(5.03)

60
“As snake appears in rope due to ignorance
the world appears in soul. It is visible yet
unreal. World is not in your real or pure self.
Therefore, you rest in your pure self ‘soul’

All worldly view is due to mind, not soul.

Merge mind in soul, world will disappear and
you will enjoy happiness and eternal bliss.

samdukhahsukhah poorna
ashanairashyayouh
samahsamajeevitmrtuh
sannevmev layam vrj
(5.04)

“You (soul) are complete. You are even in

pleasure and pain, hope and despair, life
and death. This evenness of mind will lead
you to merger. You be stable in your pure
self.”

61
 Terminology

• Five elements- Earth, sky, air, water

and fire.
• Four-fold merger- 1.) Physical body into
psycho Body.
2.) Universe into soul.
3.) View into vision
and viewer.
4.) Chitta into
chaitanya soul.
• Svastha- Resting in pure self
(chaitanya soul)
• Evenness of Free from duals like
mind- gain-loss, pain-
pleasure, I-you, life-
death, success-
failure.

62
 6

Queries Raised By Disciple

___________________________________________

‘J’ (Discile) asks to ‘A’ (Guru)

akashvadanto’hm
ghatvatprakratam jagat
iti gyanam tathaitasya
na tyago na graho laugh
(6.01)

“I (soul) is infinite like sky. No limitation of

time, space and thing applies to it. World
has origin and end like a pitcher. This is real
knowledge. Therefore, taking, renouncing
and merger of this world are not feasible.”

mahodadhirivaham sa
prapancs vicisanni bhah
iti gyanam tathetasya
na tyago na graho layah
(6.02)

“I (soul) am like a sea. This visible world is

like waves. This is knowledge. Therefore,
taking, renouncing and merger of this world
is not feasible.”

63
 aham sa shuktisankasho
rupyavadvishwa kalpana
iti gyanam tathaiv tasya
na tyago na graho layah
(6.03)

“I (soul) am like a conch shell and

assumption of world is like illusory silver.
This knowledge. Therefore, taking,
renouncing and merger of world is not
feasible.”

aham va sarvabhuteshu
sarvabhootanyatho mayi
iti gyanam tathai tasya
na tyago na graho layah
(6.04)

“I (soul) am all pervading in all creations

and all creations are in me. This is real
knowledge. Therefore, taking renouncing
and merger of world is not feasible.”

According to disciple king Janaka

disappearance of world is instant occurrence
of self – realization. No extra effort to
renouncement and merger of world will be
required. Happiness instantly experienced
when one becomes stable in pure self (soul).
‘swastha’

64
 Terminology

• Taking of word- To become attached

to world and mortal
things and beings.
• Renouncing the To be detached from
world- the world and mortal
things and beings. To
take sanyas.
• Merger of world- Merger of world into
soul.
• Real knowledge- Soul is pervading
inside and
everywhere.
• Disappearance of Merger of world into
world- soul. It is instant
outcome of self-
realisation.

65
 7

Self – realized Disciple’s World

_____________________________________

King Janak says to ‘A’ (Guru)

mayyanantmahambhodhou
vishwapot itastatah
bhramati swantvaten
na mamastya sahishnuta
(7.01)

“I (soul) am like an infinite ocean and world

is like a ship and my mind is like wind. The
ship (world) moves here and there by wind
(mind). I (soul) am not irritated by it.”

mayyanantmahambhodhou
jagadvidhih svabhavtah
udetu va’stmayatu
na me vrdhirn c kshatih
(7.02)

“I (soul) am like Infinite Ocean. World is like

waves in it. These arise and vanish
spontaneously. Neither am I (soul) increase
or decrease with it. I (soul) remain
unaffected by waves of world.”

66
 Mayyanantmahambhodhou
vishvam nam vikalpana
ati shanto nirakar
etdevhmastithah
(7.03)

“I (soul) am like an infinite ocean. The world

is a mere assumption in me. I am very
serene and formless. I am firm in this
knowledge or I am self – realized due to this
knowledge that the world is imaginary or
fiction and soul is real.”
jagan mithya brahm satyam’
na’tma bhaveshu no
bhavastatra’nante niranjanah
tyasakto’sprah shant
etdevahmastithah
(7.04)
“I am soul. I am not in physical body and
similarly physical body is not in me (soul).
Therefore, I am free form attachment and
envy. I am peaceful. I am firm in this
knowledge that I am not physical body. I am
separate from it.”

aho anmatramevahmindrajalpam jagat

ato mam katham kutra heyopadeyakalpana
(7.05)

67
“What a surprise that I (soul) am more
chaitanya and world is like magic. How can
there be any imagination of taking or
renouncement by me (soul)?”

“aham brahmoasmi” I am brahma. One who

remembers this has no mind. His mind
merges into soul which is pure and self –
illumined.”

Terminology

• Aham I am God. A person

brahmoasmi- whose mind merges
into soul attains the
status of brahm or
God.

68
 8

Confirmation of Quality of Disciple by

Guru
_____________________________________

tada bandho yada cittam

kincidvanchati shocati
kincinmunvicati grahyati
kincidrhy aharsha yati kupyati
(8.01)

“Bondage arises when chitta (mind) desires

anything, or it mourns, or renounces or
takes something or feels pleasure or
becomes angry.”

tada muktiryada cittam

na vanchati na shocati
na muncati na grahyati na
hrshyati na kupyati
(8.02)

“Freedom from bondage arises as soon as

chitta (mind) gives up all desires, mourning,
renouncement and taking, pleasure and
anger.”

mukti (freedom from bondage)is in our

hands. Mind itself is the cause of bondage

69
as well as freedom from it or mukti. One
can’t get mukti by demanding or asking.

Desire for mukti itself is bondage. It comes

through knowing self or self – realization.
This is the highway which leads us to
happiness and bliss. Mukti and bondage are
within the state of mind. So happiness is
also a state of mind.

tada bandho yada cittam

saktam kaswapi drishtishu
tada moksha yadacittamsaktam
sarva drishtishu (8.03)

“Bondage arises when citta (mind) is

attached to certain subjects. Moksha or
freedom from bondage is felt.

The very moment when citta is detached

from subjects of all sensuary organs –
seeing, listening, smelling, tasting, etc.”
yada naham tada moksha
yadaham bandhanam
tada
matveti helaya kincinma
grahan vimucca ma
(8.04)

70
“When ego (I sense) is absent, moksha is
present and vice – versa.

After contemplation neither you accept nor

you renounce anything in normal way.

Give up doer (karta) sense to be free from I

(ego sense) and enjoy happiness and bliss.

71
 Terminology

• Bondage- Desire of anything,

mourning,
renouncing taking
something, feeling
pleasure or becoming
angry.
• Chitta- Focused mind or
concentration
Note : Bhagwadgita
differentiates
between mind and
chitta but
ashtavakragita uses
them
interchangeably or as
synonyms.
• Mukti- Freedom from
elements of bondage
like desire mourning,
renouncing, taking,
pleasure, anger etc.
Desire from even
mukti is a bondage.
• State of Mind- Happiness, bondage,
mukti.
• Moksha- When I sense ego is
absent.

72
 It comes when karta
bhava (doer sense) is
given-up.
Several scriptures
differentiate between
mukti and moksha.
Mukti can be attained
while living and
moksha comes when
one is dead without
any vasana and
karma-bandhan. No
rebirth will be there
when moksha
attained.

73
 9

Evenness of Mind
_______________________________________

‘A’ (Guru) says to ‘J’ (Disciple):

krtakrte c dwandvani kada

shantani kasya va
evam gyatveh nirvedad
bhav tyag paro’vrti
(9.01)

“Do’s and do’nts and duals (pains and

pleasure, loss and gains, etc.) have subsided
of whom or when? It has never happened.
Knowing this, be detached in this world.

Don’t take any vow is the straight truth

revealed by Guru to disciple. It is the sure
way to happiness.

kasaysi tat dhanyasya

lokcestavloknat
jeevitechha bubhuksha
bubhut sopshamam gatah
(9.02)

74
“My dear disciple, (king Janak), fortunate is
one who is detached from observing worldly
efforts and whose desire to live, to consume
and to know has come to rest.”

anityam sarvamevedam
taptritayadosshitam
asaram ninditam heyamiti
niscitya shaymyati
(9.03)

“This whole world is mortal. It suffers from

three heats – daivik dehik and bhoutik
tapas. It is baseless or without substance. It
is condemnable and worth renouncing. Be
peaceful with this thought.”

Only brahma (soul) is immortal.

Ko’sou kalo vayah kim ya

Yatra dvandvani no nrnam
Tanupekshaya yatha praotvartu
Suddhi mavapnuyat
(9.04)

“When no duals are there, no time or death

will be there. No age will be there. One who
ignores duals, good or bad time, life and
death and has evenness of mind in

75
whatever comes his way in normal course
has attained all siddhi (success).”

Contentment in life and freedom from duals

and envy will lead to happiness.

nana matam maharushinam

sadhunam yoginam tatha
drshtva nerved mappanah
ko na shamyati manvah
(9.05)

“Maharshis and sages have given variety of

views. Be detached and indifferent to all
controversies who will not become peaceful
by this approach?”

Detachment to variety of views of

Maharishis and sages on how to be happy is
sure way to happiness.
Major controversial views of sages are
advaita, dvaita, shuddh dvaita, vishuddha
dvaita, carvak darshan, sankya darshan,
vatsayan’s kama (sex) darshan, saguna –
nirguna, vedavad, etc.”

76
 krtva murtiparigyan
caitanyasya na kim
guruh
nirvedsamtayuktaya
yastaryati samsrteh
(9.06)
“One who attains self – realization through
detachment, evenness of mind, device and
knows chaitanya atman (soul) and attains
self emancipation or freedom from bondage
becomes ‘Guru’ of self. Such a person need
no other guru.”
pashya bhootvikaramstvam
bhoot matran yatharthatah
tatakshanatbandh nirmuktah
svaroopstho bhavishyasi
(9.07)
“You will attain freedom from bondage and
be stable in your true self (atman) the
moment you see physical body made of five
major elements and sensory organs and
their subjects as mortal and separate from
you (soul).”
vasana ev samsar iti
sarva vimucca tah
tattyago vasnatyagat

77
 stithirdhya yatha ta tha
(9.08)

“Give – up all desires thinking that desires

are world. Renouncement of desires itself is
renouncing the world. You give – up desires
and attain the supreme status (mukti)
instantly.”

Increase your desires expand your world. Be

more unhappy. Give – up desires and attain
instant happiness.

78
 Terminology

• Vow- Shapath. Avoid

taking vow and be
happy.
• Three Heats- Daivik – Displeasure
of divines/gods.
Dehik – Physical
body sickness.
Bhoutik – Mental
sickness.
• Siddhi- Freedom from duals,
non-attachment to
good or bad time,
life-death, evenness
of mind.
Contentment in life
and freedom from
duals and attachment
given happiness. It is
siddhi of human life.
Be indifferent or
detached to various
philosophical
approaches or
schools of thought

79
 (dvait-advait,
shuddha dvait etc.)
• Guru of self- One who attained
self-realisation
through detachment,
evenness of mind
and knows atma as
chaitanya and has
attained mukti from
bondage. Knows soul
separate from
physical body.

80
 10

Detachment from Three

Purusharthas
_____________________________________

Guru (A) says to Disciple (J)

vihay vairinam
karm’rth c’nrthsankulam
dharmmapyetyorhetum
sarvakadarm kuru
(10.1)

“Give – up your enemy desires and harmful

wealth and cause of both ‘dharma’” Give up
kama, artha and dharma and disrespect all
the three.”

Thus, guru directs disciple to follow

‘vairagya’ or detachment from even three
purusharthas of human life. This advice is
meant for self - realized persons only.

swapnendrajaalvat pashya
dinani trini panchva
mita kshetradhanagardar
dayadisampadah
(10.2)

81
 “Friends, land, wealth, house, wife
relatives, etc. all are for a few days only.
This is all like a dream or magic. You see all
material wealth like a dream or magic only.
Don’t get attached to them.

yatra yatra bhavttrashna

samsar viddhi tatra vai
prodhvairagyamashritya
veettrshnah sukhi bhav
(10.3)

“World is where trshna or lust is there. Be

happy by adopting vairagya and giving up
lust.”

Delusion and attachment can’t touch a

vairagi person.

Key to happiness is given by Guru to king

Janak ‘veettrshna sukhi bhav’ Give – up
lust and be happy.

trshna matratmako
bandhastannasho moksha ucayate
bhavasansaktimatren
praptitushtirmujhumuhuh
(10.4)

82
“Lust itself is a form of bondage. Freedom
from bondage or moksha is simply
destruction of desires and lust. You will
enjoy eternal bliss by detachment to world,
i.e. destruction of desires and lust.”

Lust leads to discontentment in life and

makes you poor. Its absence leads to
contentment in life and makes you rich or
happy.

tvmekscetanah shuddho
jadam vishvamsattatha
avidhyapi na kincitsa
ka bubhutsa tathapi te
(10.5)

“You are only one pure chaitanya (soul). The

world is inert and untrue. What is called
ignorance (avidhya) is nothing. Then what
do you want to know?”

When a self – realized person like king

Janaka has no ignorance, he should not have
any desire to know. For such persons
learning through shastras or (scriptures)
Vedas and Vedantas is not required.

83
 rajyam sutah kalatram
shareerani sukhani c
sansaktsyapi nashtani
tav janmani janmani
(10.6)

“Your kingdom, sons, wives, bodies,

pleasures of several births have vanished
inspite of your attachment to them”.

When your body is not yours what else can

be yours? Give – up attachment to them and
be happy.

almarthen kamen
sukrten’pi karmana
ebhyah smasarkantare
na
vishrantmbhaanmaanh
(10.7)

“Mind could not attain peace in this forest

of world by wealth, desires, pundya. Now all
these things have reached limits.”

krtam na kati janmani

kayen mansa gira
dukhmayasadam karma

84
 taddhypuparmyatam
(10.8)

“You don’t know for how many births you

have done painful and stressful actions by
mind, body and speech (to attain dharma,
artha and kama). Now you stop it and be
detached.”

None could be happy in this world by

wealth, family and other material objects.
Those who don’t have, they suffer pain of
absence. Those who have, they suffer pain
of having more and worry or anxiety of
protection and those who suffer loss of what
they have become intensely painful.”

Therefore, all are unhappy. Only those who

are ‘detached to material objects and rest in
‘self’ (soul) are happy.

85
 Terminology
• Three Kama (desire), artha
purusharthas- (wealth), dharma
(duty/ethics). To be
happy detach from
three purusharthas.
• Trishna- Excess greed or lust.
To be happy, given-
up lust.
• Shastras- Scriptures – Vedas
(4), vedanga (8),
upanishadas (108),
purans (18).
Epics – Ramayana
and Mahabharata.
• Vedas- 4 Vedas – Rig veda,
yujurveda, atharva
veda, samveda.
• Vedanta- Essence of Vedas –
upanishadas,
shrimadbhagvadgita.
• Unhappy- Attached to world
and mortal things.
Desire to have, desire
to protect, pained
due to loss of what

86
 was possessed.
(Detach from world
and material objects
if you want to be
happy).
11

Knowledge which leads to

Happiness
___________________________________________

Guru (A) says to Disciple (J) –

bhav’bhav vikarasca
svabhavaditi nishcai
nirvikaro gatkleshah
sukhenaivops hamyati
(11.1)

“Emergence and disappearance of universe,

rise and downfall, birth, decay, death and
rebirth of body all happen in natural way.
One who knows this for certain will become
free from pleasure and pain and will attain
instant peace.”

ishvarah sarvanirmata
nehanya iti nishcai
antargalit sarvashah

87
 shantah kvapi na sanjate
(11.2)

“That God is the creator of all, one who

knows for certain, his all expectations will
dissolve and he will attain instant peace. He
will not be attached to anything.”

Knowing that God is Karta, Harta and

Samharta of all, you be detached and attain
instant peace.

apadah sampadah kale

daivadeveti nishcai
trptah svastheridriyo nityam
na vanchati na shocati
(11.3)

“The time good and bad things happen in

life as per destiny (prarabdha of past births
karmaphala). Those who know this for
certain will always be happy and peaceful.
He has no desire, no regrets.”

sukhdukheh janmamrtyu
daivadeveti nishcai
sadhyadarshi niraysah
kurvnn’pi na lipyate
(11.4)

88
“One who sees destiny (prarabdha) in
pleasure and pain, birth and death, will do
his duty (action) without attachment to it.
He will be free from efforts, labour or
stress.”

89
 cintaya jayate dukham
nanyatheheti nishcai
taya heenah sukhi
shantah galitsprah
(11.5)

“In this world pain arises from worry only.

One who knows this for certain will become
free from worry and attain happiness and
peace and be free from all heat of mind or
stress.”

Cah gayi cinta miti

manua be parvah
jis ko kutch nahin cahiye
vo shahon ka shah
(Saint Kabir)

“One who is free from desires and anxiety,

whose mind is care free, who has no
expectations is really a king of kings.” (Saint
Kabir)

naham deho na me deho

bodho’hmiti nishcai
kaivalyamiv samprap
to na simrtkrtam krtam
(11.6)

90
“I am not body. This body does not belong
to me. I am true knowledge. One who knows
this for certain, he has attained moksha. He
does not keep record of what he has done or
what he has not done.”

abrahamstambparyantmahmeveti nishcai
nirvikalpah shucih shantah prapta’prapta
nivrattah
(11.7)

“One who knows for certain that I (soul) has

remained in all universe from Brahma to
straw, he will become free from all resolves
and options. He will be pure and peaceful,
He will be unconcerned with what is
attained or not attained.”

nanaasjaruamidam vishvam
na kishcditi nishcai
nirvasanah sfurtir matro
na kishcidiv shamyati
(11.8)

“This wonderful world is nothing. One who

knows this for certain will become free from
desires. He will be soul (chaitanya) and not
body. He will, thus attain peace.”

91
Thus, Guru directs a self – realized disciple
to know for certain that rise and fall,
emergence and disappearance, birth – death
and re – birth happen in this world in natural
way. God is the creator of the whole
universe. Destiny made of our past
prarabdha karma is supreme and the it is
the exclusive cause of all duals like pleasure
– pain, gain – loss, success – failure, etc.
Worry or anxiety is the main source of pain.
It is rooted in desires and lust. Therefore, be
free from desires, lust, expectations,
attachments. Do your duty in a detached
way (nishkam karmayoga of Gita). Be free
from resolves and options. Decide and
concentrate on its execution. This
knowledge will make you happy, resting in
pure self or chaitanya atman.

92
 Terminology

• Destiny- Luck, prarabdha,

fate, karma phal of
past deeds.
‘ Man is bound by
past karma-based
destiny but he is
maker of future
destiny through
doing good karma.’
• Stress- Heat of mind. (Be
free from
attachment, worries
and anxieties, no
stress will arise. Give-
up expectations and
be happy.)

93
 12

Experience sharing by self – realized

Disciple
_____________________________________

Disciple (J) says to Guru (A):

kaykrityasah poorva tato vagvistrasah

atha cintasahastsmadevmevahmasthitah
(12.1)

“First I was disgusted by actions of physical

body, then I was frustrated by speech
expansions. Lastly I was disgusted by
worries. Now I rest in my true self (soul).”

Preetyabhaven
shabdaderdrashyatvenc’tmana
h
vikshepaikagra brdaya
evmeva’hmasthitah
(12.2)
“Now my mind is free from all distractions of
attachments to voice and other subjects of
sensuary organs. Soul is invisible. Now I
firmly rest in it.”

94
 Samadhyasnadivikshiptau
vyavharh samadhaye
evam vilokya
niyamevmevahmasthitah
(12.3)

“Samadhi asana etc. are needed by a

person whose mind is distracted and
transactions are required for a person in
samadhi. Seeing this rule now I rest in my
true self.” I have reached a stage of auto –
samadhi or sahaj samadhi for which no
efforts are to be made for going into
samadhi or leaving it.

Heyopadeyavirhadevam
harshavishadyoh
abhavadadhya he
brahnnevmevahmasthitah
(12.4)

“O brahma swarupa Gurudev, I truly rest in

my pure self (soul) today after being free
from what is to be taken and what is to be
renounced. Joy and dejection have
disappeared for me.”
ashramanashramam dhyanam
cittaswikrtvarjanam
vikalpam mam

95
 vikshyaitairevmevahmasthita
h
(12.5)

“I rest in true self now having learnt that

whether to live in asharm or not, to mediate
or not, to accept or not to accept my mind
all are options to be decided by me,”

As a self – realized person, disciple king

Janak asserts that he has mastered his mind
or he has established control over self.

Karmanushthan
magyanadhyathaivoparamstath
a
buddhva samyagidam
tattvamevmevahamasthitah
(12.6)

“It is action out of ignorance to be or to

refrain from doing. Knowing this well, now I
rest in my true self.”

Be akarta to be happy. Ego or I sense in

doing or not doing be given up.

acintyam cintymno’pi
cintaroopam bhajatyasau

96
 tyaktva tadbhavnam
tasmaddevmevahmasthitam
(12.7)

“Soul is being thoughts. One who thinks of it

becomes as per thought. I have left thought
of soul and now firmly rest in my true self.”

Those who think of soul they also develop

worry to know it. Soul is beyond thoughts.
This realization will lead you to self –
realization full of happiness.
evmev krtam yen sa
krtartho bhavedsau
evmev svabhavo yah sa
krtartho bhavedsau
(12.8)

“One who has attained this state of self –

realization, happiness and bliss is
commendable. One who has developed this
type of nature (attitude) of
nijanandswaroopa’ deserves all praise.”

97
 Terminology

• Samadhi- Final or ultimate

stage of Patanjali’s
Ashtanga Yoga.
• Sahaj Samadhi- Automatic Samadhi.
It is attained by lord
Shiva. It happens at
its own. No efforts
are to be made for it.
• Options- Choices.
• Akarta- Free from doer sense
or I ego. Detached
karma yogi.
• Nijanand Enjoying bliss by
swaroopa- resting in pure self.

98
 13

Attributes of a Happy Person

_____________________________________

Disicple (J) says to Guru (A):

akincanbhavam swasthyam
kipeentve’pi durlabham
tyapadane vihayasmadahmase
yatha sukham
(13.1)

“I (physical being) don’t exist. Only soul

exists. This knowledge leads to mental
peace which may be difficult even by
wearing kaupin i.e. becoming sanyasi. I live
happily after giving up thought of taking and
renouncing.”

kutrapi khedah kayasya

jihav kutrapi khidyate
manah kutrapi tatyaktva
purusharthe stithah
(13.2)

“In some actions body is pained, in some

other actions tongue is pained and in still
some other actions mind regrets. Leaving all
these actions, I rest happily in my true self.”

99
 kratam kimpi naiv
syaditi saricintya tatvatah
yatha yatkartumayati
tatkrtva’se yatha sukham
(13.3)

“Essentially no action really exists. I perform

action as it comes and live happily.

“hani – labh, jeevam – maran, jas – apjas

vidhi (destiny) haath” – Tulsidas ji

One will become happy and peaceful with

this thought or knowledge. We should not
worry about what is beyond our control. This
is a golden principle of management to be
happy.

karmanaish
karmyrnirbandhbhava
dehasth yognah
sanyogayog virhadahmase
yathasukham
(13.4)

“I being free from ego of physical body, am

beyond bondage of karma and nishkarma
(Action – inaction). Joining and separation do

100
not apply to me. I rest in my true self
(atman).”

Taking and renouncing karma lies in

ignorance. Action – inaction lies in ego of
physical body. Pundya – paap karma applies
in karta sense.
sat, raj, tam actions lie in illusion when
nature is to be obeyed. When one rises
above ego – sense of body and karta then
joining and disjoining of action will not
apply.

artha’nartho na me stithya
gatya na shaynenva
tishtan, gaccham svapan
stasmadahmase yatha
sukham
(13.5)

“Neither I have only gain nor any loss in

action or inaction. I am happy in all states.

svapato nasti me hanih

siddhiryatnavato neva
nashollasou vihayasmadahmase
yatha sukham
(13.6)

101
“Free from gain or loss in action, I live
happily.”

Sukhadirupaniyamam
bhaveshvalokya
bhoorishah
shubha’shabhe vihaya’s
madahamase yatha sukham
(13.7)

“In all material things I have repeatedly

observed uncertainly or irregularity of
pleasure and pain. This has led me to give
up good and bad dichotomy and live
happily.

102
 Terminology

• Kaupin- Sanyasi’s inner wear.

It is called ‘Langoti’
also.
• Sanyasi- One who has
renounced world.
• Nishkarma- Inactive, idleness.

103
 14

“Svastha” or Super Peace

_______________________________________
Discile (J) says to Guru (A)

prakrataya soonya citto yah

pramadadbhavbhavnah
nidrito bodhit ev
ksheensarisarno hi sah
(14.1)
“One who is free from thought of subjects of
sensory organs by nature but thinks
unwisely or due to carelessness about them
appears to be awake but infact he is bodily
sleeping. His world has weakened.”
One who is free from desires is called
shoonyocitta. He may consume what comes
his way without any attachment. He is
sleeping in world (appears to be negligent or
pramadi but really he is awake and his

104
attachment to consumption or objects of
sensory organs is weakened.

kvadhanani kva mitrani kva

me vishayadasyavah
kva shastram kvac vigyanam
yada me galita spraha
(14.2)

“When my desires are destroyed, then

wealth and friends, objects of sensory
organs, shastras (scriptures) , science are
meaningless for me.”

vigayate sakshi purushe

parmatrmani c
ishavare
nairashye bandhmokshe c
na cinta muktye mam
(14.3)

“Knowing that soul is witness and part of

God, I have no desire of bondage and
freedom from it. I am not worried about
mukti or freedom from bondage.”

Antravikalpashoonyasya
bahih svcchandcarinah
bharantasyev

105
 dashastastastadrasha ev jaanate
(14.4)

“Internally optionless and outwardly

confused person roaming freely can
describe his state himself only. None else
can describe his condition.”

Such a person is called ‘paagal’ meaning

thereby not idiot but who has attained
happiness and bliss. He himself knows his
state and he himself can describe it.

“Paagal ki gati pagal jane

aur na jane koi”. ……
Meera bai

This is the state of eternal bliss or supreme

peace which dicople ‘J’ has attained and
describes to guru ‘A’.

106
107
 Terminology

• Shoonya chitta- Free from thought of

subjects of sensuary
organs.
• Paagal- Who has attained
happiness and bliss.

108
 15

Essence of happiness

Guru (A) preaches to Disciple (J]

essence of self – realization or
happiness.

yatha thatho – pdeshen

krtrarthah
sattvabuddhimaan
ajeevam’pi jigyasuh
parstatra vimutiyati
(15.1)

“A disciple of pure intellect like you, king

Janaka, will gain knowledge by even a short
discourse. Others may get deluded inspite of
being attending discourse for whole life with
great thirst for knowledge.”

moksho vishayavairasya
bandho viashayiko rasah
etavadev vigyanam
yathecchasi tatha kuru
(15.2)

109
“Having no interest in objects of sensory
organs (vishayas) is called moksha and
reverse is called bondage. This is real
science. Therefore, you do as you wish.”

Unstable or attached mind is world and

stable mind is moksha or freedom from
bondage.

Guru has given freedom of choice to

disciple. He has not mandated any way. This
is the unique feature of our culture where
guru gives freedom to decide to his disciple.
Competent or adhikari disciple is fit to enjoy
this freedom it can’t be given to all but it is
reserved for competent disciples like Arjuna
and Janak.

Vagmipragyamahodhyogam
janam mookjdalsam
karoti tattvabodho’yamatstyakto
bubhukshubhih
(15.3)

“This preaching of essence makes talkative

person silent, intelligent person idiot and
action – oriented person idle. Therefore,
this preaching is not meant for
materialistic persons.”

110
This preaching of essence is useful for self –
realized disciples like king Janak only.

na tvam deho na te deho

bhokta karta na va
bhavan
cidrupo’si sada sakshi
nirpekshah sukham cara
(15.4)

“You are not body or body does not belong

to you. Alternatively, you are neither doer
nor user. You are always a witness,
chaitanya (soul) without any expectation.
Therefore, you roam happily.

ragadveshou manodharma
na manaste kadacan
nirvikalpo’si bodhatma
nirvikarah sukham car
(15.5)

“Attachment and envy are functions of

mind. Mind is never yours. You are
optionless pure soul, free from all vices.
Therefore, you roam happily.”

sarvabhuteshu c’tmanam

111
 sarva bhutani c’tmani
vigyay nirahamkaro
nirmamastvam sukhi bhav
(15.6)

“See soul in all beings and all beings in soul,

be free from ego and attachment and, thus,
be happy.

vishvam sfurati yatredam

taranga ev sagare
tattvamev na sandehascinmurte
vijjavaro bhav
(15.7)

“Undoubtedly the world arises in you like

waves in sea. O chitta swaroopa, you be free
from all worry.”

shrdvasva tat shradvasva

natra moham kurushuva
bhohgyanswaroopo
bhagwanatma
tvam prakrateh parah
(15.8)

“O dear disciple, have faith, have trust,

Don’t be deluded. You are gyanswaroop

112
atman God. You are free from dual of God
and jeev.

guneh sanveshtito
dehstishthatyayati yati c
atma na ganta naganta
kimenmanu shocati
(15.9)

“Physical body arrives, remains and departs

(sat, raj, tam). Soul neither comes nor goes.
Never mourn for it.”

Physical body is made of five basic elements

– earth, ether, fire, water and air and it
submerges in the same elements.
‘panch bhoot may adham shareera - Tulisdas
Its birth, growth, decline (sickness) and
death are inevitable.’ Soul is not subject to
this cycle. Know this and be happy.
dehstishthatu kalpantam
gacchtvdhaiv va punh
kva vriddhih kvac va
hanistv cinmatrarupinh
(15.10)
“Whether this body remins till the end of
this kalpa or it falls today it is immaterial.

113
You are soul (chaitanya). Neither you grow
nor you decline. It is the attribute of physical
body, not of yours.”

Tvayyantmahambodhou
vishvaveech svabhavtah
udetu vastmayatu na te
vrddhirn va kshatih
(15.11)
“Like Infinite Ocean, worldly waves arise and
submerge in you. No growth or decline is
caused by it in you (soul).”

tat cinmatraroopo’si
na te bhinmmidam jagat
atah kasya katham
kutra heyopadeya kalpnae
(15.12)

“O dear disciple son Janak, you are

cittaswaroopa. This world is not different
from you. Then assumption of taking and
renouncing arises why, for whom, how and
where?”

eksmitravyaye shante
cidakashe’male tvayi
kuto janmkutah karma

114
 kuto’hanakar ev c
(15.3)

“Where are birth, action and ego in you

pure, peaceful, serene and eternal soul?”

yatvam pasyasi tatraikstvemev

pratibhasse
kim prathak bhasate
swernatkatkangadnupruam
(15.14)

“Wherever you see you (soul) appear.

Jewellery made of gold can’t appear
different from gold.”

ayam so’hmayam naham

vighagmiti santyaja
sarvamatmeti nishcitya
nihsankalpah sukhi bhav
(15.15)

“Leave aside divisions like this am I that am

I not. All is soul. Determine this and be free
from resolves and be happy.”

tavaivagyanto vishvam
tvamekah parmarthatah

115
 tvatto'nyo nasti sarisari
na sansari c kashacan
(15.16)

“World appears due to your ignorance. You

are alone and exclusive. Neither there is
God nor jeeva separate from you.”

bhrantimatramidam vishvam
na kishciditi nishcai
nirvasanah sfoortimatro
na kincdiv shamyati
(15.17)

“This world is illusion and nothing else. Who

knows this is free from desires and pure
chaitanya (soul) and nothing else. Thus,
attain peace.”

ek ev bhavambhodhava
seedasti bhavishyati
na te bandho’sti moksho va
krtkrtyah sukham car
(15.18)
“For this ocean of world you are alone. No
bondage or mukti is there. You are self –
fulfilled. Therefore, you roam happily.

116
 maseankalpavikalpabham
cittam kshobhay cinmaya
upshmya sukham tishtha
swatmanyananda vigrahe
(15.19)
“O cittaswaroopa Janak, don’t make your
citta restless due to resolves and options. Be
peaceful and rest in your true self
‘anandaswaroopa’ and be happy.”

tyajaiv dhyanam sarvatra

ma kincitvridadi dharya
atma tvam mukta evasi
kim vimrashya karishyasi
(15.20)

“You don’t meditate on anything. Avoid any

holding in you hear. Being soul, you are
really free from bondage. What you will do
by thinking?

If object of meditation is not known, you

can’t meditate. If it is known, then you need
not meditate.

Again the word of caution is repeated. This

essence preaching is meant for self –
realized persons only.

117
118
 Terminology

• Real science- Attachment to indriya

vishyas is bondage
and detachment to
indriya vishyas is
Moksha (free from
bondage).
• Unstable mind- Attached to world or
maya.
• Stable mind- Detached from world
or maya. It is free
from bondage or
mukta.
• Gyanswaroopa- Soul/God. Jeeva and
Soul/God are one and
inseparable as per
advait philosophy.
• Chittaswaroopa- Your world appears
according to your
thought. World
appears due to
ignorance. God and
jeeva are not
separate from you.
• Self-fulfilled- Free from bondage
and mukti both.
• Anandswaroopa- Staying in pure
chaitanya soul full of
eternal bilss.

119
 16

Way to self – realization

_____________________________________________

Guru (A) shows way to sadhkas to attain the

goal of self – realization. This is meant for
sadhakas wherever essence preaching
contained in preceding chapter 15 is meant
for siddhas or self – realized disciples.

accakshav shranu va tat

nanashaystray anekshah
tathapi na tav svasthyam
sarvavishmaranadrte
(16.1)

“Dear son, you say to listen several

scriptures. But you can’t be stable in your
self (svastha) without forgetting all
scriptures.”

bhogam karma samadim v

kuru vigya tathapite
cittam
nirastasarvashamtyartham
rocyishyati
(16.2)

120
‘O wise Janak, whether consumption or
samadhi whatever you do your mind will
attract you to your self (soul) when it will be
free from all expectations.

Self – realization can’t be thought of when

mind is clouded by expectations.

ayasatsaklo duhkhi
nainam janati kascan
anenaivopadeshen dharyah
praprnoti nivrattim
(16.3)

“Everybody is pained by actions but does

not realize this. One will attain emancipation
through this discourse.”

vyapare khidhyate yastu

nimeshorimeshyorapi
tasyalasyadhurinasya
sukham nanasya kasyacit
(16.4)
“Top leader of idlers who feels pain in
blinking of eye is really happy. Others can
never be happy.”

121
 idam krtmidam neti
dvandairmuktam yada manah
dharmarthakam moksheshu
nirpeksham tada bhavet
(16.5)

“When mind becomes free from do’s and

don’ts only then it becomes free. Then it will
be indifferent in your purusharthas (dharma,
artha, kama and moksha).

virakto vishayadveshta
ragi vishayalolupah
grihamoksha vihinastu na
vir akto na ragvan
(16.6)

“Those who are vairagi (detached) they

develop aversion to subjects of sensory
organs and those who are ragis (attached)
they develop attachment to subjects of
sensory organs. One who does not take or
renounce subjects of sensory organs is
neither virakta nor attached.”

heyopadeyatam
tavatsansarvitpankurah
spraha jeevati yavadvai
nirvicardashaspadam

122
 (16.7)

“Stress survives till irrationality exists. Till

then really tree of this world will sprout.
That sprout is called taking and
renouncing.”

pravrattam jayate rago

nivrattou dvesh ev hi
nirdvandvo balavadhimanevmev
vyavasthitah
(16.8)

“Action leads to birth of attachment and

inaction leads to birth of envy. Therefore,
wise person will lead life like an innocent
child free from duals.

hatumichhati sansaram
ragi dukhjihasya
veetrago hi nirdukhastsmitrapi
na khidhyate
(16.9)

“Attached persons want to renounce world

to get rid of pain but unattached person free
from pain has no regrets even when living in
this world.”

123
 yasyabhimano mokshepi
dehe’pi mamata tatha
na c gyani na va yogi
kevalam dukhbhagsan
(16.10)

“Those who are attached to moksha and

have ego of physical body are neither gyani
nor yogin. They are simply to share pain.”

None can be a yogi without giving up

resolves.

haro yadhyupdeshta te
harih kamaljo’pi va
tathapi na tav svasthyam
sarvavismarnadrte
(16.11)

“You can’t get peace or be stable in your

pure self (svastha) unless you forget every
thing inspite of preachings received from
Brahma, Vishnu and Shiva.

You have to forget world – Desires, Status,

Caste, Creed, Ego of ‘I’ sense in body and
action – in order to be happy.

124
 Terminology

• Sadhaka - Practitioner of
detachment
• Siddha- Self-realised
• Ragi- Attached Person
• Vairagi- Detached Person
• Yogi- A person free from
resolves
• Forgetting Giving up desires,
world- status, caste, creed,
community, ego of I
or doer state.To be
happy, forget world.

125
126
 17

Qualities of Jeevanmukta
_____________________________________________

Guru (A) describes qualities of

jeevanmukta (one who has attained
freedom from bondage in life time and
enjoys bliss and happiness being stable
in one’s pure self or ‘svastha’)

ten gyanphalam praptam

yogabhays phalam tatha
trauptah svachendriyo
nityamekaki ramate tu yah
(17.1)

“Really fruits of gyana and practice of yoga

are reaped by those who are self –
contented, pure by sensory organs and
always roam all alone.

na kadacijjagatyasminstatvagyo
hanta khiddate
yadeken tenedam, poorna
brahmandmandalam
(17.2)

127
“Tatvagyani (knower of essence) will never
come to grief in this world because this
whole universe is filled by him alone.

Jeevanmukta or tatvagyani will never be

affected by any pain and will never
experience any regret or pain in this world.

na jaata vishayah ke’pi

svaramamharshayantyam
shallaki pallavpreetmivebham
nimbpallavah
(17.3)

“No subjects of sensory organs will ever give

joy to jeevanmukta like an elephant who will
not enjoy eating neem leaves when it has
already enjoyed taste of shallaki leaves.

yastu bhogeshu bhukteshu na

bhavatyadhiva sitah
abhukteshu nirakarishi ta
drsho bhavdurlabhah
(17.4)

“It is rare to find a jeevanmukta person in

this world who will not develop desire for
those objects which he has already

128
consumed and will also have no desire for
those objects which he has not consumed.”

bubhukshurih sansare
mumukshurapi drashayate
bhogmokshanira kankshi
virlo hi mahashayah
(17.5)

“In this world we see persons who desire

consumption or emancipation but a
mahatma (great soul) who does not desire
either consumption or emancipation is
rarely found.”

dharmarthekammoksheshu
jeevite marane tatha
kasyapudarcittasya
heyopadeyata na hi
(17.6)

“Jeevanmukta is kind hearted. Really he will

have neither taking nor renouncing
inclination in four purusharthas (dharma,
artha, kama and moksha), life and death.”

vancha na vihswavilaye na
dveshstasya c stithah

129
 yatha jeevikaya tasmadvnya
aste yathasukham
(17.7)

“Such a person (jeevanmukta) will have no

desire of dissolution of the world and no
envy for its continuation. He will lead his life
in whatever he gets and will live with
happiness.”

krtartho’ nen gyanenetyevam

galitdhih krti
pashychharandvansprashnjighan
n ashnasteyatha
(17.8)

“One filled up with this knowledge (gyanam)

will see his intellect merged. He will lead a
happy life whether he sees, listens, touches,
smells and eats.”

shoonya drishtirvrtha cesta

vikalandriyani c
na spraha na virktirva
ksheensansarsagare
(17.9)

130
“When sea of this world is dried up, then
view will become zero, action becomes
useless, sensory organs become restless
and attachment and detachment both will
go away.”

‘shoonya dristhi no action.’

na jagarti na nidrati
nonmeelati na meelati
aho pardasha kvapi
vartate muktacetsah
(17.10)

“State of a jeevanmukta who is detached

from mind can’t be described. He is neither
awake, nor asleep, neither opens eyes nor
closes eyes.”

sarvatra drashayate svasthah

sarvatra vimalashayah
samasta vasnamukto muktah
sarvatra rajate
(17.11)

131
“Jeevanmukta will appeareverywhere
resting in pure self (atman). His inner self is
always pure. (Inner self consists of four
elements - mind, intellect, chitta and soul).
In all conditions he is detached to all desires
and everywhere he is glorified as happy
person.”

pashyan
chranvansprashinjaghannashanannangraha
nvadan vrjan
ihitanihitairmukto mukto mukta ev
mahashaya (17.12)

“He sees, hears, touches, smells, eats,

takes, talks, walks but infact, he is free from
likes and dislikes, fully determined and free
from all bondage.”

He sees karma in akarma and vice versa.

na nindati na c stouti
na hrshyati na kupyati
na dadti na grihyati
miktah sarvatra neerasah
(17.13)

“Jeevanmukta person never criticizes or

appreciates, becomes joyful or angry; never

132
gives or takes donation. He always lives
unattached everywhere.”

sanuragam striyam drashtva

mrtum va samupasthitam
avihalmanah svashto mukta
ev mahashagah
(17.14)

“Jeevanmukta will not become upset either

to sea dear lady or death. His mind will
always remain stable and healthy. He is
really a mukta.”

sukhe dukhe nare narya

sampatsu c vpatsu c
vishesho naiv dheerasya
sarvatra samdarshinah
(17.15)

“He is even – minded. He is stable. He will

see no difference between pain – and
pleasure, male – female, good and bad
condition. (He is free from duals).”

na hinsa naiv karundyam

naudvatyam na c deenata
nascaryam naiv c kshobhah

133
 ksheensansarne nare
(17.16)

“His worldly life has come to an end. He has

no non – violence, no kindness, no
arrogance no submissiveness, no surprise
and no upset or doubt.”

134
 na mukto vishayadvesta na
va vishayalolupah
asansaktamana nityam
praptapraptamupashnute
(17.17)

Jeevanmukta has no envy or no attachment

in subjects of sensory organs. He consumes
what he gets or does not get in a detached
manner.”

samadhanasmadhanhitahit
vikalpanah
shoonya citto na janati
kevalyamiv sansthithah
(17.18)

“His mind is at peace because all visions are

false. It is stable in pure and mukta self. He
has no awareness of samadhi or
disturbance. He does not know assumption
of well – being or otherwise.”

nirmamo nirahankaro
na kinchiditi nishcitah
antargalitsarvashah
kurvannapi karoti na
(17.19)

135
“He is free from I/Me sense, ego, doer
sense, ego of karma, he realizes self only
and nothing else. His all expectations have
internally merged. He sees akarma in
karma.”

Manahprakashsammohaswapnaja
dya vivarijitah
dasham kam’pi samprapto
bhavedgalitmansah
(17.20)

“His mental world is non – existent. He has

reached a state which can’t be described
but only can be experienced.

This state of mind can’t be called light,

hypnotic, dreamy or idiotic.”

Jeevanmukta is tatvagyanswaroopa.

136
 Terminology

• Jeevanmukta- Free from

bondage during
life time.
• Tatvagyanswaroopa- Jeevanmukta.

137
 18

SUMMARY OF CONCLUSIONS BY GURU

(Shanti Shatkam)
_____________________________________________
___________________

Guru (A) says to disciple (J):

yasya bodhodaye
tavtsvapnavadbhavatibhrama
h
tasmai sukhaikrupaya
namah shantaya tejase
(18.1)

“ ‘Gyanam’ is light. When it arises, the

illusion of the world vanishes like a dream. I
bow down to the light of knowledge or
gyanam.”

arjyitva' khilanarthan
bhoganapnoti pushkalan
na hi sarva parityagmantaren
sukhi bhavet
(18.2)

138
“We earn wealth and consume it but real
happiness comes when we renounce all
wealth and objects of consumption.”

Attachment to wealth and its consumption is

major source of pain and pleasure, stress,
envy, greed jealousy and violence. In
search of wealth we lose health. In
indisciplined consumption also we invite
several ailments.

Kartavyadukhmartandjwaladagdhantrat
manah
Kutah prasham peeyushdhara sarmrte
sukham (18.3)

“Those who are burning by strong fire of

do’s and do’nts they can be happy only by
flow of nectar of renouncing karma
(phalas).”

By implication, detached karma is

recommended.

bhavoyam bhavnamatro
na kincitparmarthata
nastyabhavah svabhavanam
bhava’ bhavvibhavinam
(18.4)

139
“This world is really nothing except our
assumption or imagination. There is no
dearth of our nature of imagination of
presence or absence of things.”

na duram na c sankocallabdhamevatmanah
padam
nirvikalpam nirayasam nirvikaram
niranjanam (18.5)

“Form of soul is neither very far off nor very

close. There is no option, no effort, no
impurity in it. It is your self, within you.”

vyamohmatravirtou
swaroopadanmatrathah
veetshoka virajante
niravarandrshtayah
(18.6)

“Mere freedom from ignorance by self –

realization makes a person free from pains
and give glorifcation. Cover of vision
disappears.

samastam kalpanamatratma
muktah sanatanah
Iti vigyaya dheerothi

140
 kimbhayasyati balvat
(18.7)

“The whole world is imagination and soul is

free and eternal. After knowing this, no self
– realized person will make child like efforts.

atma bhrameti niscitya

bhava’bhavou c kalpitou
nishkamah kim
brute c karti kim
(18.8)

“Soul is brahman and origin and end are

imaginary. Knowing nothing more to speak
know or to do.”

After self – realization only happiness and

bliss are enjoyed. Nothing more to learn do
or say remains.

ayam sohamayam nahmiti

kshina vikalpanah
sarvamatmeti niscitya
tooshani bhootasya yoginah
(18.9)

141
“All is soul. Knowing this, a yogi becomes
peaceful. His imagination of I am this or I am
not that weakens.”

na vikshepo na caikagram
nati bodho na moodhata
na sukham na c va
dukhamupshantasya yougnah
(18.10)

“Such a self - realized yogi will be free from

duals of interruption – concentration -
knowledge – ignorance and pleasure – pain.”

svarajye bhekshyavrtau c
labha’labhe jane vane
nirvikalpasvabhavasya
na vishesho’sti yoginah
(18.11)

“A yogi (self – realized person) is indifferent

between his kingdom and begging, gain and
loss, population and forest.

He is free from pain and pleasure of these

duals. He remains calm, composed and
happy in natural form.

kva dharmah kva c va kamah

142
 kvac’rthah kva vivekata
idam krtmidam neti
dvandvairmukatsya yoginah
(18.12)

“Such a yogi free from duals (stithpragna)

has no such queries in his mind _ what is
dharma? What is artha? What is kama? And
what should be done and what should not
be done or what is wisdom?”

It does not mean that he will not attain four

purushartha’s of life. It simply means he has
no attachment to these things. He is free
from satisfaction of achievement and
dissatisfaction of failure to achieve. He is
emotionally stable.

krtya kim’pi naivasti

na kapi hrdi ranjana
yatha jeevanmeveh jeevam
muktasya yoginah
(18.13)

“Such a jeevanmukta yogi has no duty or

action in mind and no attachment. He will
lead a normal (sahj) life.”

143
 kava mohah kva c va vishwam kva
tvdyanam kva muktata
sarvasankalpsimayam
vishrantasya mahatmanah
(18.14)

“He rests as a witness on the border of

desires. For such a great self – realized soul
where is attachment? Where is world? He
has nothing to do with meditaion and mukti.

144
 yen vishwamdiam dras am
sa nastiti karotu vai
nirvasnkh kim kurute
pashyannapi na pashyati
(18.15)

“Those who see this world they may say this

world they may say this is and this is not.
But a yogi free from desires will do what and
say what? He may see but don’t see.”

There is no difference of jeevantma atma

and parmatma for such yogis. They rise
from nar to narayana status.

yen drashtam parmam brahm

so’ham brahmeti cintayet
kim cintayati niscinto
dvitiyam yo na pashyati
(18.16)

“One who sees parbrahma may think

‘ahmam brahmo’smi but who does not see
any thing else (except soul) will think about
what?”

Such a yogi becomes happy being free from

cinta (worry) and cintan (thought) both. He

145
is free form thought of being brahman and
remains in chaintanya svaroopa or pure self.

drashto yenatmvikshepo
nirodham kurute trasu
udarastu na vikshipatah
sadhyabhavatkaroti kim
(18.17)

“One who sees disturbance in self will need

meditation and samadhi. Self – realized yogi
is free from such disturbance. Therefore, he
will not need to do any meditation or
samadhi.”

Samadhi and Mediation will happen at their

own without any effort by such yogi. It is
called sahaj samadhi.
“One who sees disturbance in self will need
meditation and samdhi. A self – realized yogi
is free from such disturbance. Therefore, he
will not need to do any mediation or’
samadhi”

Samadhi and Meditation willl happen at their

own without any effort by such yogi. It is
called sahaj samadhi.

dhiro lokviparyasto

146
 vartmano’pi lokvat
na samadhim na vikshepam
na leam svasya pashyati
(18.18)

“He will behave as a worldly person but he

will be just reverse from worldly persons. He
will not own samadhi or disturbance or
attachment.”

bhava'bgavvihino yastrapto
nirvasno buddhah
naiv kincitkrutam
ten lokdrashtaya vikurvata
(18.19)

“Such a yogi is free from attitude or no

attitude. He is self – fulfilled and desireless.
He may appear to be doing from empirical
view – point but he is really doing nothing.
(He is a detached karta).”
pravarattou va nivrattou
va naiv dheerasya dugrahah
yada yatkartumayati
tatkrutva tishtah sukham
(18.20)

147
“Such a gyani will have no adamancy in
doing or not doing an act. He will perform
his Sahaj Karma which normally arises to be
done by him.”

nirvasnah niralamabah
svachando muktbandhanah
kshiptah sansarvaten
ceshtate shushkaparnavat
(18.21)

“A yogi will act as per the direction of wind

of his destiny like a dry leave. He will be free
from desires, independent, free from
bondage.”

asansarasya tu kvapi
na harsho na vishadita
sa sheetalmana nitam
videh iv rajate
(18.22)

“A gyani (yogi) will be free from joy and

mourning. He will always be of peaceful
mind. He will be glorified like without
physical body – videh.”

148
 kutrapi na jihasa’sti asha
va’pi na kutracit
atmaramasya dheerasya
shantsvacchantratmanah
(18.23)

“A yogi will reside in pure self. He will have

no body sense. His innerself will be pure and
serene. Such a stable person will have no
expectation of getting or renouncing
anything.”

prakratya shonya cittasya

kurvato’sya yadrachaya
prakratsyev dheerasya
na mano navmanitya
(18.24)

“By nature chitta of a yogi will be void of all

desires. Whatever (good or bad) happens to
him as per destiny he will have no feeling of
honour or dishonour unlike an ordinary
person.”

krtam dehen karmedam

na maya shuddharoopina
iti cintanurodhi yah
kurvann’pi karoti na

149
 (18.25)

“A yogi always thinks that body acts but

soul does not act. Therefore, he does not act
inspite of doing.” He sees akarma in karma
or he is a detached and pure karta/ He is
free from sin and pundya.

atdvadeev kurute na
bhaved’pi balishah
jeevanmuktah sukhi shreeman
sansarnn’pi shobhate
(18.26)

“A jeevanmukta (yogi) is not doing anything

inspite of doing. He is not a fool. Inspite of
his living in this world he is glorified as
happy and honoured (rich) person.”

He is above a normal person but not

‘abnormal person’

nanvicarsushranto dheero
vishrantimagatah
na kalpate na janati na
shranoti na pashyate

150
 (18.27)

“Tired of several thoughts, he is at peace.

Such a gyani will be free from assumptions /
imaginations, knowledge, hearing and
seeing.”

He is away from logics, arguments and

counterarguments of various philospical
schools of thought. He is at peace with pure
slef.

asamadher vikshepanna
murmukshun cetar
nischcitaya kalpitam pashyan
brahmevaste mahashayah
(18.29)

“A gyani is free from distractions caused by

desires. He is not a desirous person due to
absence of practice of samadhi. He sees
only Brahman and becomes brahmswaroopa
with the determination that the whole
empirical world is an illusions.”

He need not make any effort for samadhi. It

occurs at its own, i.e. sahajsamadhi.
yasyantah syad’hankaro na

151
 karoti karoti sah
nirahmkar dheeren
na kincidkrutam krutam
(18.29)
“One who has ego is a doer inspite of not
doing. But there is nothing like doing or not
doing for a yogi who is free from ego and is
stable.”

nodvignam na c
santushtamkrtspandavarijita
m
nirasham gatsandeham
cittam muktasya rajate
(18.30)

“A jeevan mukta’s (yogi or gyani) citta is

free from anxiety as well as satisfaction,
doer sense of I, sensitivity, expectation and
doubt. Such a pure citta will glorify.”

nidharyatum cestitum vapi

yacittam na pravartate
nirnimittamdam kintu
nidhyaryati viceste
(18.31)

152
“Such a yogi’s mind will never attempt to do
meditation or any action. But it does so as it
happens or occurs in natural course.”

tatvam yatharthamarkandarya
mandah prapnoti moodhtam
athva yati sankocammudah
ko,pi moohvat
(18.32)
“An idiot will become more idiot by listening
truth. He may develop more doubts,
hesitation and become introvert. Sometimes
gyani also appears as an idiot.”
ekagrata nirdho va
mudhcirabhyasyate bhrasham
dheerah krutyam na pashyanti
suptavatsvapade stithah
(18.33)

“Only fools will make attempts or practice

control of mind. Gyanis will not see any
action or need because they are stable in
their pure self.”

aprayatnatprayatnadva mudho
na’pnoti nivrattim
tatva niscayamatren pragyo
bhavati nivattah

153
 (18.34)

“A gyani will attain peace merely

determining the truth of pure self. An
ignorant will never attain peace by doing or
abstaining from doing an act because he
has ego of I or physical body.”

Shuddham buddham priyam

purnamnishprapanca niramayam
atmanam tam na jananti
tatrayabhyasparajanah
(18.35)

“Those who are busy in making practice

they never know their self (soul) who is
pure, wise, dear, complete, free from any
cover, free from illness or pains.

na'pnoti karmana moksham

vimoodho’bhyasroopina
dhanyovigyan matren
muktastishthatyavikriyah
(18.36)

154
“Extremely idiot person will never attain
moksha or mukti by practice of yoga. Again
attains mukti by mere knowledge of self or
self – realization even though he is not
involved in any action.”

moodho na’pnoti todbrahma

yato bhavitumichhati
anichanna pidhiro hi
parbhramasvaroophbhak
(18.37)

“An idiot or ignorant person will attempt to

be brahma but he fails where as a gyani is
parbrahmaswaroopa even without a desire
to be so.”

niradharagrahavyagra mudhah
sansarposhakah
etsyanarthamulasya
mulachedah krto budheh
(18.38)

“Baseless and adamant ignorants world.

Gyani has uprooted the world as a source of
problems.”

155
World is pierced by sword of gyanm or
detachment or variagya.

na shantim labhate moodho

yatah shamitu micchati
dheerastatvam viniscitya
sarvada shantmanasah
(18.39)

“An ignorant desires peace and fails to get

it. But a gyani always remains peaceful by
self – realization.”

kvatmano darshanam tasya

yadrashtamvalambate
dheerastu tam na pashyanti
pashyantyatman mav yayam
(18.40)

“An ignorant person depends on empirical

things. Therefore, he fails to have self –
realization. But gyanis do not see empirical
things. Therefore, they always see soul only
and self – realized in natural way.”

kva nirodho vimudhasya yo

nirbandham karoti vai

156
 svaramasyaiv dheerasya
sarvada’s avkrtrimah
(18.41)

“Those who practice to control mind

adamantly, they fail miserably. Control of
mind is attained by a gyani automatically
who rests in pure self.”

bhavasya bhavakah kashcinna

kascidbhavko’parah
ubhayabhavakah
kashcidevmev nirakulah
(18.42)

“Some people believe in existence of things

and others believe in non – existence of
things. Both are ignorant. Gyani are those
rare persons who give up thoughts of
existence and non – existence both and rest
care free without any conflict.”

157
 shuddhamadvayamatmanam
bhavyannti kubuddhayah
na tu jananti
sammohadhyavanjeevam
nivrattah
[18.43]

“Those who meditate on pure and peerless

soul but do’nt know it due to ignorance will
be restless throughout life.”

If one knows soul well, no efforts are needed

to be made for meditation. It will happen
naturally. If one does not know soul, mere
meditation will not give him peace.

Mumukshorbuddhiralambmantare
nna vidhyate
niralambaiv nishkama
buddhirmuktasya sarvada
(18.44)

“Desirous person’s intellect is dependent on

subjects. But mukta (gyani) person’s
intellect is always independent and free
from desires.”

vishaydvipino veekshaya
cakitah sharnarthinah

158
 vishanti jhatiti krodam
nirodhaikagra siddhaye
(18.45)

“Ignorant persons take refuge in chitta’s

cave when they are threatened by tiger of
desires.

nirvasanam harim drashtava

tushnir vishaya dantinah
palayante na shaktaste
sevante krt catavah
(18.46)

“A person free from desires is like a lion.

Elephant like desires will vanish on seeing
the lion. Ignorant persons attached to
actions will serve such desireless gyani and
feel helpless.”

na muktikarikam dhatte
nihashanko yuktamanasah
pashanjchrnvans
parshajighrnnashannaste yatha
sukham
(18.47)

“Mukti is not held by a doubtless and stable

mind person but he leads normal life happily

159
while seeing, listening, touching, smelling
and eating.”

Gyani leads a normal detached life happily.

vastu shravam matren

shuddhabuddhirnirakulah
naivacarmanacarmaudasyam
va na pashyati
(18.48)

“A person of pure intellect will attain instant

peace when he listens about soul.
Thereafter he will not see good or bad
conduct and indifference or akarma.”

yada yatkartumayati tada

tatkurute rijuh
shubham va’pyashubham va’pi
tasya cesta hi balvat
(18.49)

“He will perform good or bad action in a

natural way and his behaviour will be really
like a child.”

svatantryatsukhmapnoti
svatantryallabhate param

160
 svatantryannivrattim gacchet
svatantryat paramam padam
(18.50)

“Freedom from desires endows a gyani with

happiness, Brahman, peace and highest
status (jeevanmukti).”

akratatvamabhoktratvam
svatmano manyate yada
tada kshina bhavantyev
samastashcittavrattayah
(18.51)

“When a person treats soul as non – doer

and non – consumer then all his attitudes
will be weakened.”

uccharankhala’pyakritika
stithirdheerasya rajate
na tu sasprahcittasya
shantirmudhasya kr trima
(18.52)

“Gyani’s spontaneous misbehaviour is also

glorious but even peace or samadhi of an
attached mind ignorant person will not be
glorified.”

161
 vilasanti mahabhogairvishanti
girigahyran
nirastkalpana dheera
abaddha mukto buddhyah
(18.53)

“A gyani who has given up all imaginations

and who is free from bondage and thoughts
enters coves of mountains and enjoy eternal
bliss. “He is unquestioned king of his
kingdom of happiness.

Shrotriyamd evatam
tirthmanganambhupatim
priyam
drshtava saripujya dheerasya
na ka’pi hrdi vasana
(18.54)

“He (gyani) has no desire in mind when he

welcomes an expert in
scriptures, divines, pilgrimage places,
woman, king and beloveds.”

bhraateyaih putraih kalatraishc

dohitraishc’pi gotrajaih
vihasya dhikkrto yogi
na yati vikratim manak

162
 (18.55)

“A yogi will never be upset when laughed at

or scolded by his servants, sons, wife, grand
sons and kith and kins.”
santushto’pi na saritushtah
khinno’pi na khiddhyte
tasyasharyadasham
tam tam tadrasha ev janate
(18.56)

“A gyani is satisfied from worldly view –

point yet is not satisfied. He may appear as
angry but really not so. Gyani’s
contradictory conditions can be understood
by another gyani only.”

kartavyataiv snasare na
tam pashyanti suryah
shoonyakara
nirakara nirvikara niramayah
(18.57)

“Duty is world. This world is not seen by

gyanis who have void mind, formless, free
from pain and sufferings.”

163
A gyani will not examine merits or demerits
of duty. He will accept svakarma as
svadharma or sahaj dharma and do it in a
detached manner.

akurvannpi sankshobhadvagrah
sarvatra mujhdhih
kurvann’pi tu krtyani
kushalo hi nirakulah
(18.58)

“An idiot (ignorant) will suffer from anxiety

and hesitation even without performing duty
but a gyani will perform duty without any
stress.”

sukhmaste sukham shete

sukhmayati yati c
sukham vakti sukham bhukte
vyavahare’pi shantdhih
(18.59)

“A gyani with peaceful intellect and

emotionally stable (even – mind) will sit,
sleep, come, go, speak and eat happily in
actual life.”

svabhavadhyasya

164
 naivartirlokvadvayavyavhariinah
mahahrdivakshobhygo
gatkleshah sushobhate
(18.60)

“A gyani may be doing normal/usual

dealings of the world but will not feel any
pain due to his nature (of detachment). He
will be glorified as a pond of water at
peace.”

165
 nivrattir’pi mudhasya
pravrattrupjayate
pravrattir’pi dheerasya
nivratti phalbhagini
(18.61)

“An idiot or ignorant’s abstaining from work

becomes an attitude or action but a gyani’s
action gives fruits of akrama (because his
action is detached).

parigraheshu vairayanm
prayo mudhasya drashyate
dehe vigalitasasya
kva ragah kva viragita
(18.62)

“An agyani will see renouncement

repeatedly in accumulation (wealth, family
etc.) but for a gyani who has no body sense
attachment and detachment have no
relevance.”

bhavan’ bhavna sakta

drshtimudhasya sarvada
bhavya bhavanaya satu
svasthas yadrshtirupinin
(18.63)

166
“An agyani will always set his sight on
existence and non – existence but a gyani
does not see any object inspite of seeing it.”

sarvarmbheshu nishkamo
yashcredvalavanmunih
na lepstasya shuddhasya
kriyamane’ou karmani
(18.64)

“A gyani (muni) will behave as a child in all

commencements of tasks without
attachment. Such a gyani will not be
involved or attached to any action done by
him.”

No sin or bondage will come to a gyani due

to his detached action or akarma.

sa ev dhanya atmagyah
sarvabhaveshu yah samah
pashyacchrnvansprashanjgnahcnistarshama
nasah (18.65)

“Such a gyani is commended whose mind is

free from lust and who remains the same
when seeing, listening, touching, smelling
and eating.”

167
He always maintains his evenness of mind.
He is not perturbed in any action or
situation.

kva sansarh kv cabhasah

kva sadhyam kva c sadhnam
akashasyev dheerasya
nirvikalpasya sarvada
(18.66)

“Where is the world for an emotionally

stable person who is always free from
resolves like a sky? Really where is
awareness of existence of the world? Where
is the object and where is means for a
gyani?

sa jaytyarthsansyasi
purnasvarsvigraha
akrtrimo’navcchinne
samadhiryasya vartate
(18.67)

“Victor is that sanyasi who has renounced

fruits of karma or desires and is of
poornaanandasvaroopa. He will have
constant natural samadhi in Brahman.”

bahuna'tra kimukten

168
 gyattatvo mahashaya
bhogmokshanirakarnkshi
sada sarvatra neeasah
(18.68)

“Needless to say more. Such a mahatma

who is self- realized, will have no desire for
consumption or moksha and will be
disinterested in everything ever.

mahadai jagaddvaitam
nammatravijrambhitam
vihay shuddhabodhasya
kim krtyamavshishyate
(18.69)

“By gyanam he has given up the visible

world of duals born nominally from
mahatatva. Having done so, no action
remains to be done by him.”
bhrambhootmidam sarva
kincinnstiti nischcai
alakshayasfaranah shuddhah
svabhavenaiv shamyati
(18.70)
“This world has arisen out of illusion. It is
really nothing. By this determination, a pure
(gyani) person will be at peace by nature.”

169
 shuddhasfuranrupasya
drashyabhavmpashyayatah
kva vidhih kva c vairagyam
kva tyagah kva shamo’pi va
(18.71)

“One who is pure sprouted and does not see

the existence of the view, what is rule what
is renouncement what is detachment and
what is self – control for him?”

sfurantoanantrupen
prakratim c na pashyatah
kva bhadhah kva c mokshah
kva harshah kva vishadita
(18.72)

“By getting infinite sprouting and not seeing

nature, what is bondage and what is
moksha, what is happiness and what is
depression for a gyani?”

buddhiparyantsansare
mayamatram vivartate
nirmamo nirahankaro
nishkamah shobhate buddhah
(18.73)

170
“World remains in intellect before getting
gyanam which reveals that intellect,
intellectual and intelligence all are illusions.
Knower of this gyanam will be adorned as
free from attachment and ego of ‘I’ and
‘Mine’ and free from desires”

akshayam
gatsantapmatmatmanam
pashyato munch
kva vidhya kva c va vishvam
va deho’hanmetiva
(18.74)

“To a muni knower of soul as imperishable

and painless what is vidhya, what is
universe, what is body, what is ego in body
and what is attachment in body?”

Such a muni or yogi becomes free from all

these queries.

nirodhadini karmanijahati
jaddhiryadi
manorathan pralam panshc
kartumapnotya tatkshanat
(18.75)

171
“A person of inert intellect will give – up all
actions related to self – control and invite
own downfall instantly by explosion of series
of desires.”
His position is like a student who has taken
a dropout before examination. He accepts
failure even before appearing at the
examination.

mandah shrutva’pi tadvastu

na jahati vimudhtam
nirvikalpo
bahiryatnadantrvishayalasah
(18.76)

“An ignorant fool will not give – up

foolishness in spite of hearing about
essence of self – realization. He may appear
to be option less outwardly but he is full of
desires inside.”

gyanagalitkarma yo
lokdrshtya’pi karma krt
na’pnotyavasaram kartu
vaktuevna kincan
(18.77)

“Whose karmas have melted or dissolved

due to gyanam but who appears to doer of

172
actions from worldly view – point. He gets no
occasion to do or speak anything.”

kva tamah kva prakasho

va hanam kva can kincan
nirvikarasya ctheerasya
iniratankasya sarvada
(18.78)

“From emotionally stable person who is free

from impurity and terror, what is darkness
or light and what is loss? It is nothing for
him.”

kva dhairya kva viekitvam

kva niratankta’hi va
amirvacyasvabhavasya
nihsvabhavasya yoginah
(18.79)

“A yogi whose nature is beyond description

and who is free from nature (set, raj, tam).
For him, what is patience and what is
wisdom and what is fearlessness?

All these qualities come at their own in a

self – realized yogi. He need not desire or
make efforts to attain these qualities.

173
 na svargo naiv
jeevanmuktirn caiv hi
bahunatra kimukten
yogdrashtaya na kincan
(18.80)

“For him (yogi) there is no heaven, no hell,

no life and no mukti what more be said
here? From yoga view – point there is
nothing.”

Here yoga is not union. It is separation of

body from soul. When body is not, world is
not, Then all these thoughts become
irrelevant for a yogi.

naiv prathyate labham

nalabenanushocati
dheerasya sheetalam
cittmmrenaiv pooritam
(18.81)

“A yogi’s serene citta is filled up with nectar.

It will neither pray for gains nor will regret
for loss of gains.
na shantam stouti jishkamo
na dushtam’pi nindati
samdukhsukhas traptah

174
 kincitkrtyam na pashyati
(18.82)
“A desireless yogi will neither praise a
peaceful gyani nor criticize a fool or idiot. He
remains satisfied in self and remains even in
pain and pleasure. He does not see (merits
or demerits of) any action.”
dhiro na dveshti
sansarmatmanam na
didrakshati
harshamarshvinirmukto
na mrto na c jeevati
(18.83)

“A gyani (stable person) will not envy this

world. Nor the desires to see soul. Free from
joy and envy, he is neither alive nor dead.”

nihsnehah putradardau
nishkamo vishayeshu c
nishcintah svashartre’pi
nirashah shobhate budhah
(18.84)

“A gyani will glorify who has no affection in

son, wife etc. and who is desireless in
objects of sensory organs and who does not
care for own body and who has no
expectation.

175
 tushtih sarvatra dheerasya
yathapatitvartinah
svacchandam carato
deshanyatrastamitshayinah
(18.85)

“A stable person (yogi) always remains

contented who lives with whatever he gets,
wanders freely in a country of his choice and
sleeps at a place where sun sets.”

He has no preferences, likes – dislikes and

expectations. He leads a natural life.
Therefore, he always remains contented.

pattudetu va deho nasya

cinta mahatmanah
svabhavbhumivishrantivismrta
heshsansrate (18.86)

“He rests in self. All illusions are barred by

gyanam. He does not care about death or
birth.”

akincanah kamacaro
nirdvandvashchinnsanshyah
asaktah sarvabhaveshu
kevalo ramate buddhah

176
 (18.87)

“He has no accumulations. He freely roams.

He is free from duals and doubts. He has no
attachment in any thing. Such a gyani
roams alone.”

“He has no crowd. He stands alone different

from the crowd.

nirmamah shobhate dhearah

samloshtashm kancanah
subhinnahrdyagranthivirnirdhoota
raja stamah (18.88)

“He is detached. He treats sand stone and

gold as the same. His heart is free from all
ties. His rajas and tamas are washed off. (He
is in pure satvagun), Such a stable (yogi) will
glorify.”

sarvatranavdhanasya
na kincidvasana hrdi
muktatmano vitraptasya
tulna ken jayate
(18.89)

“Who is unattached in all, who has no desire

who is self – fulfilled and free from bondage.

177
To whom he can be compared?” He is
peerless.

janan’pi na janati
pashyann’pi na pashyati
bruvann’pi na c brute
ko anyo nirvasnadrte
(18.90)

“Excepting desireless person others do’nt

know even when knowing, do’nt see when
seeing and do’nt speak even when they
speak.”

bhikshurva bhupatirva’pi yo
nishkamah sa shobhuate
bhaveshu galita yasya
shobhana shobhana matih
(18.91)

“One will glorify whether he is a king or a

beggar when his discriminatory intellect
between good and bad is dissolved and who
has no desires.”

kva svacchandhyam

178
 kva sankotcah kva va
tatvanishcayah
nirvyajyajavbhutasya
caritarthasya yoginah
(18.92)

“Where are freedom, hesitation and

determination of essence for a yogi who is
free from deceit, simple and self fulfilled?

atmavishrantitrupten
nirashen gatartina
antaryadnubhuyate tatkatham
kasya kathyate
(18.93)

“That bliss cant be described which is

experienced by a self – realized person who
is resting in self, who has no expectations
and who is free from pains.”

supto'pi na sushuptau c
svapne’pi shayito na c
jagre’ pi na jagarti
dheerastraptah pade pade
(18.94)

179
“A stable (yogi) is contented at every step.
He is not sleeping when asleep or in a
dream, he is not awake when wake – up.”

Sleep and awakening of yogi are reverse to

worldly persons.

gyah sacinto’pi nishcintah

sendriyo’pi nirindriyah
sabuddhir’pi nirbhuddhih
saahankaro’nhankrti
(18.95)

“Even in contemplation a gyani is free from

worry. He is free from object of sensory
organs inspite of having these organs. He
has intellect but still is without intellect and
has no ego inspite of having ego.”

A yogi is not really what he appears to

others. Like God and world, what is real is
invisible and what is visible is not real or
true.

na sukhi na c va dukhi
na virakto na sangvan
na mumukhurn va mukto
na kincinnc kincan
(18.96)

180
“A yogi or gyani is neither happy nor
unhappy; neither detached nor attached;
neither bounded nor free form bondage.
Nothing and nothing is he.”

He is stable resting in pure self.

vikshe’pi na vikshiptah
samodhou na samadhiman
jadyepi na jado dhanyah
panditye’pi na panditah
(18.97)

“A gyani is not so even though he appears

to be disturbed or in samadhi or very
intelligent or idiotic.”

Internally he is pure and beyond all

manifested attributes.

mukto yathastithisvasthah
krtkartavya nivrattah
samah sarvatra vaitranyann
smrtyakrtm krtam
(18.98)
“A yogi (jeevanmukta) is peaceful in all
circumstances. He is self – fulfilled. He has

181
even – mind always everywhere. He is free
from lust. He never remembers what is done
and what is not done.”

na preeyate vandhyamano
nindhyamano na kupyate
naivodvijati marane
jeevane nabhinandati
(18.99)

“Neither he is elated when praised nor he is

angry on his criticism. He is not happy at
longevity nor is he upset facing death.”

He is free from celebration of praise and

anniversaries.

na dhavati janakirna
narandyamupshantdhih
yatha tatha yatra tatra
sam evavtishthate
(18.100)

“Neither he is running after a crowd of

people nor he desires to go to forest.

He lives with equanimity where he is and in

whatever situation he is.”

182
A yogi or self – realized person is happy in
all circumstances and places. He is free from
likes and dislikes. He concentrates on end
(pure self) rather than means to attain it.

Terminology

• Gyanam - Light of
knowledge.Remover
of darkness of
ignorance.

183
• Stithpragna - A person free from
duals. Even-minded
person.
• Sahaj Life No desire, no
expectation. Happy
with what comes in
normal way in life. No
stress, no anxiety, no
depression.
• Sahaj Samadhi - No efforts are
required.Samadhi
happens at its own.
Auto-Samadhi.
• Nishkam Karma - Attachment to action
and its fruits is given-
up and karma is done
as duty or worship.
Karma cannot be
renounced; only
attachment to action
and its fruits can be
renounced. Such a
detached action is
called ‘akarma’. No
paap or punya comes
to akarmi or a
detached doer.
• Brahmswaroopa - Self- realized person
resting in pure self.
• Svakarma - Normal duty.

184
 Svakarma or sahaj
karam / dharma.

19

Summary & Conclusions By Disciple

(Resting in self or videha)
_________________________________________

Disciple (J) Reports to Guru (A):

185
 tatvavigyansandanshmaday
hrdyodrat
nana vidhparamarshshalyodharah
krto maya
(19.01)

“I have extracted several thornes of

resolves, alternatives and controversial with
the help of instrument of knowledge of
essence (soul).”

kva dharmah kva c kamah

kva c artha kva vivekita
kva dvaitam kva c advaitam
svamahimni stithasya me
(19.02)

“Established in my glory of ‘self’ or ‘vidhea’

dharma, karma, artham rationality, dvait –
advait are irrelevant for me.”

I am stable in pure self any enjoying eternal

bliss.

kva bhootam kva bhowishyadva

vartmanam’pi kva va
kva deshah kva c va nityam
svmahimni stithasya me

186
 (19.03)

“Established in glory of my pure self or

videha, past, future and present, place and
eternity all are irrelevant for me.”

kva catma kva c va’natma kva

shubham kva ashubham trtha
kva cinta kva c vacinta
svamahimni stithasya me
(19.04)

“Soul, body, good omen bad omen, anxiety

and non – anxiety are all irrelevant for me
glorified as videha or pure soul.”

kva svapnah kva sushuptirva

kva c jagaranam tatha
kva turiyam bhayam va’pi
svamahimni sthitasya me
(19.05)

“For me as Videha, what is dream or sleep,

what is awakening and where is fear?”

Videha or pure self is a witness of all three

states – sleep, dream, and awakening. Soul

187
is above turiya state also. It is fearless.
Fearlessness is Brahman.

kva diiran kva sameepam va

bahyam kvabhyantaram kva va
kva sthoolam kva c va suksham
sva mahimni sthitasya me (19.06)

“Established in pure self, distance,

proximity, external – internal mass and
micro all are irrelevant to me, videh.”

kva mrturjeevitam va kva lokah

kvasya laukikamm
kva layah kva smadhirva
sva mahimamni stithasya me.
(19.07)

“Established in my pure self or self-realized,

I have no concern for life and death, public
and public behaviour, merger or samadhi.”

alam trivargakathaya
yogasya kathayapyalam
alam vigyankatharya
vishrantasya mamatmani
(19.08)

188
“No more trivarga sermons – Dharma, artha,
kama – are required for me. Yoga sermons
and talks of science are also not relevant for
me being established in my pure self.”
I am vidhea.

189
 Terminology

• Videha - Free from physical

body sense.
Established in pure
self (soul).
• Three States - 1. Sleep
2. Dream
3. Awakening

190
 20

Summary & Conclusions by Disciple

(jeevanmukta)
_____________________________________

Disciple (J) says to guru (A):

kva bhootani kva deho

va kvendriyani kva va manah
kva shoonyam kva c nairashyam
matsvaroope niranjane.
(20.01)

“Established in my true self, I am

jeevanmukta. I have no sense of five bhoota
or physical body, sensory organs and mind.
Where is vacuum and dejection for me?”

kva shastram kvatmvigyanam

kva va nirvishayam manah
kva trptih kva vitrashnatvam
gatdvandasya me sada
(20.02)

“I am always free from duals. What are

scriptures for me? What is knowledge of self
for me? What is desireless mind for me?

191
What is fulfillment for me or what is freedom
from lust for me?

A jeevanmukta already has attained the

supreme status containing all these
attributes. Nothing more is required to be
attained.

kva vidhya kva c va’vidhya

kvaham kvedam mam kva va.
kva bandhahkva c va mokshah
svarupasya kva rupita
(20.03)

“For me, jeevanmukta, knowledge,

ignorance, I, this, my bondage or my
emancipation, form in me all are irrelevant.”

kva prarabdhani karmani

jeevanmuktirpi kva va
kva tdvidehkaivalyam
nirvisheshasya sarvad
(20.04)

“For me even-minded, what is prarabdha

karma, where is jeevanmukti and what is
videhamukti?”

192
Prarabdha karma and mukti all are burnt in
the fire of gyanam or jeevanmukti.

Kva karta kva c va bhokta

nishkriyam sfooranam kva va
Kva paroksham phalam va
kva nihsvabhavasya me
sada.
(20.05)

“Freed from nature (sat, raj, tam) or

trigunateeta, for me where is karta? Where
is bhokta? What is action – inaction? Where
is indirect knowledge and what is obvious
knowledge of fruits?”

Jeevanmukta is gunateeta, He is free from

deduction and induction.

kva lokah kva mumukshurva

kva yogi gyanvan kva va
kva baddh kva c va muktah
svasvroopeahmdvaye
(20.06)

“Stationed in peerless self, what is lok and

parlok, what is yogi and gyani, what is
bound and emancipated for me?”

193
 kva srishtih kva c samharah
kva sadhyam kva c sadhanm
kva sadhakah kva siddhirva
svasvaroope’hmdvaye
(20.07)

“Resting in my pure self, what is universe

and what is its destruction? What is means
and what are ends? What sadhaka and what
is attainment?

kva pramata kva pramanam va

kva prameyam kva c prama
kva kincitkva kincidva
sarvada vimalasya me.
(20.08)

“I (soul) pure for ever is not concerned with

proof, approver, proved and knowledge.
What is nothing and what is for me?”

kva vikshepah kva caikagryam

kva nirbodhah kva moodhata
kva harshah kva vishado va
sarvad nishkriyasya me
(20.09)

194
“I am always free from action (vikarmi) or a
detached actor. What is interference or
distraction and what is concentration for
me? What is knowledge and what is
ignorance for me? What is joy and
depression for me?”

Disciple confirms that being detached actor

he is free from all duals.

kva caish vyavharo va

kva c sa parmarthata
kva sukham kva c va dukham
nirvimasharyasya me sada
(20.10)

“I being always thoughtless soul, transaction

(dealing) and doing good for others,
pleasure and pain have no meaning.”

kva maya kva c sansarah

kva preetirviratih kva va
Kva jeevah kva c tadbrahma
sarvada vimalasya me
(20.11)

195
“I am always pure and serene, Illusion,
world, love envy, jeeva and brahma are
irrelevant.”

A self – realized jeevanmukta already knows

about all these concepts.

kva pravratirnirvrahirva kva

muktih kva c bandhanam
kootasthanirvibhagasya
svasthasya mam sarvada.
(20.12)

“My inner pure self is holistic. What is

nature? What is renouncement? What is
mukti and what is bondage for me?

A jeevanmukta is holistic in his approach. He

does not recognize segments and divisions,
contrasts, duals, comparisons and conflicts.

kvopdeshah kva va shastram

kva shishyah kva c va guruh
kva casti purushartho va
niupadheh shivasya me
(20.13)

196
“I am free from all impurities. I am shiva or
well – being for. No sermons and no
shastras are needed for me.

There is no guru – shishya for me. No

purusharthas (like dharma, artha, kama,
moksha) are relevant for me.”
In advaita bhava pure self (soul) is guru as
well as shishya. It has inner self illumination.
No more discourses from shastras are
needed for such soul.
kva casti kva c va nasti
kvasti caikam kva c dvayam
bahuna’tra ki mukten
kincinnotishathes mam.
(20.14)

“What more can be declared? What is, what

not, what is oneness or advaita, what is dual
or dvaita? None of these are in my pure self.

197
 Terminology

• Trigunateeta - No attachment in
three gunas- sat, raj
and tam. Such a
person may be called
‘gunateeta’ or
‘jeevanmukta’.
• Prarabdha karma Destiny.
-
• Jeevanmukti - Freedom from
bondage of desire,
etc during life time.
• Videhmukti - Giving up I ego sense
or doer sense. No
attachment to
physical body and
resting in pure soul
blissfully.
• Fire of gyanam - Fire of soul/God. It
destroys destiny and
desire of mukti both.
• Karta - Doer.
• Bhokta - Consumer.
• Deduction - From general to
particular approach
to research.
• Induction - From particular
observation to
generalization.

198
 1

HAPINESS SIMPLIFIED
PATH WAYS TO HAPPINESS

1. GIVE UP OBJECTS OF SENSUARY

ORGANS AS POISON.

2. FOLLOW ETHICAL CONDUCT

CONSISTING OF PARDON,
SIMPLICITY, KINDNESS,
CONTENTMENT AND TRUTH. IT IS
NECTAR.

3. YOU ARE NOT FIVE ELEMENT PHYSICAL

BODY. YOU ARE PURE SOUL, A
WITNESS.

4. BE ‘SVASTHA’ (RESIDE IN YOUR PURE

SELF. YOU WILL GET INSTANT PEACE
AND FREEDOM FROM BONDAGE OF
DESIRES, ETC.

5. PURE SOUL IS PART OF THE GOD. IT HAS

NO VARNA, ASHRAMA, CASTE, SEX. IT
IS NEITHER HIGH – LOW, GOOD –
BAD. IT HAS GOT NOTHING TO DO
WITH DUALS LIKE DHARMA-
ADHARMA, PLEASURE AND PAIN.

199
 THESE ARE ATTRIBUTES OF MIND,
NOT OF SOUL.

6. GIVE UP EGO OF ‘I’ DOER.

7. AS IS YOUR MIND SO ARE YOU. ASSUME

YOURSELF TO BE FREE FROM
BONDAGE TO BE HAPPY.

8. SOUL HAS ALL ATTRIBUTES OF THE

GOD. FREE FROM BIRTH, DEATH,
AGEING, SICKNESS AND IT IS NON-
DOER. IT IS PURE AND SERENE
WITNESS.

9. YOU ARE SOUL, NOT BODY. DEVELOP

THIS ‘ADVAITA’. YOU ARE NOT
SEPARATE FROM SOUL. GIVE UP EGO
AND ATTACHMENT TO PHYSICAL
BODY.

10. SOUL IS SELF – ILLUMINED AND SELF –

PURE OR STAINLESS. SAMADHI NEED
NOT BE PRACTICED. IT MUST
HAPPEN AUTOMATICALLY.

11. SOUL IS ALL PERVADING AND

ETERNAL, GIVE UP PETTY
MINDEDNESS.

200
12. GIVE UP DESIRES, EXPECTATIONS,
ANXIETIES, BURDEN AND VICES. BE
OF SERENE DISPOSITION, DEEP
WISDOM AND UNPERTURBED.

13. GOD RESIDES INSIDE AS WELL AS

EVERYWHERE. HAVE FIRM FAITH IN
IT.

14. GIVE UP ATTACHMENT TO

EMPIRICAL OBJECTS.

15. WORLD AND GOD ARE THE ONE LIKE

SUGAR IN SUGARCANE.

16. OUT OF IGNORANCE AND ILLUSION

WE SEE SNAKE IN A ROPE OR SILVER
IN A SHELL OR WATER IN DESERT
LAND DUE TO SUN RAYS. GIVE UP
THIS IGNORANCE AND ILLUSION AND
BE HAPPY.

17. WORLD CREATED IN YOUR MIND

WILL MERGE INTO IT ULTIMATELY
LIKE PITCHER MADE OF SAND WILL
MERGE IN SAND OR GOLD BANGLES
WILL MERGE IN GOLD.

18. FINALLY SOUL REMAINS EVEN AFTER

DESTRUCTION OF THIS WORLD. IT IS

201
 ETERNAL AND OMNIPRESENT AND
OMNIPOTENT. IT IS IMMORTAL. IT IS
YOUR TRUE SWAROOPA OR
FORMLESS FORM.

19. ALL PAIN IS DUE TO DVAITA (DUALITY).

ONLY KNOWLEDGE OF PURE-SELF
OR SELF-REALIZATION IS THE
REMEDY. IT IS KEY TO HAPPINESS.

20. WHEN FREEDOM FROM BONDAGE IS

ATTAINED, MOKSHA IS AUTOMATIC.
NO ASSUMPTION OF HEAVEN AND
HELL, BONDAGE-MUKTI, FEAR OF
DEATH WILL HOLD TRUE.

21. LEAD A DETACHED NORMAL LIFE

WITH EQUANIMITY OF MIND.

22. YOU REALIZE SELF AND PUT IT INTO

PRACTICE. YOU WILL HAVE FEAR
FROM NOWHERE.

23. MIND IS THE SOURCE OF ALL

TROUBLE, REGULATE IT. MAKE IT
EVEN.

24. NO QUESTION OF TAKING OR

RENOUNCING THIS WORLD REMAINS.

202
25. THIS WORLD IS MORTAL, FULL OF
THREE TYPES OF PAINS, BASELSS,
CONDEMNABLE AND WORTH
RENOUNCING. – KNOW THIS AND BE
PEACEFUL.

26. FEEL SATISFIED BY WHAT YOU GET

IN NORMAL COURSE. BE FREE FROM
ATTACHMENTS DUALS AND ENVY.

27. DESIRES ARE WORLD. GIVE UP THEM

TO BE HAPPY.

28. GIVE UP ATTACHMENT TO FOUR

PURUSHARTHAS OF LIFE AND
ACCEPT WHAT COMES IN NORMAL
COURSE.

29. SEE FRIENDS, LAND, WEALTH, HOME,

WIFE, RELATIVES, ETC. LIKE DREAM
OR MAGIC. THESE ARE MOST
TEMPORARY.

30. GIVE UP TRISHNA AND BE HAPPY.

DETACHMENT WILL GIVE YOU
HAPPINESS.

31. ACCEPT DESTINY CALMLY AND ATTAIN

PEACE. ANXIETY IS THE ROOT CAUSE
OF PAIN. GIVE IT UP.

203
32. ACTIONS OF BODY, SPEECH AND
WORRY MAKE YOU UNHAPPY. GET
RID OF THEM.

33. THERE IS NOTHING OTHER THEN SOUL.

THIS STATE OF NOTHING LESS WILL
GIVE YOU PEACE WHICH MAY NOT
BE GIVEN EVEN BY SANYAS. GIVE UP
THOUGHT OF TAKING AND
RENOUNCING BOTH.

34. CONVERT KARMA INTO AKARMA

THROUGH DETACHED ACTION.

35. MATERIAL (EMPIRICAL) OBJECTS

ARE ALWAYS UNCERTAIN. GIVE UP
THOUGHTS OF BENEFICIAL AND
OTHERWISE AND BE HAPPY.

36. BE FREE FROM RESOLVES, OPTIONS

AND DESIRES AND BE HAPPY. SUCH A
STATE OF MIND WILL BE BEYOND
DESCRIPTION IN WORDS. IT CAN
ONLY BE EXPERIENCED.

37. BE OF PURE OR SATTVIK INTELLECT.

GIVE UP INTEREST IN OBJECTS OF
SENSUARY ORGANS. IT IS FREEDOM
FROM BONDAGE. ATTACHMENT TO

204
 OBJECTS OF SENSUARY ORGANS IS
BONDAGE. THIS IS THE ONLY REAL
SCIENCE. DO AS YOU LIKE.

38. ATTACHMENT AND DETACHMENT

ARE ACTS OF MIND. MIND IS NOT
YOURS (SOULS).

39. TRUST THAT YOU ARE SOUL, YOU ARE

BEYOND NATURE, BEYOND BIRTH
AND DEATH, GROWTH AND DECLINE
AND EGO. SOUL IS EVERYWHERE. IT
IS BEYOND BONDAGE AND MOKSHA.

40. FORGET ALL SCRIPTURES AND

RESIDE IN SELF (SOUL) HAPPILY. BE
FREE FROM THOUGHT OF GOOD AND
BAD, PAAP - PUNDYA

41. ATTACHED PERSONS WANT TO GET

RID OF PAIN AND RENOUNCE THIS
WORLD. DETACHED PERSON IS FREE
FROM PAIN EVEN WHILE LIVING IN
THIS WORLD.

42. THOSE WHO ARE ATTACHED TO

MOKSHA AND HAVE EGO OF I (BODY),
THEY ARE NEITHER GYANI NOR
YOGI. THEY MERELY SUFFER PAINS.

205
 NO HAPPINESS IS POSSIBLE WITHOUT
FORGETTING MOKSHA AND I (BODY).

43. BE SELF – CONTENTED AND PURE BY

SENSUARY ORGANS AND BE
EXCLUSIVE TO ENJOY HAPPINESS.

44. DON’T DEVELOP ATTACHMENT IN

WHAT YOU CONSUME AND DON’T
EXPECT WHAT YOU DON’T HAVE TO
CONSUME. YOU WILL BECOME
GREAT SOUL (MAHATMA) BY THIS.

45. BE AWAY FROM TAKING AND

RENOUNCING SPIRIT IN FOUR
PURUSHARTHAS (DHARMA, ARTHA,
KAMA, MOKSHA) LIFE AND DEATH,
EXISTENCE OF WORLD AND ITS
DISSOLUTION. LEAD A PEACEFUL
LIFE BY WHATEVER YOU GET IN
NORMAL COURSE.

46. BE JEEVANMUKTA AND BE

GLORIFIED AS A PERSON OF PURE
INNER SELF (ATMA, BUDDHI, MANA
AND CHITTA).

47. BE AWAY FROM PRAISE –

CONDEMNATION, JOY – ANGER,

206
 GIVING – TAKING DONATION. BE
DETACHED EVERYWHERE.

48. BE OF STABLE MIND IN DUALS LIKE PAIN

– PLEASURE, MAN-WOMEN, WEALTH-
POVERTY, GAIN-LOSS, YOGA-
VIYOGA. BE FREE FROM VIOLENCE –
KINDNESS, EXCITEMENT –
SUBMISSIVENESS, SURPRISE –
REGRET. DON’T DEVELOP AVERSION
AS WELL AS ATTACHMENT TO
THINGS. BE A DETACHED CONSUMER
OF MATERIAL OBJECTS. BE AWAY
FROM SAMADHI AND DISTURBANCE.

49. BE FREE FROM MAMTA AND KARTA

SENSE. INTERNALLY MERGE ALL
YOUR EXPECTATIONS. THEN KARMA
WILL NOT TOUCH YOU OR YOU WILL
ATTAIN AKARMA STATE. IT IS
BEYOND VERBAL DESCRIPTION.

50. LIGHT OF KNOWLEDGE DAWNS AND

ILLUSION OF WORLD VANISHES LIKE
A DREAM. SALUTE THAT LIGHT OF
SELF – REALIZATION. GIVE UP DUTY-
NON-DUTY AND BE HAPPY.

51. SOUL IS NEITHER CLOSE NOR AWAY. IT

HAS NO OPTIONS, EFFORTS AND

207
 VICES OR POLLUTIONS. IT IS
ALWAYS ATTAINED. IT IS YOUR SELF.
BE SVASTHA TO BE HAPPY. ATMA IS
PARMATMA. IT IS HAPPY BY NATURE.
NO PLACE FOR I AM THIS, I AM NOT
THIS, I AM NOT SOUL.

52. SELF REALIZED VIDEH AND

JEEVANMUKTA IS STABLE IN
KINGDOM – BEGGARY, GAIN – LOSS,
PUBLIC AND FOREST, GOLD AND
STONE. HE IS FREE FROM CINTA AND
CINTAN BOTH. HE DOES NOT NEED
GURU, MEDITATION, SHASTRA AND
SAMADHI.HE TAKES LIFE IN A
NORMAL DETACHED MANNER. HE IS
DOING NOTHING EVEN WHILE DOING
ANYTHING. EVERYTHING HAPPENS
AT ITS OWN.

53. DO WHAT COMES YOUR WAY BUT

DON’T GET ATTACHED TO DOING OR
NOT DOING IT. LIVE LIKE A DRIED
LEAVE OF A TREE. BE FREE FROM
PRAISE AND CRITICISM, HONOUR –
DISHONOUR TO BE HAPPY.

54. KNOW THY SOUL MEANS KNOW

THYSELF. IF KNOW THYSELF (SOUL),

208
 YOU BECOME BRAHMAN, HAPPY AND
ENJOY ETERNAL BLISS.

55. A HAPPY PERSON IS FREE FROM

DOUBTS, FREE FROM THOUGHT OF
MUKTI OR MOKSHA AND IS OF
STABLE (EVEN) MIND. HE LEADS A
NORMAL DETACHED LIFE
PEACEFULLY AND PERFORMS HIS
DESIGNATED DUTIES LIKE AN
INNOCENT CHILD.

56. INDEPENDENCE OF MIND, ATTITUDE,

STATUS, AND APPROACH GIVES YOU
HIGHEST STATUS. SOUL IS NEITHER
KARTA NOR BHOKTA.

57. GYANI’S PEACEFUL MIND IS FULL

OF NECTAR. IT DOES NOT PRAY FOR
GAIN NOR REGRET FOR LOSS. HE IS
FREE FROM DESIRES. HE DOES NOT
PRAISE GYANI OR CRITICIZE
AGYANI. HE DOES NOT SEE ANY
ACTION AND IS SELF – CONTENTED.
HE HAS NO DESIRE TO SEE SOUL AND
NO JEALOUSY OF WORLD. HE IS
NEITHER DEAD NOR ALIVE.

58. HAPPINESS MAY BE THERE

IRRESPECTIVE OF WHETHER ONE IS

209
 KING OR A BEGGAR. IT IS A STATE OF
INNER – SELF. HAPPY PERSON IS
‘SVASTHA’. HE IS NEITHER PLEASED
WHEN PRAISED NOR ANGRY WHEN
CRITICIZED. NO JOY FOR LONG LIFE
AND NO DEPRESSION FOR DEATH. HE
DOES NOT RUN FOR CROWD AND
DOES NOT DESIRE TO ESCAPE TO
FOREST.

59. TO BE HAPPY, REMAIN AWAY

FROM CONTROVERSIAL
APPROACHES LIKE DVAIT-ADVAITA,
SHUDDHADVAITA, SAGUN- NIRGUN.
KNOW ATMARAM AND REST IN IT.
LEAVE ASIDE PAST AND FUTURE,
PRESENT, DESH-VIDESH, MINE-NOT
MINE. BE HOLISTIC. DON’T GET
ENTANGLED IN DREAM, AWAKE AND
DROWSY STATES. NO FEAR, NO
CLOSE, NO DISTANT, NO INTERNAL,
NO EXTERNAL, NO MACRO, NO
MICRO, NO LIFE, NO DEATH.

60. TRUST YOU ARE ONLY PURE

SOUL. NO PLACE FOR FIVE
ELEMENTS OR PHYSICAL BODY,
SENSUARY ORGANS AND MIND. NO
SHASTRAS, NO DUTIES, NO DESIRES.
NO KNOWLEDGE – IGNORANCE, NO

210
 BONDAGE – MOKSHA NO FORM, NO
DESTINY, NO JEEVANMUKTI, NO
VIDEHA STATE. YOU ARE ABOVE
NATURE.

61. IN YOUR PURE SELF, THERE IS NO

PLACE FOR WORLD AND ITS
DISSOLUTION. NO END, NO MEANS,
NO SADHAKA AND NO SADHANA AND
NO SIDDHI. NO PLACE FOR PROOF
AND PROVER. NO SHASTRAS AND NO
DISCOURSE. WHAT IS CREATED BY
MAN IS NOT IN SELF (SOUL).

DRILLS TO MAKE YOU HAPPY

211
 I

NO MIND - NO ATTACHMENT
NO CHITTA - NO CHINTAN
NO EGO - NO SUFFERER
NO SUFFERER - NO PAAP-PUNDYA
NO HEAVEN-HELL - NO GATI
NO BODY - NO BIRTH,
GROWTH, DECAY, DEATH, REBIRTH
NO BIRTH - NO JOY
NO DEATH - NO FEAR

HAPPY, HAPPY AND ONLY HAPPY

II

YOU SEE WORLD

YOU HAVE WORLD

YOU CONSUME
YOU HAVE MATERIAL THINGS

NO WORLD
WORLD VANISHES

NO CONSUMER
MATERIAL OBJECTS VANISH

NO JEEV NO JAGAT

212
 NO JAGDISHVER
JEEV MERGES
WITH JAGDISHVAR WHEN
JAGAT, KARTA-BHOKTA EGO VANISHES.

HAPPY, HAPPY AND HAPPY ONLY

III

NO RESPECT – NO DISRESPECT
NO FRIEND – NO ENEMY
NO MINE – NO OTHERS

ONLY HAPPY, HAPPY AND HAPPY

IV

ACTION EXPRESESS THOUGHT

THOUGHT EXPRESESS DESIRE

DESIRE EXPRESESS LUST

LUST DESTABILISES MIND

UNREGULATED MIND

213
 IS
OUR WORST ENEMY

IT IS DUE TO IGNORANCE

GIVE IT UP

CONTROL MIND THROUGH

SOUL POWER &
BE
HAPPY

HAPPY
HAPPY
AND ONLY HAPPY

THINK POSITIVELY

CRITCS SAVE YOU FROM CROWD

CONTEST YOUR PRAISE

SAVE YOU FROM DOWNFALL

214
 CAUSE YOU PAIN
ADD TO YOUR PENANCE

BE
HAPPY

HAPPY
HAPPY
AND ONLY HAPPY

215
 3

GLOSSARY OF TECHNICAL TERMS

Mukti -Freedom from vices like desire, ego,

envy, attachment, etc during life time.

Moksha - Freedom from cycle of birth, growth,

decay death and rebirth after death.

Vairagyam - Detachment from material world or

objects of sensuary organs.

Gyanam - Knowledge of soul and God.

Vishayan - Objects of sensuary organs like view,

sound, smell, taste.

Kshma - Pardon

Arjav - Simplicity

Daya - kindness/grace

Santosh - Contentment

Satya - Truth

Amrit - Nectar

216
Vish - Poison

Prithvi - sand/land

Jalam - Water

Agnih - Fire

Vayuh - Air

Dhyoh - Sky

Atman - Soul

Sakshi - Witness

Viddhi - Know

Deham - Physical body

Cit - Concentration

Manas - Mind

Budhhi - Intellect

Sukhi - Happy

Shantah - Peaceful, serene

217
Vipradikah - Four Varnas – Brahmin, Kshatriya,
Vaishya & Shudras

Ashramas - Four ashramas – celibat, householder,

forester, renouncer (sanyasi)

Vibho - Omnipresent, infinite

Dharma - Duty or karma

Adharma - Vikarmas or non – duty

Bandhah - Bondage of vices/rebirth

Aham -I

Karta - doer

Ahamanam - Ego

Shokah - Mourning

Ananda - Thrill/Joy

Parmananda - Bliss

Mati - Thought

218
Advait - Only soul is real God. World is
illusion.

Moha - Attachment

Samadhi - Outcome of meditation

Niranjanah - Faultless

Prakriti - Sat, raj, tam (nature or attitutde)

Tarangah - Waves

Phenbudbudah – bubbles of snow

Vishwam - World

Patah - Cloth

Tantu - Thread

Ekshu - Sugarcane

Sharkara - Sugar

Maya - Illusion

Agyan - Ignorance about God, soul and world.

Rajva - Rope

219
Rupam - Form

Prakasham - Light, Illumination

Shuktou - Cell

Rupyam - Silver

Phani - Snake

Vari - Water

Bhasate - Appears

Kumbhah - Pitcher

Katkam - Bracelet

Kanake - Gold

Layam - Merges

Brahmandastambparyantam - From brahma to

straw all included

Avasthatraya - Child – Adult – Old Birth -

Growth – Death

Daksha - Expert

220
Dhratam - Held

Namah - Salute

Dvait - God, Soul and world are separate

entities.

Bheshaj - Medicine

Mrsha - False

Cit - Chaitanya

Amal - Pure

Nityam - Daily, eternal

Nirvikalpa - Option less

Nirashraya - baseless

Aranya - forest

Rati - attachment, love

Anantmahambodhe - infinite sea/ocean

Bhuvankallole - waves of world

221
Citvate - air of concentration

Potah - ship

Dheeram - patience, emotional, stability

Artharjan - earning money

Shukte - cell

Lobhah - greed

Dhavasi - running

Ashcaryam - surprise

Kaam - sexual, consumption, desire

Pashyam - see, observe

Mahashaya - honourable gentleman

Mahatman - self – realized soul

Cestman - action – oriented person

Trasyati - pained

Nairashye - no expectation

222
Nihspraham - no hope

Prarabdhah - destiny

Shakra - Lord Indra, King of divines

Yogin - one merged with God

Tajagna - knowledgeable/ expert

Antahkaran - inner self (soul, intellect, mind and

concentration)

Dhoom - smoke

Caturvidh bhootgrame - four types of public

Divine, human, devils, animals/birds.

Bhaya - fear

Sanghat vilayam- Dissolution of fie, body elements

in sand, air, water, fire and sky after
death of humans.

Varidh - Sea

Pinda - body

Brahmanda - universe

223
Vanchati - Desire

Shocati - mourns

Muncati - renounces

Grahati - takes

Hrshyati - joys

Kupyati - angers

Saktam - attached

Anasaktam - detached

Jeevitecha - desire to live

Bubhuksha - desire to consume

Bubhutsa - desire to know

Nrnaam - man’s

Avapnuyat - gets

Shamyati - subsides

Sansrti - from world

224
Adhya - now will happen

Vairanam - enemy’s

Enarth sankulam - full of danger

Svapnendrajalvat - like a dream or magic

Kalatra - wife

Sukrata - good deeds

Kantar - forest

Kayenmasagira - body, mind & speech

Ayasadanam - very laborious

Anargalitsarvashah - All hopes dissolved

Apadah - danger

Daiva - destiny
Kaivalya - moksha

Shucih - pure

Nirvikalpah - free from resolves and options

Vag - voice

225
Nashollaso - gain and loss both

Bhurishah - repeatedly

Shoonyacitah - thoughtlessness

Nidritah - sleeps

Sprah - desire

Vijvarah - free from anxiety stresses

Sanvestithah - covered

Svastham - Rest in self

Shallaki - shesham (teakwood)

Nimb - neem

Viralah - rare

Vimalashayah - pure inner self

Rajate - glorify

Pashyan - seeing

Shranvan -hearing

226
Sparshan - touching

Jighran - smelling

Ashnan - eating

Grahn - taking

Vadan - speaking

Vrjan - walking

Nare narya - men, women

Upashnute - consumes

Arjan - income

Pushkalan - ample, too much

Peeyush - nectar

Balvat - child like

Vjnati - to know

Tushani - pacified

227
Dvande muktasya - free from duals like pain –
pleasure, gain-loss etc.

Ranjana - attachment

Buddhah - gyani

Jihasa - to renounce

Yadrachaya - comes as per destiny

Balishah - fool

Moodh - idiot

Vimoodh - extremely idiot

Grihavyagrah - adamant

Kubuddha - of bad intellect

Cakitah - nervous

Yuktamanasa - of stable mind

Riju - simple, easy

Akratika - spontaneous

Uchrnkala - unethical, uncontrolled

228
Shrotriya - expert in Vedas

Sooraya - gyani

Arat - pained

Jaya - victory

Avashesh - residual

Akshayam - immortal

Bhoopati - king

Nirvishesh - even – minded

Vimal - pure

229
 4

SUTRAS FOR HAPPY LIFE

1
sansar rognashaya pathyam sadhusamagamah
- Akshar Geeta

To overcome worldly diseases (desire, etc.) best remedy

is company of sages.

2
asang shastren dradhen chitva
- Bhagwadgeeta

Cut down tree of the world (attachment) firmly vairagya

(detachment)

3
vishyan vishvat tyaj
- Ashtavakragita

4
mamtven bhavejjeva
nirmamatven kevalah
- Yogchudamani

My & mine makes soul jeev and Not mine’ makes it

God.

230
 5
brahmandya kul gotre c naam soundaryajatayah
sarve sthoolgata heyate sthoolabhinnasya me nahi
- Atmaprabodh Upanishad

Four varanas, family, gotra, name, beauty, caste, etc. all

are qualities of physical body. These are not related to
soul.
6

A yogi who is free from varnashramas is called

‘Avdhoota’.
A=Akshar or immortal
V=varendya or fit for worship
dhu=free from illusion of wicked world
t=tatvamasi or who is brahmaswaroopa

karmana badhyate jeevo

vidhya c vimucayate
- Sanyaso Upanishad

jeev is bounded by karma (attached karma)

jeev is unbounded by gyanam (of soul)
8

krti mahodadho patan karnam

- Upadesh sarani

231
Sea of karma is cause of downfall.

(Attached karma leads to ego, conflicts, stress, sickness

and demise. It is the cause of rebirth also).
Give up I ego of doer and be a detached karta or
karmyogi.

satyam gyanam anant brahmam.

- Tetiriya Upanishad

I am soul or infinite God.

10

‘taranti shokam atmavit’

Self – realized person crosses sea of pains or samsar

(world).
11

vishwam rajjusarpvat kalpitam

- Ashtavakragita

This world is illusory like snake assumed (perceived) in

a rope.

12

232
‘ya mati sa gati’

- Ashtavakragita
‘As is your mind so is your destination’ Hell and
heaven and vaikuntha are born in your mind first and
then you reach there.

‘man aiv manu shyana karanam bandhmokshyoh’

- Brahmbindu Upanishad and
also bhagwad gita

Mind is the cause of bondage and empancipation.

13

‘shudra-citam ma gamah’

- Ashtavakragita
Give up petty mindedness.

Don’t think you are a siner, helpless, weak, backward.

You are omnipresent and omni potent soul, a part of
God – mame vansho jeev santanah’ or amrtasya putrah.

‘aho niranjanah shanto bodhoham prakrate parah

- Ashtavakragita

233
I am pure, serene, gyani and trigunateeta soul or
Brahman.
14

atmagyanat na bhasate
- Ashtravakragita

A self – realized person will not see the world. He will

lead a detached life as a witness only.

15

‘pragya pratishtha pragyaman brahma’

- Taitereya Upanishad

‘vigyananandam brahma’
- Brihdarandyak Upanishad
Intellect is the basis of all knowledge. Best knowledge
is God or soul. It is scientific and full of happiness.

16
‘na me bandho moksho va’
- Ashtavakragita

I (soul) have no bondage and moksha. These are

attributes of physical body and caused by mind.

17

‘naham deho na me deho’

234
 - Ashtavakragita

Neither I am body nor body is mine. I (soul) am only

witness.

18

‘atmanam ati sundaram’

- Ashtavakragita

‘Soul is very beautiful. It is pure and immortal. It is

pure and immortal. It is not visible, satisfied or angry. It
is only a witness. Neither karta nor bhokta.

19

bhog leelaya khelatah

- Ashtavakragita

Consumption of material things is a leela for gyani or

self-realized person.

20

‘atmanam ekam gyatva evam ev layam vraj’

- Ashtavakragita

Know only soul and merge in it (swaroopa). Be

‘svastha’ – Rest in your pure self.

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 21

‘Mokshah syad vasanakshayah’

-Muktiko Upanishad
Destruction of desires is moksha.

22
‘avrati bhav’
- Ashtavakragita

Never take any vow. Be free from vows.

23

‘idam sarvam anityam’

- Ashtavakragita
This whole world is mortal.

‘nityam vastu ekam brahma’

- Tatrabodha

Only Brahma (God, soul) is immortal.

24

‘shabda jalam maha aradyam citto brham karanam

- adi shakaracarya

Shastras are like thick forest. It is the main reason for

confusion in mind. Trust God to be happy.

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 25

‘kaam, krodhstatha lobhast asma det todryam tyajet

- Bhagwadgita

‘Give up three enemies – desires, anager and greed.’

26
‘Prodhvairagyam ashritaya veet trashnah sukhi bhav.’
- Ashtavakragita

‘Seek protection of mature detachment, give up lust and

be happy.’ Giving up trashna is itself moksha.

27

cintaya jayate dukham

- Ashtavakragita

‘Worry is the mother of pain’

28
akincanbhavam svasthyam?
-Ashtavakragita

‘Nothinglessness will give you peace’.

29

237
shubhshubh vihay yatha – sukham ase’
-Ashtavakragita

‘Give up good or bad view and live happily. Be

shoonya citta.

30

‘Citte calati sansaro nishcale moksha ucayate’

- Yogshikopanishad

Unstable citta is world and stable chitta is moksha.

31

‘sankalp matra sambhavo bandhah’

-Niralambopanishad

‘Mere resolve leads to bondage’

32

‘grahmokshvihinasta na virakto na ragvan’

- Ashtavakragita

‘Be free from taking, renouncing, detachment and

attachment’ Be shoonyacit (thoughtless) to be happy.

238
“Give-up desire of bhog and moksha both. Accept what
comes in normal course.

33
jeevanmuktah sansaran api sukhi sriman shohat’
- Ashtavakragita
‘Jeevanmukta person leads normal life. Inspite of
worldly affairs, he is happy, prosperous and glorified.’
To be happy jeevanmukta it is not essential that you
renounce world and go to forest.

34
‘swatantryat parmam padam’

‘Top position is independence (from desires etc.) It is

self – illumined. Soul merges with God (Purushottam).

35
‘vinirdhootrajastamah dheerah shobhate’
- Ashtavakragita

‘One who has risen above tamas and rajas attitude and
has even mind will glorify (as happy person).

36

239
‘brahmavid brahmev bhavati
- Rudrahrdyopanished

One who knows brahma (soul, God) becomes Brahma

(God)

Transformation from nar (man) to Narayana (God) will

be completed with this knowledge of Braham.

37

‘loko brahma, guru brahma shishyo brahma

sadashivah’
-Tejobindu Upanishad

‘People are brahma, guru is brahma, disciple is

brahma’. Brahma (God) is inside, outside, everywhere.

38

‘Be atmiya. O Lord, make me atmiya whither anybody

else becomes atmiya or not.
- H.D.H. Hariprasad swamiji

VANDE KRISHNAM JAGADGURU

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