Shri Shankaracharya UpadeshAmrit - 108 Discourses of Guru Dev www.paulmason.info

108 Discourses of Guru Dev,
Shankaracharya Swami Brahmananda Saraswati
*
previously entitled 'Shrii Shankaracharya Upadeshamrita'

Front cover of Shri Shankaracharya Upadesha

* श्री शंकराचार्य उपदेशामृत *
ब्रह्मलीन जगद्गुरु भगवान श्री शंकराचार्यश्रीमद्
स्वामी ब्रह्मानन्द सरस्वती जी महाराज ज्योतिर्मठ बदरिकाश्रम हिमालय
के पावन उपदेश
the Hindi booklet edited by Rameshwar Tiwari
Hindi text online - हिन्दी में
translated into English
by Premanand Paul Mason
© Paul Mason 2006, 2009

Only by contact with Paramatma (God, the Supreme Self) can there be true happiness for the jiva (the individual soul), since in that is the highest happiness.

If one has something, the very same one can give to another. To demand any money from a pauper would really be a folly then. Wealth of that kind can only be gained by going to a mass of wealth. Only from a treasury of knowledge can knowledge be gained. That kind of treasure house of happiness, that form of happiness, is who Bhagwan (the Supreme Being) really is. Only from Them can happiness be gained.

In worldly existence devotees of Bhagwan are left to be vessels of grace and nobody else is happy. Only those devotees who desire spiritual contemplation of Paramatma have an experience of happiness - otherwise to all, little-by-little only suffering slowly is lived. In worldly existence nobody is found to be happy. If someone has a lack of something they regard someone who has that as the way to happiness. But the one who has, does not regard themselves as happy. He who has no son regards the one with sons as happy, but how much happiness is there from the son? Ask this of any with sons. It is already known, in truth in anything else earthly and material there is no happiness. The form of happiness then is the form of sachchidananda (Truth, Consciousness, Bliss), is really Paramatma and from coming in contact with that the jiva can become happy and there is no other way to be happy. Actually, Paramatma is like a “general merchant” in whose place there is no deficiency of any articles of happiness. But in order to gain his grace regular effort is required, not only some reading of the greatness of Paramatma. By studying a catalogue, how can you become wealthy?

To wish for happiness from worldly people is a mistake. Good. How can someone who is himself unhappy, make another happy? In worldly life those who are seen as happy, that is relative happiness. From any one thing someone is happy then someone is happy in another part.

If you are to ask for any happiness then beg from this place, from wherever all happiness can be gained. Remember this that whosoever bows in the direction of Paramatma the very same can obtain happiness and peace in worldly existence, otherwise not. To search for happiness in worldly existence is similar to quenching one’s thirst by collecting drops of dew.

Only by the grace of Bhagwan can you gain freedom from portering. How many lifetimes have you existed working as a porter?

Sometimes in the body of an elephant weighing fifty mana (1 mana = 100 lb / 45.6 kg), sometimes with the body of an ant weighing adhiratti (half a ratti; ratti = the weight of half a seed of abrus precatorius), sometimes in the body of a man - only the grace of Bhagwan can give freedom to a porter who is carrying.

So do this in life so that the kripa (grace) of Bhagwan be gained and no more returning in a body of mala-mutra (excrement & urine). For this reason cherish the commands of Bhagwan. The instructions of the Veda Shastra are really the commands of Bhagwan.

Be one of that varna (caste), of that ashram (stage of life), do according to one’s dharma and remember Bhagwan all the time. Every day regularly practice upasana (worship, meditation etc.) in the evening and early morning and perform one’s customary fixed habits so that you can be of benefit to others and be good, and, if you can’t be good then don’t get a little bad.

It is very necessary to see Bhagwan present everywhere. If you will see Bhagwan present everywhere then nobody will be sinning. If sin has been committed before then that will be destroyed, but from when one appropriates the name of Bhagwan from then on refrain from sin. Don’t sin then for those sins will be difficult to be liberated from. Since the sins committed earlier can be destroyed by bathing in the River Ganga, but that sin done in Ganga, in a sacred place, that is:-

बज्र लेपो भविष्यति
"bajra lepo bhavishhyati "

- ‘becomes cemented’ - that is similar to a line on stone that is not erased.

[From an old Sanskrit saying:- “anyakshetre kritam paapam, punyakshetre vinashyati, tirthakshetre kritam paapam, vajralepo bhavishyati.” - ‘Sins committed at another place are destroyed at a holy place, but sins done at a holy place become cemented.’]

Therefore fear committing sin whilst remembering Bhagwan.

Protect one’s religion and worship Bhagwan then the sins of all one’s previous lifetimes will be destroyed and experiencing happiness & peace there will be salvation at the end too.
[Shri Shankaracharya UpadeshAmrita kaNa 2 of 108]
translation - Paul Mason © 2007, 2009

Really it is like this; do the karma (action) that has the best fruit.

A thief is free to steal, but the upshot is dependent on a court, really however much punishment will be given he is to suffer it, whether he desires it or not. Similarly man can do what he wants. He who does cherished works goes to Heaven etc. and can experience heavenly pleasure, or by doing paapa (sinful) karma you can obtain great ghastly distressing hell, raurava (a hell) etc.

Birth as a man means a birth of action. Here man is free to act, that is to say that he can do as he wishes. If man desires to he can meet with Paramatma the All-Powerful, sachchidananda (Truth, Consciousness, Bliss).

Man certainly endures the fruits of the karma he does. Any actions a man does but does not desire the fruit of, then such cannot be. Yes, it is certain that:-

" dharmeMNa paapamapanudati "
[Taittiriya Samhita (Mahanarayana Upanishad)]

‘dharma destroys sinful thoughts’ - by performing dharma, paapa is destroyed. In case any sinful karma happens then you should do some holy work for destroying that. Merit will grow, then paapa (sin) will be controlled. Therefore it was said before –
जपतो नास्तिपातकम्
" japato naastipaatakam "

[From the sloka: ‘krishito naasti durbhiksham.japato naasti paatakam.mounena kalaho naasti naasti jaagarato bhayam.‘
‘Ploughing eliminates famine, japa eliminates sin.
Silence eliminates quarrels, eliminate fear by wakefulness.’]

- ‘by doing japa of the mantra of Bhagwan’s name, paapa (sin) is destroyed.’

Therefore, if someone took a way that was prohibited and was more sinful and that they now desire to get rid of all sins, then do holy work, engage in doing good works and apply your own proper faith & devotion in doing the japa of the name of Bhagwan’s name. After this manner, slowly, slowly past sin becomes destroyed and in a while is completely mended and additional good effects are collected which will assist with your salvation.

Even if one remembers Bhagwan unwillingly then from that action sins fade away. In the manner that also without desire the fire is blown and ignites. The significance of this is that it is the nature of fire to ignite on contact, this is the manner of the nature of Bhagwan that those who remember him, their sins are destroyed.

Over many lifetimes the mind has been spoiled, therefore it is difficult to create a love of Bhagwan with a filthy or corrupted mind, but if you will think of Bhagwan then you acquire Bhagwan’s grace.

In this there is one thing to understand, that whatever the mind desired before, however much it was corrupted, however much you desired wicked or sinful living, it is of no concern. But the purifying strength of Bhagwan’s name is not for doing sin.

[Shri Shankaracharya UpadeshAmrita kaNa 3 of 108]
translation - Paul Mason © 2007. 2009

About performing worship there is almost nothing to say. If you do not worship Bhagwan then you will fall down worshipping the raja, the nobleman, the merchant and the moneylender.

Nowadays people understand themselves to be very intelligent. But all their cleverness continues to be about their stomach. All their cleverness is completely only in the belly. Really, beyond the belly the mind does not go. They are all the time applying ointment and bandages to the ulcer and in this all life is destroyed. In truth, there can be no greater loss in man’s life.

Really then, fall down to do worship. About performing worship there is almost nothing to say.

सर्वज्ञ सर्वशक्तिमान कर्तुमकर्तुमन्यथाकर्तुसमर्थ
" sarvaGYa sarvashaktimaana kartumakartumanyathaakartusamartha "
‘Omniscient, Omnipotent, active / inactive & capable of action in a different manner (miracles)’

Whoever will not worship Bhagwan is then a licentious & base person who will fall down and worship the raja, the nobleman, the merchant and the moneylender. If you will not get help from the greater then you will fall down and accept assistance from the lesser. Therefore it is the wise mind that goes for the support of Paramatma who gives what we desire in both this world and the next. However well off a man has become, afterwards his wealth will only remain limited and also sometimes shifts (worsens), that day can be. Therefore if you don’t look for support from one whose condition is not settled then you will rise up. The most ingenious one of all is the one who worships Paramatma to always stay happy in this world and the other world.
[Shri Shankaracharya UpadeshAmrita kaNa 4 of 108]
translation - Paul Mason © 2007, 2009

Finding satisfaction in anything experienced by the senses is like imagining it is good to scratch an itch.

He whom Bhagwan Vishnu came to in the form of his son, and who Indra offered to share his throne, he was indeed one who possessed strength. He was king and emperor but King Dasharatha could not fulfil all his wishes - like a fool he died thrashing about because he had desired the coronation of Rama. Really, when these kind of capable people couldn’t fulfil all their hopes and desires, then you people don’t hope to satisfy all desires in dreams. What is the talk then of [satisfying all desires] in the waking state?

Really spiritual salvation and everyday affairs both go together, because by nature one cannot abandon actions. By abandoning actions it is not possible to maintain the body and get about. But really you should meditate on this that, certainly do those actions for the progress of the body whilst relinquishing the wish to fulfil remaining desires. In the mundane world there have been very strong people but they could not fulfil their desires. Therefore doing those actions for the progress of the body apply oneself in the primary consideration of gaining Paramatma.

Finding satisfaction in anything experienced by the senses is like imagining it is good to scratch an itch. The everyday affairs of the mundane world are similar to becoming entangled in raw threads, really however much you desire to become disentangled that much you become entangled. Therefore, performing the business of the mundane existence with prudence, you should set yourself in the topmost wisdom of parmartha (the ultimate good, salvation).
[Shri Shankaracharya UpadeshAmrita kaNa 5 of 108]
translation - Paul Mason © 2007, 2009

Therefore whether fortune & misfortune, they will come and should be endured together with courage.
Man can seldom sit and do no work, man, by means of the mind, breath and the senses little by little acts, this is man’s nature. According to his own individuality every man is naturally inclined to some work. Therefore it is natural inclination of mind to be in action.

According to this theory people will necessarily suffer the effects of their actions. The effects of the actions of a brief time are endured for a long time. Consequently the actions of one lifetime cannot be finished and can result in suffering in another lifetime. Without experiencing them, a heap of actions will be gathered. Until such time as the heap of actions is finished then it will befall you to return again and again inside a womb in order to live again. Consequently having obtained this human life you should deal with this heap of karma.

The Shastas have divided actions into three types and explained the means to accomplish these tasks. These karmas are the three divisions - sanchita (collected karma), prarabdha (already commenced karma) and kriyamana (work now being done). sanchita (collected karma) is limitless. This [accumulated karma] cannot be dealt with by experience. The way to deal with [such karma] is by obtaining gyaan (knowledge) or by endless bhakti (devotion) to the feet of Bhagwan. One has to experience the karma that has already begun, there is no other way:-

अवश्यमेव भोक्तव्यं कृतं कर्मं शुभाशुभम्
" avashyameva bhoktavyaM kR^itaM karmaM shubhaashubham "
'One has to endure the consequences of one's karma, both virtuous and sinful'

By offering our kriyamana karma (current action) to Bhagwan there is no reason for it to be binding. In this way, by the method of burning the sanchita karma (accumulated action) in the fire of knowledge, experiencing prarabdha karma (action already begun) and dedicating kriyamana karma (current action) to Bhagwan - one will be liberated from being bound, and really find moksha (final liberation, beatitude, redemption, absolution, salvation, freedom).

If the reason that acquisition of knowledge is delayed because one’s sadhana (spiritual practice) is neglected, then little-by-little offer your kriyamana karma to Bhagwan. Acting in the manner, there will be no reason for the karma of this life to be binding. Along with this thought be strong for the prarabdha karma which you will endure, which even the learned cannot escape. Therefore you should come with willingness to the suffering, with endurance and heroism. It is also necessary not to give up courage. Make no mistake, by this method is happiness gained. By doing this there will be an accumulation of punya (meritous) karma, and both this world and the next world will be prepared.
[Shri Shankaracharya UpadeshAmrita kaNa 6 of 108]
translation - Paul Mason © 2007, 2009

Understand the path of your happiness and proceed upon it

In the thought of stomach and by sound, touch, form, taste and smell etc. one is falling into desires for experiences of the senses, don’t destroy this priceless life. You have also been born [before] as beast & bird, worm & grasshopper etc. Even after becoming a human being then again you will fall into the circle of eighty-four hundred thousand births; it is difficult to gain release. Value the human life. Act considerately. Follow the real way to happiness and in this way one will not come four, four times (repeatedly) within the dark cell of wombs.

Make your life dharmik (virtuous, devout, religious, godly, upright, etc.). Happiness is acceptance of being bound by dharma. We have free will but don’t consider that we can live without the system of dharma. Living in the system of dharma, then you will find advancement in this world and also stay bright in the next world.

Thinking that you are free from the system of dharma then you will be trapped in unrestrained adharma and will become habituated in destroying yourself. Do one’s own dharma. Actually preserving one’s dharma can be the single means of accomplishing man’s life.

The life of the individual, society, the duties of the raja, national and international, in all fields it is necessary to preserve the dharma.

Really, by keeping all areas of the body from agitation, the senses, mind and intellect in keeping with dharma you will escape from adharma (unrighteousness).

Neglecting dharma means to appropriate adharma. By neglecting dharma in that field of life then in that area adharma will predominate and that area will be afflicted, and also you will fall to suffering alone for all the effects of the aspects of the adharma. The responsibility for the actions belongs to the doer. Therefore do the work in the given life, personal or in society or in politics, or in any other field. Be considerate then you will not bring any action contrary to dharma. Whatever part [of your activity] is contrary to dharma that you should not do.

Activity that is contrary to dharma is rajoguni (passion of love and pleasure), to the tamoguni (ignorant) mind this is really beneficial and good, but in effect they are altogether pointless and useless. The gist of this is that adhering to dharma always brings happiness and not adhering to dharma or doing the dharma of another is always without reward.
[Shri Shankaracharya UpadeshAmrita kaNa 7 of 108]
translation - Paul Mason © 2007, 2009

With the support of “nishkama (disinterested) karma yoga” every human being can come to the other side of the ocean of being

“nishkama karma” does not mean to do action without desire, because without desire then nobody can have the pravritti (tendency, inclination or perseverance) of mind [to perform action]. There are two causes of pravritti (tendency for activity), one is the knowledge of “ishta sadhana” that is information that by doing an action we shall gain fulfilment; and secondly the knowledge of “krita sadhyata”, knowledge that this work is feasible and possible for us to accomplish. Only by knowing these two pieces of information can there be a spur for any man to perform action. If there is any uncertainty about either of the two aspects then the spur to action will not occur. Therefore preceding a spur to action there must be the desire. Consequently the meaning of “nishkama karma” appears to be exactly this, that the karma suitable to be done is that which is fitting to offer to Bhagwan. “nishkama karma” is action done on Bhagwan’s account. That karma that is to be offered to Bhagwan, and is not on account of being attached. Your right is only in the action of karma; never desire the effects.

Because the soul’s life has been suffering poverty from many lifetimes; it has no help with this call for assistance, not knowing what to ask for. When any demand is made then the demand is based on one’s own merit. If the soul will wish for the effects of its karmas, then by one’s merit there will be little effect desired, but if one surrenders to Bhagwan then Bhagwan who is All-Knowing, All-Powerful, from one’s own merit offered to him on high he will give a high gift.

Intelligently, delivering to Bhagavat (God), doing action, man gains Bhagwan’s world. According to devotion he receives salvation, freedom and deliverance and is always released from being bound to birth and death. Performing karma one gets freed from bondage of life and death, this is the means to acquire moksha (final liberation, beatitude, redemption, absolution, quietus, salvation, freedom, death).
[Shri Shankaracharya UpadeshAmrita kaNa 8 of 108]
translation - Paul Mason © 2007, 2009

As much as samsari (worldly) people desire to obtain wealth, children and respect, that much effort is not made in worshipping Bhagavat (the Lord) and in becoming knowledgeable. That sadhana (means) of [obtaining] uttermost happiness is disregarded. Sadhanas of collecting and amassing suffering are done. From any worldly thing there can never be any happiness. From worldly things the pleasure gained is like the wish of a childless woman preparing for the son’s marriage. If there is not a son who is fit to be reverenced then how will there be a marriage? At whatever time happiness is not really in worldly things such as wealth, woman, son etc., then how will happiness be got from these? But by absence of discrimination, the mind has gone in pursuit of anishta (mishchief, evil).
The purpose of life is to desire doing something for the future; ‘If the bucket is to be filled, and is to be emptied, this is all there really is’. Then human being existence is going to be really useless. So consider; ‘Fill the bucket of the stomach at dawn and empty it by the evening.’ If this is really how life has been then to live is really useless. You desire life because just now you have not had darshan (vision) of Bhagwan. For this darshan one is alive, for doing sadhana.

When a seed is roasted then no sprouting appears. This is like the mind of a man when, from the heat of knowledge and devotion, it is roasted. Then afterwards birth and death does not sprout. Therefore, make an effort to become devout and knowledgeable. But similarly don’t become a gyaani (a learned one) of wealth, woman, sons, in love with worldliness and at the same time chanting:-

शिवोहं , शिवोहं
' shivohaM , shivohaM ' ,
'I am Shiva, I am Shiva'

[ref: “chidananda rupah shivoham shivoham.” ‘The Bliss Consciousness Form, I am Shiva, I am Shiva.’ (Atma Shatakam or Nirvana Shatakam of Shankaracharya)]

ॐ , ॐ
' AUM , AUM '
'OM, OM'
and
अहं ब्रह्मास्मि
' ahaM brahmaasmi '
[Briharanyaka Upanishad 1:4:10]
‘I am Brahma’
When people call themselves Brahma then afterwards go far from dharma and karma too, in this way, that condition [of oneness with Brahma] is not nourished but is destroyed. Therefore, until you shrink from love of worldly things, then for as long as you are not returning to Brahma, you should do worship of Bhagwan. Keep doing bhakti and when you will very much desire Bhagwan, then afterwards you will be freed from “janma-marana ke chakkara” - the ‘wheel of birth and death’.
[Shri Shankaracharya UpadeshAmrita kaNa 9 of 108]
translation - Paul Mason © 2007, 2009

Making the mistake of being worldly/transmigrated then you have to fall again and again.

In taking birth there is suffering; much more suffering there is at the time of dying. In the Shastras it is said that when you die the anguish can be greater than the stings of thousands of scorpions. If one scorpion stings it is torment to endure the pain. If thousands of scorpions sting then guess what may be the torment of the period of demise.
The pains of birth/death are additional to those of our lifetimes, which are without end. Without Ishwar (God) it is impossible to become released from this. Making the mistake of being worldly/transmigrated then you have to fall again and again. You should argue against desires that are impure and afterwards should have only one strong desire for getting God. You will not progress until this desire has become stronger than any other.
[Shri Shankaracharya UpadeshAmrita kaNa 10 of 108]
translation - Paul Mason © 2005, 2009

It is mostly seen that, that which is habitually thought about a lot, it is this that comes to be easily recollected at the time of death. If anyone who reads the Veda has gone crazy then in craziness too he will repeat the hymns of the Veda. At the time of death understanding does not remain. At that time it is most probable that the mind will recall that which has been the life’s habit. If something has existed since a long time but at the end it is damaged then it cannot be repaired. Therefore the saying is that ‘All’s well that ends well’. One’s own final time is not to be spoiled; do the work to prepare for this right now. This is prudence.
[Shri Shankaracharya UpadeshAmrita kaNa 11 of 108]
translation - Paul Mason © 2005, 2009

All of us here are connected like boats and the river. Wherever you are, whatever the circumstances are, take care how you act here. All have made their own separate “programme”. If you examine then nobody will be found to be a friend, only “main aur mera” (‘me and mine’) are to be seen. In truth if our own situation here in worldly existence is not strong, then how will it be with someone else? All life is like water of a leaf, dropping as needed. Work wherever appropriate to one’s life, preserving one’s dharma here. One ought to pass the time in remembering Bhagwan. Do the necessary customary tasks but in such an intelligent manner that it will not trouble the future way to the next world. Cleverness is that which makes both this world and the other world bright. It is not clever to obtain anything by deception. That is ignorance then. One who has no perception of his own future, how can he be said to be wise?

Then we say exactly this; ‘Don’t cheat - let go of the desire to cheat. Put your trust in your own dharma and karma. Don’t put your trust in craftiness and dishonesty. In worldly action behave in such a way that the road to the other world is made bright. This will be when one preserves one’s own dharma and will remember Bhagwan. Thus for this reason you will become freed from the restriction of life and death, be released from this body of excrement and urine. If not then time and time again you will return to this.’

The whole meaning of the word samsara (worldly existence, mortal world, transmigration) is viyoga (separation, disunion, detachment etc.), viyoganta (at the end is separation) is not a thing suitable to be an object of love. There is no need to love that which we will definitely be separated from. Then you will weep and not only in one life you weep, but for many lives you will weep.

One time Maharishi Narada was going to a town. One vaishya (trader) greeted him respectfully and hospitably. Seeing his faith and service he (Narada) accepted a glass of milk to drink.
The vaishya asked, ‘Maharaja, from where are you coming?’
Narada ji answered, ‘From Swarg (heaven)’
The vaishya asked, ‘Maharaja, where will you be going now?’
Narada ji said, ‘A little while in the world of mortality and then again I will return (to heaven).’
The vaishya prayed, ‘Maharaja, when the time comes for you to return, I would like you to take me to heaven too, that would be a great kindness, you will be a benevolent teacher.’
Narada said, ‘Okay, you should come.’
After wandering, some days Narada ji later returned and asked, ‘Seth ji, we shall go to Swarg?’
Seth ji said, ‘Maharaja, certainly we go but just now the children are very young and ignorant. These people cannot do the work of looking after the home, some day they will find suitable work then we will go.’
Narada ji went away. In a short time he returned to ask, ‘Seth ji now you’ll go?’
Seth ji said, ‘Yes Maharaja, now that the children have grown up and are working, but now they see and hear little, at present they have not understood responsibility. Next year grant that they marry and after that then we shall go.
Four years later Narada Ji returned and asked the children at the shop, ‘Where is Seth ji?’
The children said, ‘Maharaja, what to say? Father looked after our house all by himself, he is now gone from his body, since when we are in big distress.’
Narada ji meditated and it became clear to him that after his death Seth ji had become a bull. Narada ji came near to the bull and said, ‘Seth ji, now then, the man’s body is gone, now shall we not go to heaven?’
The bull said, ‘Maharaja! Your great kindness, graceful teacher. I am ready to proceed together with you, but am considering that the bull of the house is slow and in future, if I do not walk, then little work will be done. Some a new bull is to come and until then I will keep watch over the work, then with your grace I will certainly proceed with you.
Narada ji returned two to four years later, to keep his word and repay the vaishya for the glass of milk. This time when he came, the bull was nowhere to be seen. To the children he asked, ‘There was an old bull here, where has it gone?’
Hearing the words the children became sorrowful, ‘Maharaja! It was a great hardworking bull. It walked ahead of them all. Since it died we have not been able to obtain another like it.’
Narada ji meditated and it became clear to him that this time Seth ji had become a dog and was keeping watch over the house.
Going near the dogs Narada ji said, ‘Seth ji tell me what is the news? Three lifetimes have come, now do you consider you are ready to accompany me to Swarg?’
The dog said, ‘Maharaja! You are very kind. On one side I see your kindness and on the other my children’s idleness and bad judgement. Maharaja! They have become very idle and if I do not remain at the door then, in time, some people will come and rob them. Therefore consider that whilst I am here to protect them, it is good. In a short time certainly I will come.’
After six years Narada ji returned again, then there were no dogs to be seen at the door.
From the children he asked the whereabouts of the dog, which had died.
Meditating it became apparent that this time he had become a snake who was sitting in a space beneath the house, protecting the treasures hidden there.
Narada ji reached there and said, ‘Seth ji you should say why are you sitting here? Right now, is it not the time to come to heaven?’
The serpent said, ‘Maharaja! These children have become so lavish, if I were not here then the treasury would be empty. Considering this is my hard-earned cash, however many days guarding, that much is good. Therefore I must stay here, else I would be ready to go.’
Narada ji again left, disappointed. Outside he called the grownup children saying that, ‘Seated on your treasure is a fearful black serpent; it could cause harm. Therefore, beat it so that it goes away. Do not hit it at the top (in the head), that would kill it. Not to kill it, give it a grinding and thrashing so that it goes away from the treasure.’
Getting the advice of the mahatma, the children did exactly what he said. The entire body got a beating, it became weary and was thrown outside the house.
Going there Narada ji met him and said, ‘Seth ji, you ought to say the children have given you a good beating. Now is your heart full (you are happy) or not? Are you going to return to the house and protect it or will you go to heaven?’
The serpent said, ‘Yes, Maharaja, Now we will go.’

The meaning of this is, if you find love for the house, for the son, for wealth, for a woman etc., then you will endure the torture of many lifetimes. Therefore it is said, ‘Don’t become ensnared by the love of worldly existence.’ Here you will love, then for many lifetimes you will weep.
[Shri Shankaracharya UpadeshAmrita kaNa 12 of 108]
translation - Paul Mason © 2007, 2009

The enemy and the friend are only the conveyance of the effects of good and evil actions.

Nobody is an enemy or a friend. If anyone is friendly then they should always be a friend, but it appears not. The one who is a friend sometimes becomes an enemy. Therefore by nature someone is neither friend nor foe. The process of friendship is a way for the effects of good karma (action) to come, and the fruits of one’s own sinful actions come through one’s enemies. Happiness and sorrow are really the fruit of actions. Nobody can give happiness nor sorrow. The enemy and the friend are only the conveyance of the effects of good and evil actions.

That time when the fruit of our good actions arise, at that time all people are friends and are come to make us happy and when the effects of evil deeds arise then the same people become enemies and give sorrow. In every case happiness and sorrow are together the same thing, caused and made by one’s own desires. If we were to kill someone then we would be executed. The executioner is not to blame for the noose, nor is the “judge” who makes the sentence. Our hanging is really the effect of our own action. Therefore what is the need to assume there is any personal enmity from the “judge” or the hangman? The action is devoid of feeling, so the fruit of action is without partiality, it comes to the living being who is the author. In this way we get happiness which are the effects of our good actions conveyed to us and by this way suffering is conveyed to bring the fruits of our evil deeds.

Happiness and sorrow then are always completely one’s own stuff. On whosoever one becomes elevated, the very same we make to be the cause of happiness and sorrow. Certainly we should be separate from attachment and hatred. When our own things are coming close to us then why [think] of another? Whoever causes the fruits of our good actions [to appear], he makes. There is no love from us, no malice. For this reason why have attachment or enmity? The main thing is that the happiness and sorrow are our own; so why desire that by which the fruits have become conveyed on?

Therefore, without attachment or malice, peacefully and courageously, one should endure the effects of one’s own actions, coming in the form of happiness or unhappiness. Both are one’s own stuff. Be they good or bad they are related to you, really yours; when they come near, welcome them properly.
[Shri Shankaracharya UpadeshAmrita kaNa 13 of 108]
translation - Paul Mason © 2007, 2009

The rewards of yagya (religious sacrifice) become destroyed by telling a lie, the fruits of tapa (austerity) become destroyed by pride; by the scorn of a brahmana the duration of one’s life is diminished, having given to charity and telling in all four directions then the advantage is destroyed. Therefore that which you want destroyed, talk about it, and that which we want to keep, about that be secretive.

In the name of Bhagwan the strength of sin fades, so much so that wicked wrongdoings cannot be done.

The power of the grace of Bhagwan is not an arrangement to commit paapa (sin). In truth with the endless feeling from singing bhajan (hymns) to Bhagwan no forbidden behaviour can be practised.

Then there is infinite wealth, for without Bhagwan there is nothing. When this kind of condition of devotion will come, then only that which pleases Bhagwan will be done. In the name of Bhagwan the strength of sin fades, so much so that wicked wrongdoings cannot be done. Valmiki is an example of maharishis (sages) who were very evil and wicked before but who let go of their own wickedness after being fully attentive to worshipping Bhagwan, from when they were made good. However sinful one is before, yet if he applies himself to worshipping Bhagwan, then sadagati (salvation, good conduct) will be certain.
[Shri Shankaracharya UpadeshAmrita kaNa 15 of 108]
translation - Paul Mason © 2007, 2009

Hanuman ji did every kind of service of Bhagwan, but desired nothing in return. Having a temperament of service, then take Hanuman ji as the exemplification. Desirelessness, this is the true form of bhakti (service). Do work for the purpose of the ishta (deity) and do not ask for anything in return

You should work for the sake of love of the ishta. The one desire is for pleasing the ishta. It is not that you cause to offer a pot of water onto Shankar ji (Shiva) and then ask the service of children, that a woman’s temperament becomes good or to get promoted at work in order to get some money. Worshipping the ishta for these worldly kind of things then the ishta is confused as well; because everyone runs far away from a beggar. Therefore, from the ishta you should not ask for anything. It is enough to go and do their service. When through meditation [the ishta] becomes drawn to you and asks what you desire, then at that time say this; ‘We want your blessing, you looking upon us, and nothing else is desired.’

The effect of desireless service to the ishta is purity of the inner self and the gain of purity of the inner self is to be aware of reality. Therefore the feeling of service has great value. In the same way that agni (fire) is always present in wood and becomes produced by rubbing, in that way Paramatma attracts and by prayer becomes manifest.

Do pray, but whilst in prayer do not make demands. Make Bhagwan free to be indebted, just as Hanuman ji did. In the end Bhagwan Rama fell to asking of Hanuman; ‘You are the one who have done my service, how can I repay and recompense you?’ This is to make Bhagwan indebted.

In truth Paramatma can give so much that much one could not ask. If you will demand then you will demand something small and Paramatma is to give, then by one’s own merit he will give. He is All-Knowing and is Almighty; so everything is possible. Do your own work and leave Paramatma free to do his work, you will not lose anything.
[Shri Shankaracharya UpadeshAmrita kaNa 16 of 108]
translation - Paul Mason © 2007, 2009

The theory is that man's conduct and judgement are really according to association.

Before taking any action take good stock of the situation and consider; because that little action, good or bad, you will have to enjoy or endure the effects. According to previous actions, energy and intelligence are gained. Our duty is to not waste energy and not misapply intelligence.

Morality together with behaviour according to one’s dharma can make earthly life more pleasant and then the other world is really prepared. For anyone who doesn’t accept the existence of Ishwar (God) this has no meaning, but if he wishes to behold happiness and peace in worldly existence then he will understand that other lives similar to one’s own will occur. This kind of principle, of dharma, he too should preserve.

For the most part humans learn by association. The goodness or badness will be similar to that of the acquaintance, that speech will be learned. Characteristic speech then is seen to be similar to a man’s own companions, so we become connected and become a small part of those whom we know, and strangers too. The theory is that man’s conduct and judgement are really according to association. From this, if anybody falls into evil company then his conduct and his judgement become fallen too - not only oneself falls but also, by contact, other people will also fall. Therefore you should make an effort to mix with good company.
[Shri Shankaracharya UpadeshAmrita kaNa 17 of 108]
translation - Paul Mason © 2007, 2009

Possessed of birth-sickness, the root of that great terrible tree is desire.

According to the disease so indeed is the medicine, afterwards there is benefit. For the purpose of treating insignificant diseases, petty medicines are used, but for incurable illnesses, special drugs have to be used. Man who has fallen into the cycle of desires, is oppressed lifetime after lifetime by bhavaroga (birth-sickness). In order to be free from this great disorder you must have the influence of a very effective remedy.

The difference between an incurable illness and birth-sickness is that an incurable illness destroys only one life, however, life with birth-sickness is a giddiness in the head which occurs in many births, and life after life until one is having to live and die in great suffering. The great pains of life and death have just one little cause. Possessed of birth-sickness, the root of that great terrible tree is desire. Pointlessly rooted desire spreads its branches and this great fearful tree of birth-sickness stays nourished.

From lifetime after lifetime nourishment is pointlessly coming to this [rooted desire]. For the purpose of eradicating this [desire] a lot of time is to be spent until it is cut off, this can be cut then. Therefore, to calm the interminable lifetimes of desires a long time of meditation is necessary.
[Shri Shankaracharya UpadeshAmrita kaNa 18 of 108]
translation - Paul Mason © 2007, 2009

By lack of satsang (meetings with good men) is the reason that miserliness and poor conduct spreads.

The absence of instruction in dharma (duty) is the cause that people necessarily have been less intelligent. That which they are doing they understand to be reasonable. If you commit sin then you will suffer the torments of hell; this feeling has almost disappeared. This is the reason that untruth in everyday affairs has increased these days. Evidently, mainly people understand little about obtaining wealth for the means of sensory experience. Here is the very cause that there is no consideration given for how the wealth is collected. But this is certain, that by dishonest business there cannot be the experience of peace at any time.

By lack of satsang (meetings with good men) is the reason that miserliness and poor conduct spreads. Nowadays, people no longer trust that they can work without dishonesty, neither trusting in destiny nor trusting on the Almighty. Put the trust in Paramatma and see that for some time you do honest business. By living like this you will experience satisfaction and real contentment, the true measure of happiness comes. That is, “santosha paramam sukham” – ‘supreme best happiness’. The dishonest man, wanting, cannot get shaanti (peace) anytime, even if he becomes as wealthy as Kubera (the god of wealth). He is always living in fear and he lives with a jealous heart. In this manner this world is not good and the other world is very spoiled too.
[Shri Shankaracharya UpadeshAmrita kaNa 19 of 108]
translation - Paul Mason © 2007, 2009

Don't look at the defects of others, trace your own flaws up to the present and attempt to remove them.

A man of good moral character can experience shaanti (peace) in both this world and the other world. He whose conduct has not fallen remains in peace in this world, and so, what talk of peace in the other world? Don’t look at the defects of others, trace your own flaws up to the present and attempt to remove them. In accomplishing searches for defects in yourself, then you will have happiness.

Don’t ever think about the faults of others. By thinking about the faults of others one’s own inner self becomes soiled. If anyone sins and we think about it, then there is no advantage talking about it. When we are frightened of doing sin ourselves then why will we be thinking about the sins of others?

Thinking about the sins of others will be of no advantage to anybody, the reverse will happen, the sins of others will enter into your mind. For this reason desire that little by little oneself is protected. Not having considered one’s own protection then a tempest will come and in that you will fly away. Routinely look to yourself. Regularly, consider every evening, today how many sinful quality have come and how many set-off? You will look at your own defects, then afterwards, slowly, slowly one’s own defects will be got rid of. In connection with defects first give consideration to one’s own; talking about another’s is ruinous to oneself. Firstly, protect oneself, afterwards thought for others.
[Shri Shankaracharya UpadeshAmrita kaNa 20 of 108]
translation - Paul Mason © 2007, 2009

This world is a dharmashala (a dwelling house for pilgrims). In this place it is not proper to involve the mind very much. The general way is to do the work and put your vision on the yatra (journey, pilgrimage). It is really a folly to ensnare oneself in the arrangement of this dharmashala. So, behave according to what a thing is. In four days of existence putting on a show of emotion is not good. For as long as you are breathing, pass the time praying to Bhagwan. In everyday affairs proceed with proper behaviour. In case everyday affairs have intruded into the mind, then again and again there is a return to the eighty-four hundred thousand births, fallen and rolling in the wheel. For this reason very carefully perform everyday affairs; by the body and wealth are everyday affairs done, and with the mind thinking of Paramatma. Apportioning in this way, on this account people can well experience happiness and peace.
[Shri Shankaracharya UpadeshAmrita kaNa 21 of 108]
translation - Paul Mason © 2007, 2009

To hear news tidings from people whose conduct is worthless and to do satsang is really like hearing the Gita of Govinda and the Surasagara (the Ramayana) from the mouth of a veshya (whore). Drinking the Gangajal (the sacred waters of the River Ganga), take from the clear current, Gangajal flows into the gutter but we don’t make arrangements to drink from there. If the preacher is of good character and conduct, then listen to his speech. In the sounds of someone of worthless conduct one only becomes ignorant of raaga-raagini (classical melodies), really that is only giving help in promoting his characterlessness.

He who sings the prayers of Bhagwan, his conduct should be the best. If the conduct is vile then understand that he is not devoted to Bhagwan, in order to deceive the people he displays the temperament of a devotee. Oneself should escape from people who cheat, and help those in the community who are but innocent folk.

Dignity and prestige is proper for those of good moral character and conduct. It is like the laddu made of ghee that is crooked and twisted; when making the laddu out of ghee the shape should be made properly. Why make them irregular? When someone is giving advise how to give devotion to Bhagwan, demand to meet with good men then he should have good character and conduct. For this reason then folk will be informed that by doing puja and worshipping with bhajan, old sins are cut away and existing faults are got rid of.

If you are ready in the first place, then there will be no suffering at the time of death.

Every day be ready, bedding packed. Nobody knows what time the “warrant” comes. Death “warrant” is the arrest “warrant” - for you there is no scope for “appeal”, all at once it occurs you are to leave. Wherever one is, at that very place you will be falling down. If you are ready in the first place, then there will be no suffering at the time of death.

He who remains ready to go, from him there will never be sin. Really it is by overlooking the other world that one becomes wicked and lives sinfully. If all this is remembered every day that one day one is going to let go, then henceforth a man will never lie or behave badly.

Consider this; that when father, grandfather, great grandfather is not living then it cannot be that we will remain. When it is settled that we will go, then really if we are ready beforehand, then the travelling will be a pleasure; but if one is not ready then afterwards you will be suffering. Be careful of doing any work that you regret afterwards, at the time of going.

If you are not careful then you cannot escape falling down. The stream of worldly existence takes a downward direction. The inclination of the senses is opposed to a man and in opposition one again falls into the wheel of desires, not considering the suitability. Therefore it is always necessary to be careful.

At the time of death that which was good and bad in a man’s own lifetime all come to be remembered. That sin that has been done remains, the fearful effects are remembered at the time of death - much repenting and much sadness occurs. Therefore you should be careful that no sin occurs to be regretted at the time of death.
[Shri Shankaracharya UpadeshAmrita kaNa 23 of 108]
translation - Paul Mason © 2007, 2009

This is one such occupation with no danger of loss. The advantage in worshipping Bhagwan is really such an advantage. But talk of this advantage of the occupation should be together with the destiny. The unfortunate man is connected in common with people where loss exists then. Greatly surprising is the talk that for gaining wealth and worldly things. How much tireless effort they make, day and night working for one thing? Yet they make no proper effort for gaining Bhagwan from whom all becomes natural and easy. What a great lack of discrimination this is. From this is a great surprise. How can this really be that the root of happiness and peace, the All-Powerful Bhagwan is not given meditation, yet night and day they will continue to be troubled for worthless worldly things? The proverb is; ‘Aim for the one and everything is accomplished’ - Aim for everything and all is in vain.

By gaining the One, Bhagwan, everything is naturally obtained. If Bhagwan is relinquished and one desires to gain all things then nothing will be gained and even those things that are acquired will not bring happiness.

If you try to take hold of a shadow then seize hold of the true form and the shadow will be captured. Relinquish the form then however much you run after the shadow that much it will run ahead. Therefore it is indeed folly to run after the shadow form of worldly wealth, reputation etc. Hold on to the true form of Paramatma, then this will automatically be your entitlement. Remember what an advantage worshipping Bhagwan really is. However much time you apply yourself in this there will be repayment together with many times the interest.
[Shri Shankaracharya UpadeshAmrita kaNa 24 of 108]
translation - Paul Mason © 2007, 2009

The one who has created you is Sarvashaktiman (Omnipotent, Almighty) and his name is Vishvambhara. He is there supporting the burden of everything in the universe. Trust on him, for that which he has created he will protect. But if you forget him then you commit the sin of ingratitude and then afterwards is it surprising if you become neglected?

का चिंता मम जीवने यदि हरिर्विश्वम्भरो गीयते।
नोचेदर्भक जीवनाय जननी स्तन्यं कथं निस्सरेत् ?
" kaa chiMtaa mama jiivane yadi harirvishvambharo giiyate .
nochedarbhaka jiivanaaya jananii stanyaM kathaM nissaret ?"
[Chanakya Niti Shastra 10:17]

‘Why should I be concerned for my maintenance while absorbed in praising the glories of Lord Vishwambhara (Vishnu), the supporter of all?
Without the grace of Lord Hari, how could milk flow from a mother’s breast for a child’s nourishment?’

If the name of Bhagwan is Vishvambhara (Universal Support) then it is pointless to worry about the stomach in one’s life. If you do not trust that Paramatma is Vishvambhara (the Supporter of the universe) then we ask how is it that whilst the baby is inside the womb the milk appears in the breast! What could be more convincing proof of Paramatma as Vishvambharata (supporter of all)? That which is fit to be enjoyed is there even before the one who is to enjoy it has come out! Therefore trust in Vishvambhara. He who protected you inside the womb protects you right now too. Do not forget him.
[Shri Shankaracharya UpadeshAmrita kaNa 25 of 108]
translation - Paul Mason © 2007, 2009

Even great kings such as the emperor Maharaja Dasharatha [the father of Lord Rama] did not fulfil all desires. Therefore it is a great mistake to be distressed day and night in fulfilling one’s own fantasies.

This you should not forget, that one day you will have to go from here. The “programme” is only to be for this place. Wherever one is, right on that spot you will fall. It will befall you to relinquish everything and travel alone. Therefore don’t worry for that which is to be relinquished. However many days there is to stay, live in peace. When this is a certainty that sometime work is not completed, then there is no purpose making a big fuss about jobs. Peacefully going about your everyday affairs, remember Paramatma.

He who created you, he is Vishvambhara. On him is the burden of cherishing and nourishing all, he makes his own arrangements. But if you do not trust in him, putting your trust in deceit and fraud, treacherousness and dishonesty then the complete life will be lived in dissatisfaction and the road forward will be in darkness. Therefore behave such that in your lifetime you stay peaceful and the road ahead is bright too.
[Shri Shankaracharya UpadeshAmrita kaNa 26 of 108]
translation - Paul Mason © 2007, 2009

Become one who possesses strength and get on with your life. Having obtained the body of a man, make vigorous effort to fulfill purushartha (human wealth or purpose - i.e attain artha (wealth), kama (love), dharma (duty) and moksha (liberation)). Remember that you are really the offspring of those maharshiyon (great saints) who were capable of doing anything in samsara (the mundane existence). You are the descendant of those that had the ability to create another world by their own willpower, yet today you are surrounded on all four sides by suffering and anxiety. You have forgotten the treasure in your own home, so it will befall you to go knocking door-to-door in order to eat.

If a tiger goes baa-ing and bleating amongst a herd of sheep and regards itself as content, then how much shame is this talk? In this way, if an Indian, whose own ancient spiritual and destined heritage, thinks that contentment and happiness lies in superficial words and feelings, forms, tastes and scents of material possessions, then how much have they fallen?

In order to make yourself strong take the tried prescription of one’s own ancestors. Come into the protection of the Omnipotent Controller of the World. Develop one’s own spiritual strengths. Gain entitlement to the power of the Almighty Being. Afterwards, in truth, you can become strong and you will have the very same powerful authority. Be sure that even today you can see the past, present and future, conquer the elements, and have the favour of the powers of the whole universe. Your birth has been in Bharat (India). In you are placed infinite powers. Attempt to release them and become strong, hold the head high.
[Shri Shankaracharya UpadeshAmrita kaNa 27 of 108]
translation - Paul Mason © 2007, 2009

Be collected in your own mind and don't get involved in any disputes about form and formless.

That which is formless is the very same as exists as form. The still calm ocean is seen to rise up in the form of a wave. The wave seems obvious at the point at which it appears above the sea and afterwards it seems to disappear, as it retreats into the ocean, just as pervasive, shapeless Paramatma, having no qualities, comes to take form in one place.

We say then that in manifesting as a form, Bhagwan (the Supreme god) the shapeless Paramatma is seen to successfully take form. Agni (the god of fire, fire) is always within wood, and then, by rubbing a spot, the fire takes form and can be seen visibly manifesting. The established truth is here, that which is formless and without qualities indeed becomes formed and possessed of qualities. By taking form the formless is perfectly visible. Be collected in your own mind and don’t get involved in any disputes about form and formlessness. Really, you will happy if you consolidate your faith. There is nothing gained by making a controversy about the relationship of the formless and that with form.

If you wish to attach your “seal” on the formless or on the form, to formless or the form, nothing will be any different. Make an effort to consolidate your faith. Understand from any sadguru (genuine guru) the proper appropriate upasana (worship) and follow it. And by those means proceed to worship and practice, consolidating faith in the atma (soul) or Paramatma (Supreme Soul). When you will become strong in faith for the manifest [form of Paramatma] then the bond of life and death will also be cut, and happiness and peace will be lived in this world.
[Shri Shankaracharya UpadeshAmrita kaNa 28 of 108]
translation - Paul Mason © 2007, 2009

You should not make the seat on which you sit filthy, do not tarnish the post you accept, and do not misappropriate anything, and if you do appropriate anything make sure that all is well and proper. Own that position and protect it. Whatever the task you take in hand naturally make an effort to complete it properly.

Whatever work you have an aptitude and a keenness for, you should apply yourself to that work in hand. If you see only the glory of doing a job then later on when problems come then you will become dissatisfied. Therefore only do work in the world wherein there is not much anxiety and danger. Always heed this instruction and don’t bring one’s own occupation into disgrace. Keep an excellent relationship with mother and with father, do not disgrace the status of son. Behave with the greatest of love with sisters and brothers, do not besmirch that dignity of brother. Applying the highest standards of conduct with wife, do not defame the status of a husband. With the guru always be modest and respectful, thus not disgracing your position as shishya (pupil).

If you are somewhere in government service then perform only legitimate suitable everyday affairs and do not abuse your position and be disgraced in full view of the people. The meaning of this is that; whatever seat you occupy don’t make it filthy oneself. Whatever group you are born in, brahmana, kshatriya, vaishya, shudra, don’t break the rules of that group. Whether brahmacharya (student), grihastha (householder), vanaprastha (forest dweller), or sanyasa (renunciate), accept that ashrama (stage of life), take great pride and keep the rules. Don’t disgrace the position of work that you occupy.
[Shri Shankaracharya UpadeshAmrita kaNa 29 of 108]
translation - Paul Mason © 2007, 2009

Don’t let your mentality be attached to an inner love of worldly things, for you there will be no end to work, staying all the time working. The running of the everyday affairs then is down to fortune and to prarabdha (current destiny). Whilst there is a body there is prarabdha. Therefore you shouldn’t give even a little thought to it, putting any love of employment out of the way, then all work will be accomplished. The meaning of this is also not to love everything. In worldly things and with relatives etc. love should really be in proportion. Therefore save the main proportion of love for sitting in the “seat” of love towards Paramatma and give only general love in regard of worldly everyday affairs. For the management of running the everyday affairs, just suffer that prarabdha (current destiny) and go with just a shadow of love. Whenever the desire for the shadow is the most important thing, then that is really a big distortion of purpose. If the enjoyment of the everyday affairs of managing worldly matters is the main desire, then the work increases. It is a dangerous thing to be greedy for wealth or for a woman or a son. If you have an exaggerated love inside then you will stay bent in worldliness and you will remain in darkness on the journey in future. Therefore put the principal amount of love towards Paramatma and only the shadow of love in the everyday affairs, then your desires will not be hindered and the future will be bright too.
[Shri Shankaracharya UpadeshAmrita kaNa 30 of 108]
translation - Paul Mason © 2007, 2009

Make efforts so that a relationship of oneness with Paramatma occurs in this lifetime.

Divine birth and other kinds of birth are means to experience pleasure and pain. Divine birth is longed for by those wishing for a share of the Celestial, to be acquired by people who make specific religious sacrifices and works relating to the divine. In Devalok (heaven) the abundance of things to be experienced causes the minds of devatas (gods) to remain wandering endlessly, hence they do not make efforts to do purushartha (work for fulfilment of life). Therefore birth as a human is said to be preferable; since here man can do purushartha and so can be in the presence of Parabrahma (the Supreme Soul)

Man has been made a lump of gold and a devata (god) then is similar to an ornament. The one who has been made as an ornament is thus an ornament; now his or her advancement has been achieved, so they cannot be made any better. However while in the form of a lump of gold, there is no limit to improvement if desired, the best ornament can be made. Therefore being born as a human being is said to be the best birth for action. You should not be confused about this form, vigilantly you should do the best purushartha. Undertake your own dharma - the greatest purushartha is really to enhance one’s allegiance to Paramatma. Make efforts so that a relationship of oneness with Paramatma occurs in this lifetime. Trusting in Veda Shastra take satsang (good company) with those “saint”, mahatmas (great sages) and learned scholars who accept the principles of Veda Shastra. Then the human life will be fruitful.
[Shri Shankaracharya UpadeshAmrita kaNa 31 of 108]
translation - Paul Mason © 2007, 2009

Worry is more powerful and dreadful than the funeral pyre; because the pyre is to burn the dead but worry burns the living.

You will be able to experience pleasure and peace when you will get rid of anxieties from the mind. If you want to finish with worries then you have to understand and have a correct impression of samsara (worldly existence). When worldly existence is understood then people’s longing for samsara will be finished. Once you have gained a good understanding of the true appearance then there can no longer be any love inside for this.

The cause of there being so many sorts of loving is because there are so many sorts of worries. Worry becomes so dreadful that having all wealth, dignity and honour, man is still perplexed.

In the manner that;
चिता चिंता द्वयोमंध्ये चिंत चैव गरीयसी।
चिता दहति निर्जीवं चिंता दहति सजीवकम्॥
" chitaa chiMtaa dvayomaMdhye chiMta chaiva gariiyasii .
chitaa dahati nirjiivaM chiMtaa dahati sajiivakam .."

The meaning of this is that chita (worry) is more powerful and dreadful than the chinta (the funeral pyre); because the funeral pyre is to burn the dead but worry burns the living.

Therefore make an effort to become free from worries. The very same Paramatma who is utterly independent and utterly free can liberate you from anxieties. Therefore grow in worry for obtaining That, then all worldly worries will always be accomplished

Conduct everyday affairs in worldly life then. Understand this, that this is really only an everyday affair thing, not a thing of loving. If the mind will get trapped in anything here then it will become laden with a mountain of worries and life will have no purpose. Therefore attach the mind to Paramatma and behave properly in the worldly existence..
[Shri Shankaracharya UpadeshAmrita kaNa 32 of 108]
translation - Paul Mason © 2007, 2009

He is seeing everything that everyone does. Nobody can escape his or her work being seen.

Paramatma pervades inside. He is shining in the heart of all. He is seeing everything that everyone does. Nobody can escape his or her work being seen. Anyone who considers that his or her work is not known about, is inventing Paramatma’s blindness. This is deceiving oneself, not anyone else.

Having evaded earthly people seeing wrongdoing, don’t suppose that nobody knows. By the rules of what is good and bad, he is looking at all your deeds, you cannot escape his seeing. You cannot escape him seeing, he who is the giver of the fruits of actions. You cannot escape him seeing, who is the giver of the fruits of actions, and those who have damaged themselves they can do nothing. What a great lack of discrimination it is to make attempts to escape others seeing. If there is fear of anything, that fear is the one who is Omnipotent All-Knowing. Don’t do any work that is contrary to his liking. Really, his wish is the Veda Shastra. So don’t do any work that the Veda Shastra does not give permission for.

If you will accept that Paramatma is present everywhere then no wicked action will be done by you. Therefore accept that Paramatma is pervasive, become of good moral character and conduct, introduce integrity into one’s own behaviour, make one’s own feelings pure, and do everyday affairs according to one’s dharma (religion). On this account your inner conscience will be pure. From the growth of sanctity of the inner self will come strength in your resolve, work will be more powerful, and faith in Paramatma will also grow. From growth of faith in Paramatma there will be all kinds of prosperity. Therefore possess this very road from which all kinds of auspiciousness occur, preparing both this world and the other world.
[Shri Shankaracharya UpadeshAmrita kaNa 33 of 108]
translation - Paul Mason © 2007, 2009

The senses and the body work only in accordance with man's mind. For this reason it is a necessity to take care of the mind.

In man’s life the sthula sharir (gross body) is not the most important, the sukshma sharir (subtle body) is more important. The gross body is merely the frame, managing it is the subtle body, the mind and intelligence. The senses and the body work only in accordance with man’s mind. For this reason it is a necessity to take care of the mind.

To make the mind pure, the author of the Yoga-Shastra has instructed this method:-
‘You should keep in mind these four conditions, maitri (friendship), karuna (compassion), mudita (delight) & upeksha (indifference).’
[Yogadarshanam 1:33]

A feeling of friendship amongst those people equal to oneself and a feeling of compassion for subordinates or those people that are sick. With those who are more happy, more wise or more learned, or surpass you to some degree, make sure you look at them with a feeling of happiness. And with those who have a feeling of malice and hostility with you, apply an attitude of indifference, so that you will not copy this feeling of enmity and hatred. In this manner, by keeping in mind these four vrittiyon (mental conditions, of friendship, compassion, delight & indifference), then envy, malice and jealousy etc. will not arise in the mind and the mind’s innate spirituality grows. By so doing, no obstruction appears in everyday affairs and with the disappearance of mental filth the instinctive longing for sensual experiences becomes less and on this account the mind becomes opened inside, praising and worshipping Bhagwan.
[Shri Shankaracharya UpadeshAmrita kaNa 34 of 108]
translation - Paul Mason © 2007, 2009

Few people have a siddhi, but by their greediness for siddhi a good many people are caused to get cheated.

Nowadays most people seek the siddhis, desiring to meet with any kind of siddhi. Few people have a siddhi, but by their greediness for siddhi a good many people become cheated. Our wish then is [for them] to be wary. We are like the village guard who calls “Jagtay raho!” (‘Be awake!’), in this way we people are remaining attentive. Be cautious folks, beware of cheats. The watchman’s raises his voice, his “deputy” work is done. Later, how could he be blamed if anyone is senseless asleep! It is the one who is sleeping that gets looted. Our wish is to perform the everyday affairs of the watchman. We are awake and awakening others.

There are five kinds of siddhis:-
जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः
" janmaushhadhimantratapaH samaadhijaaH siddhayaH ."
[Yogadarshanam 4:1]

1
Truly, it occurs that someone is born as a siddha (one who has supernatural powers). Must have worshipped in a former life, but not so much as to have merged with Bhagwan (God). So in this way, by previous worship, people actually have miraculous siddhis - in this manner Jada Bharata was a siddha from birth, who did not have to hear, learn and memorise in order to understand.

2
Various kinds of siddhis are come to be seen by means of drugs. When I was staying in the jungles, on several occasions Kol and Bhil (tribal peoples) came and informed me of the properties of drugs. One time a Bhil brought one such which would make a tiger senseless who saw only a little of it from afar. By means of drugs a human being can live several hundred years. By means of drugs many siddhis can come. So there are also drugs that give the strength to fly for the one who puts it in the mouth.

3
From a mantra come siddhis. Once the deity of the mantra becomes favourable it will act according to its ability. The proper form of siddhis is of mantras. Common people receive siddhi from yakshini, karna-pishachi and bhuta-preta (demi-gods, demons and ghosts) or trifling deities. And dark spirits of people inform of the past and present or do amazing feats and [the medium] pretends to be a siddha yogi. This is how straightforward simple people are deceived

4
siddhi occurs by doing tapa (austerity). Maintaining brahmacharya (celibacy), fasting and enduring one’s sadhana in order to gain God are performances of tapa which are satvik (pure). From this [tapa] peace and satisfaction grow. The tapa aimed at dishonouring, killing, bewitching, enchanting etc. are rajasik and tamasik tapa. By this there will be neither peace nor satisfaction, the intrinsic enemies of unrest and anxiety increase bringing about the downfall of the sadhaka.

5
From samadhi come siddhis. But, these siddhis go to the sadhaka who has gained the supreme situation or jivanmukti. With these siddhis the duty is to be steady and if a good deal of work is not undertaken then the steadfastness is gone.

The significance of this is that if miracles are seen in any person this is not the true measure of a yogi. Seriously, there are yogis in whom miracles occur and they do not perform miracles for their wealth or reputation. They only want for happiness in the world, tenderness and compassion. Understand that folk should be saved from misunderstandings about these siddhas.

Do bhajans (hymns) to Bhagwan (God). You should become a ruler to the siddhis then siddhis will wander behind you.

How to be made a ruler? Not to belong to the world of the imagination. Until such time as your world is of a different kind, not longing for a son, for wealth, for a wife, for prestige and reputation, until then you will really be bereft of strength. The proverb is that ‘God is scared of the beggar’.

Withdrawing from the fancies of the world, grow in desire of Paramatma (the Supreme Self, God) then a multitude of siddhis will wander behind you, but no siddhi will occur when you seek them. The way that one should possess is where one’s own honour is not sacrificed. When you can be in the steady presence of the Almighty Paramatma, then it would be a calamity if you were to go stumbling behind, here and there, following trifling siddhis. Be sure of this, the siddhis behind you will run away when they see you. If you do not wish for siddhis, if you obstinately make a boundary with the siddhis that obstuct your spiritual progress, then siddhis will stay surrounding you.

The way to keep siddhis under control is by remaining bowed to Bhagwan (the Supreme Being) and don’t wish for the siddhis - this is the way to freedom. If the siddhis wander behind you, then they will be subjected. At that time then, the siddhis cannot be the swami (master), say they will really be only slaves. Therefore don’t be a slave to the siddhis, become a master of the siddhis. Becoming a slave to Bhagwan you will become a swami of the siddhis. Becoming a servant of Bhagwan then all your service will be performed - in this is true independence and a way to be self-reliant.
[Shri Shankaracharya UpadeshAmrita kaNa 35 of 108]
translation - Paul Mason © 2006, 2007, 2009

Showing the difference between the individual life and Paramatma (the Supreme Self) is like distinguishing between paddy and rice.

By nishkama karma (action free from any wish) there is no more life and death. Really, virtuous conduct is a means of protection.

On removing the veil of ignorance, the oneness of the individual life and Brahma comes to be clearly experienced. Showing the difference between the individual life and Paramatma (the Supreme Self) is like distinguishing between paddy and rice. Whilst there is a husk it is said to be paddy but when the husk is removed it is then solely rice. In this very manner, when the individual befalls actions that bind, then he is separate from Paramatma. Yet on the destruction of the binding action, he is really Paramatma.

Although paddy and rice are really the same, however, without removing the husk the paddy cannot be boiled nor eaten. Without destroying the binding actions you will study the books of Vedanta, but by some saying of “shuddho aham, vishuddho aha” (‘I am perfect, I am pure’) you do not become Brahma. The Veda and Shastra are there for the purpose of informing the way to get liberated from action that ties. If the actions we are now doing are offered to Paramatma then we can also be given freedom from the wheel of rebirth. If not all the husk is gotten rid of, but just the point of the chaff is broken then like this no sprout can appear. To take birth again is really the sprouting of karma.

Within nirmali [the seed strychnos potatorum) is the property of being able to purify water, but if you do not rub it into the water then you cannot get the impurities out. By the same token, however excellent vaidika dharma is, if you do not practice it, then your unhappiness and poverty cannot be far off.
[Shri Shankaracharya UpadeshAmrita kaNa 36 of 108]
translation - Paul Mason © 2007, 2009

If you wish to experience happiness and peace then don't search for outer things, only seek inside yourself.

At whatever time any despair comes from worldly matters, at the same moment a desire for Paramatma is born. Raja Bhartrihari (King Vikramaditya’s brother) was shocked to discover the misconduct of his own wife. Tulasi (writer of the Hindi version of Ramayana) and Pingala (Bhartrihari’s wife) are also strong examples of people whose hopes for happiness having been destroyed became eager for paramarth (salvation). But again how many are foolish, who after experiencing the worthlessness of mundane existence, again and again, do not abandon hope in a pishachini (she-devil)?

It is necessary to be constantly cautious, and to remain discerning. If you regard suffering as being the lack of woman, man, wealth, family etc. then go and look at the life of those who have all this. If you find happiness there then you too go and make an effort to acquire these. Those who have everything, also have considerable trouble. For this reason abandon this longing. Happiness will be found by abandoning longing and by worshipping Ishwar (the Lord). Don’t make out as needy in front of others by the promise of happiness in the worldly existence; because happiness is not gained from outer things. The storehouse of happiness then is really inside oneself. So there is little outside, really possessions are all trouble.

Those who are happy thinking about outer material things later perceive that they have been deceived. The deer cannot find water in a mirage. From right here they can see water in the distance and they run to get it. This is the exact condition that those people exist in, who remain troubled, grasping to feel the happiness of worldly things, wealth, woman, son etc. In this their hands will hold only trouble.

If you wish to experience happiness and peace then don’t search for outer things, only seek inside yourself. All-Pervasive Paramatma is the real form of happiness and constantly dwells in one’s heart. Seek to him inside yourself. Seek inside yourself and quickly you will meet him
[Shri Shankaracharya UpadeshAmrita kaNa 37 of 108]
translation - Paul Mason © 2007, 2009

The world then is a dharmashala (a stopping house for pilgrims). Four days you remain here, then you proceed further. Don’t get very involved in any of the difficulties in your abode at the dharmashala, accomplish the work needed in order to go. If there is anything lacking then people are not much troubled; considering that they are to stay in the dharmashala only two days then they will be permitted to leave. If arrangements at the dharmashala are to be in accord with one’s own wishes then all the time passes in making arrangements, and the work for which he came from his town or village, that he will not obtain.

You should accept that the world is really a dharmashala too. Life is a few days, we are not to remain here permanently. For this reason don’t put a lot of interest in arrangements of the world, do only that much to get that portion for one’s maintenance. Always remember this, that however many plans you will make, they cannot all be fulfilled. For this reason, in making “schemes” one’s hopes hang by a thread, restlessly thinking about them day and night, ruining this time and to no advantage.

However much you make arrangements in the world, afterwards there will still remain some lack. Therefore if there is an item you cannot own, there is really no purpose in trying to reach out for it. Exert yourself in the normal way passing your life according to the Shastra and importantly do purushartha from which you gain permanent happiness and peace. By performing purushartha principally for gaining Bhagwan, for gaining earthly things put your trust strictly in:-
यदस्मदीयं न हि तत्परेषाम्
" yadasmadiiyaM na hi tatpareshhaam ."
‘That which is ours cannot be another’s.
That which is in one’s destiny, that will certainly come into one’s own possession, none can hinder it. So be resolute in the world. Don’t become too busy on account of earthly tasks, perform everyday affairs as a matter of routine. Set the primary relationship in Paramatma. By so doing you will experience peace in life and the way ahead will also be made clear.
[Shri Shankaracharya UpadeshAmrita kaNa 38 of 108]
translation - Paul Mason © 2007. 2009

If Bhagwan did not resolve to come in the shape of an avataar then how would publicity come for bhakti yoga?

In the Gita, Bhagwan himself explained the reason that he incarnates:-
When dharma becomes perished then for progress and protection of the gentle, the destruction of the wicked, and for establishing dharma (religion), I come down from age to age.’
[Bhagavad Gita 4:7 & 4:8]

The question can be asked that; as Bhagwan is Omnipotent and that by his mere wish can be annihilation, then why can’t he protect dharma and destroy the wicked without becoming an avataar (descending in human form)? This is the answer to it; that it is the leela (play) of Bhagwan to revive dharma and protect those righteous people, as an avataar, spreading his own fame; having sung thereof his devotees become liberated. Gyaan yoga (yoga of the intellect) is very difficult then, it is rare that out of thousands anybody is a master. But bhakti yoga is easy and some few human beings are masters. If Bhagwan did not resolve to come in the shape of an avataar then how would publicity come for bhakti yoga?

In taking a form, Bhagwan comes and takes births; it is not to experience happiness and suffering because by his own yogamaya (inner power) his body is steady, in the manner which an actor plays various parts but remains unaffected by their qualities; for Bhagwan it is just a play.
[Shri Shankaracharya UpadeshAmrita kaNa 39 of 108]
translation - Paul Mason © 2007, 2009

Omnipotent Bhagwan is ready to take on the burden of all the management of everyday affairs.

This question can arise; ‘How will everyday work proceed without the co-operation of the mind?’

This is the answer to it. In the way that a miserly person, whilst doing all everyday work, thinks foremostly about his own wealth, always thinking of wealth, always considering wealth while doing everyday tasks. But if he is always thinking about Bhagwan the everyday tasks can be accomplished properly - of this there is no doubt.

The answer to this question is achieved by differentiating between what is of principal importance, and that which is unessential. Furthermore, when the mind is primarily attached to Paramatma then it gains the kripa (grace) of Paramatma. Paramatma is Omnipotent. A little kripa (grace) can bless and make this life perfect. Thus the promise of Almighty Bhagwan is:-
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमें वहाभ्यहम्॥
" ananyaashchintayanto maaM ye janaaH paryupaasate .
teshhaaM nityaabhiyuktaanaaM yogakShemeM vahaabhyaham .. "
[Bhagavad Gita 9:22]
That is; ‘He who worships me with unbounded feeling, he obtains yoga (unity) - gains the thing unobtained and protection for arrangements - which I am doing.’ In yoga and happiness all man’s everyday affairs are done. Omnipotent Bhagwan is ready to take on the burden of all management of everyday affairs, but even then man is troubled because of everyday affairs. Always the mind is attached to everyday affairs, cheated from Paramatma, what can be more ignorant and stupid?

When Bhagwan has promised this then this question cannot really be, that; ‘By attaching and putting the principal aspect of the mind to Bhagwan how can everyday affairs proceed then?’ When mind will be connected to Bhagwan then everyday affairs will be consequential, it will proceed and be of the highest standard. This is the standpoint of the Upanishads and Gita and is also the experience of the devotees of Bhagwan.

Recently, some time ago, there was talk, that 40 - 50 years ago, no more time than that, Chunkayee Das was the name of the “constable”. It was his practise to rise early in the morning, have a bath, read the Ramayana and then do some work. One day he became deeply immersed in reading Ramayana and whilst reading he came to be delayed. The time came of his “duty” and when there was only two hours left of his duty he remembered. Rising from his worship he saw how much time of his duty had elapsed.

Embarrassed, he explained the big mistake about the duty to the Sepoy guard that; ‘Today I have been delayed for the time of the duty and this will have been a big hardship for you.’

The Sepoy on duty said; ‘Chunkayee, what has become of you? Just now then you passed your charge of duty to me, and you have come back and are talking like this, have your senses since gone?’

Chunkayee Das said; ‘No. Friend, today I have been delayed in pujana (worship). I have just now come running here.’

That Sepoy again and again confirmed that; ‘Before I came you had just now been on duty before and it was the entire duty. On fulfilling the time just now you handed the duty to me.’

Having been explained this again and again, Chunkayee Das believed; ‘When I was was at home absorbed in worship of Bhagwan, Bhagwan was here doing my duty.'

At that time Chunkayee left his job. He said that; ‘When our ishta (god) takes this much hardship doing our duty then now we no more do service.’ Renouncing his work, Chunkayee went to Chitrakoot and at that very place sang bhajan (prayers) to Bhagwan.

Similarly, many devotees have experienced that Bhagwan has completed their everyday tasks himself. The Veda Shastra then is proven, that, the promise of Bhagwan; that whoever is in the unbounded experience of thinking about me, I take care of the management of all their everyday business. The experience of devotees authentically proves this promise of Bhagwan. But otherwise, if anybody is not thinking of and worshipping Bhagwan, then it is really a calamity and what can be said?

Certainly by singing bhajan of Bhagwan you will get moksha, and you will get wealth, food, reputation and respect too.

Don’t think that by chanting bhajans of Paratmatma you will get only moksha. Certainly by singing bhajan of Bhagwan you will get moksha, but you will get wealth, food, reputation and respect too.

The reason for this is; devoted worshipping of Bhagwan. Devotion is the first step - ‘shravana’ (devotion), the second step is ‘kirtana’ (singing praise of God) and the third step is ‘smarana’ (remembrance). Then you have arrived at the fourth step, ‘pada sevana’ - that is unceasing meditation on the feet of Bhagwan, then Lakshmi (Bhagwan’s consort) becomes alarmed that somewhere there is night and day worship of Bhagwan’s feet, worried that Bhagwan’s love for the bhakta (devotee) will not be excessive.

The wife never wants the husband to love another. Therefore in order to stop the devotee thinking of Bhagwan, Lakshmi begins to give obstacles such as wealth, fame, reputation and honour, so these ensnare him and Bhagwan is spared. In this way Lakshmi comes to devotees of Bhagwan in the form of obstacles.

Today that which you are desiring, thinking about and worrying about night and day, and on account of which you are deceived, the very same rupees and paisa, honour and reputation, will be yours without asking, if you bow in the direction of Bhagwan.

For salvation and absolution then chant bhajan to Bhagwan, but really if you desire earthly wealth then also come take refuge in Bhagwan. When the sadhaka (one devoted to spiritual accomplishment) does tapa (devotion, penance) then Devaraj Indra (Indra, King of the gods) moves from his seat and places all kinds of temptations in order to obstruct tapa. In this way Lakshmi brings earthly wealth in order that Bhagwan be forgotten. This is similar to the way that if a dog is running to bite you, then you would throw a piece of roti (bread) so he might get distracted; in this exact way Laksmi throws a piece of gold. The bhakta will not come close to my husband, then that is good!

By remembering Bhagwan you will attain salvation and absolution and you will also give a shock to Lakshmi. Do such everyday affairs as will be the greatest advantage. The meaning of what is said is this; by singing bhajan of Bhagwan everything is gained. When working to pull oneself towards meditation on the Almighty, then what cannot be obtained by you? Nowadays people leave their homes only to be pushed about in the place of wealthy people. Their faith is in the wealthy; but no trust is in the Almighty. For this reason they suffer stumbling from door to door.

In the absence of trust in Bhagwan, today they stumble suffering samsara (the worldly existence). Therefore, when stotra (hymn of praise) is performed, then perform the stotra of Bhagwan by whom both this world and the other world are made.

Only Paramatma is suitable to be with the mind, and anything else in worldly existence cannot satisfy the mind when it connects to it.

Beloved friends and family etc. all desire to fulfil their own needs. Nobody wants your mind! If you don’t give your own son the means to read and write but sit beside him and say ‘I love you with all our mind’, then how will he be content? Not fulfilling the needs of one’s wife but saying ‘I am always thinking about you with all my mind, I never forget you’, then how will she be satisfied? The beloved friend who desires some assistance from you, to them you give no help but you say ‘With the mind I have a high regard for you.’ They will say ‘Can you keep your mind to yourself, you ought to do such-and-such work.’

The meaning of this is that in the worldly existence nobody wants your mind. In this place all are customers for your body and means. Embracing with the mind, you oppress others. Recognise this that the mind that nobody wants in samsara, that same mind does the work of arriving close to Paramatma. In the bazaar of worldly existence do your work with body and means, and in the search for Paramatma apply the mind, and then worldly business will not be spoiled and the way to paramarth (salvation) will become clear.

Wherever there is a need, apply the intelligence to it. Don’t get the mind involved in worldly tasks. With very little assistance of the mind the everyday business will proceed. Apply greater amount of mind within on Paramatma.

If you want to get release from mundane existence, right here have freedom, apply your body and means. Never become separated from Paramatma, always apply oneself with one’s mind. According to the bargain, so repay the cost. In passing transitory worldly transactions only apply the body and means. The mind is always with you, it is a lasting thing, it remains with you in the other world. Therefore affix it in a relationship with something that lasts. The utmost and lasting thing which plays in the world is complete, many-sided, always everywhere, shining, that is Paramatma, connect the mind thereof. Only Paramatma is suitable to be with the mind, and anything else in worldly existence cannot satisfy the mind when it connects to it.

You people, it is your experience that your mind is attached to wealth, wife and son, or to a beloved friend. But does the mind stay steady on anything? It does not stay in any one place for much time. If the mind becomes satisfied by wealth or becomes satisfied by a son, then why does it again go elsewhere? But the mind seldom stays with one thing; This is truly said that it is not a good thing to get attached to anything in samsara (worldly existence). It goes well to appreciate something nearby; but after a short time it shifts away. It becomes obvious that anything worldly cannot satisfy the mind.

Therefore, the established truth really appears to be that the mind is not satisfied with anything worldly it desires - the moral being that the mind is not suited to the world and the world is not suited to the mind.

If someone has a thirst for a seer of water then how can that thirst be quenched with a sixteenth of a seer of water?

The effort that is made according to the Shastra, that is punya (meritous action) which gives rise to earthly advancement and moksha (salvation).

However much purushartha (effort) is needed for a task, that much effort is to be made. However much punya (meritous action) is needed in order to cross bhavasagar (sea of experience), without that punya it is not possible to get to the other side. If someone has a thirst for a sera of water then how can their thirst be quenched with a chatanka (a sixteenth sera) of water?

Certainly, by reading holy books you can become holy. Studying the Gita, the Ramayana etc. gives punya (merit). But by reading, the amount of punya acquired is not enough to cross bhavasagar (the ocean of experience).

I am not negating the value of reading holy books - you should read; but by studying alone one’s duty is not finished, you should obtain its value. You should make an effort to apply what is written, in the form of work. Only then can it be completely useful, and then abundant punya will be accumulated. If you wish to be saved from downfall then escape from sin, don’t make any effort to do anything contrary to the Shastra; escape from sin and do meritous action - this the way to progress.
[Shri Shankaracharya UpadeshAmrita kaNa 43 of 108]
translation - Paul Mason © 2007, 2009

Apply the mind to everyday affairs a little, and apply it a lot to paramaartha (salvation).

Apply the mind to samsara (worldly existence) only so much that paramarth (salvation) is not spoiled. Our drift is not that all you people should become detached (from the world) and go and apply yourself to chanting bhajan. Do everyday affairs, but not the kind of everyday affairs that is unseemly and which spoils the chance of salvation. The mind was applied to worldly business but somewhere the mind was applied too much then again everyday affairs will suffer.

Just as you want an envelope to be “gummed”. If you apply too much gum then the envelope will become filthy and the gum will have gone to no purpose.

Mind is similar to gum, it sticks wherever it is placed. In everyday affairs one’s mind should be applied together with discernment. How much to apply the mind? In which place? You should take notice of this for certain. Essentially the meaning is really this; apply the mind to everyday affairs a little, and apply it a lot to paramarth (salvation).

In everyday affairs heed this, that wherever you can, do everyday affairs according to Shastra and do not apply a very large part of your mind. With the mind inside applied to thinking of Paramatma then everyday affairs will be beautiful too and you will also make clear paramarth (salvation).
[Shri Shankaracharya UpadeshAmrita kaNa 44 of 108]
translation - Paul Mason © 2007, 2009
*

The years when we lived in the inaccessible jungles we experienced the Omniscience and Omnipotence of Bhagwan. Wherever there were no arrangements for worldly needs, there necessary arrangement was made on time for devotees of Bhagwan.

A prince cannot experience lack of anything in his own kingdom. The devotees in the three worlds of the All-Capable Bhagwan (heaven, earth and lower region) will live with ananda (bliss). Well, how can the Omnipotent see his own devotees sorrowful?

One’s own endless reverence, devotion and faith are the way to return to Bhagwan. It is necessary to gain the grace of Bhagwan once then afterwards Bhagwan sees and investigates all himself, it is not necessary to make a request of them.

When the son is unwell then it is not necessary for him to pray to his father for a remedy. The father cannot see his own son unwell. Without being asked he makes an effort to remove the disease. In this way, the one who comes to Bhagwan, who one time has taken pity, does everything for them without being asked. Honestly, this is experienced, that detovees of Bhagwan can never be unhappy.
[Shri Shankaracharya UpadeshAmrita kaNa 45 of 108]
translation - Paul Mason © 2007, 2009

It is certain that when you are old your body will become weak and you will not have the strength to earn money, then householders and also beloved friends neglect you. People, if you get the support of Bhagwan then any other support will not be necessary. Afterwards if the whole of the worldly existence is indifferent to your needs, even then nothing can be spoiled. It is said something like this:-
जापर कृपा राम की कोई।
तापर कृपा करें सब कोई॥
" jaapara kR^ipaa raama kii ko{}ii .
taapara kR^ipaa kareM saba ko{}ii .."
[Shri Gayatri Chalisa v26]
‘All give help to him on whom the grace of Bhagwan comes.’

If one ordinary raja gives his favour, help will be gained from everyone in the kingdom. It is really in this manner of bowing in the direction of the controller of the world, Omnipotent Paramatma, that all favourable energies of the world are applied and put to use.
[Shri Shankaracharya UpadeshAmrita kaNa 46 of 108]
translation - Paul Mason © 2007, 2009

The promise of Bhagwan for his own devotees is ‘I am ready to do everything.’

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमें वहाभ्यहम्॥
" ananyaashchintayanto maaM ye janaaH paryupaasate .
teshhaaM nityaabhiyuktaanaaM yogakShemeM vahaabhyaham .. "
[Bhagavad Gita 9:22]
‘That person who thinks about me with endless feeling, who does my worship, for him I myself make arrangements for his yoga and kshema (prosperity).' That is to say;

‘I am obtaining that which he doesn’t have, and I am
protecting that prosperity he already has.’

- this is the promise of Omnipotent Bhagwan. On this have trust, apply yourself in chanting bhajan of Bhagwan.

Nowadays folk have trust in human beings, but they do not have trust in the words of Bhagwan. He who can do anything is Paramatma, trust on his promise then this world and the other will be made bright. Consider this that you are always thinking about insignificant things. For farming you are thinking about manure full of excrement and urine, with monkeys the thing you are serving for the purposes of defence is the thorn, then the mind is thinking of thorn, excrement and urine. If a little time is to be taken chanting bhajan of Bhagwan then it isn’t any great news. The great news then is that Omnipotent Bhagwan, who is capable of doing all work, that he is ready to think of his own devotees.

In darkness (nightime) you should sit with eye closed and do japa of the mantra

At daybreak and in the day do that puja (ritual worship), japa and dhyaana (meditation) etc. which is appropriate, but at night you should certainly do 10-15 minutes of japa (repetition) of the ishta mantra and dhyaana of the ishta murti (desired form) before sleeping. Rapid advancement occurs by this upasana (sitting near / devout meditation).

In darkness (nightime) you should sit with eyes closed and do japa of the mantra, and in the same way with eyes closed you should do dhyaana of the ishta with the mind. Not on their whole body, you should look on the foot or on the mouth area of the head, seeing our favourite ishta full of compassion, looking infused with tenderness. The vision of the ishta becomes one’s own desire. You should not envisage the eye of the ishta to be closed. This manner of having seen the vision of the infusion of tenderness, doing dhyaana of the ishta in the heart, you should remain doing japa of the ishta mantra. From this, the image of the ishta will grow and provided that the mind gets strengthened and held with the ishta then in the end it will stay in this condition. You will be going across the ocean of samsara (worldliness) on the strength of this.
[Shri Shankaracharya UpadeshAmrita kaNa 48 of 108]
translation - Paul Mason © 2006, 2009

With the land always flowing with water, there can be no working it. By restraining the flow of the water, a dam, that land is made to be very productive. In this way if the senses are always remaining in the running stream of worldly pleasures then all become idle, no work is done - he cannot make any progress himself nor can be of any benefit to others. Thinking about things enjoyed by the senses is more detrimental. If anything is enjoyed within the limits applied by the Shastra then there is no risk of that much loss. But if a portion of the mind is directed to longing, you will remained attached to constantly thinking of worldly pleasure, then the inner self becomes spiritless and the strength of the mind will become feeble - life will become a burden and you will not have this world or the other world. Therefore refrain from things to be perceived by the senses, but more than that, it is necessary to save the mind from things perceived by the senses.

मन के हारे हार है मन के जीते जीत।
" mana ke haare haara hai , mana ke jiite jiita ."
‘Loss of the mind is defeat, mastery of the mind is success.’

If the mind becomes overcome, if the mind becomomes grasped by worldly pleasures, then really the life will become dependent on things perceived by the senses. Life dependent on anything perceived by the senses, a subservient life, indeed is giving trouble. If worldly pleasure will remain subordinate to the mind, then worldly pleasures are conquered. In that way the mind is a conqueror, always remaining in ananda (bliss). Therefore become victorious, be independent, really in independence living has a meaning.

Wherever the mind is inclined to, it is drawn on that path by itself. It is necessary that the mind is always kept pure, all speech is dependent of the mind. Man acts according to the desire on the mind. Whether engaged in work or repose, everything is dependent on the mind. Any action, whether approved of or forbidden, if the mind is resolved then on that path it will be drawn. As pure as the mind will be, the inclination will be to purity and that work will be powerful and steady. However much the mind is filthy and impure, the inclination will be that corrupted too and that work will have very little influence and will be of temporary importance.

Therefore for all kinds of progress in this world and the next world keep the mind pure and to keep spiritual too, it is necessary to maximise spirituality. For this do satsang (keep the company of good men) and avoid kusang (the company of evil men)), regularly study the Vedas, pay attention to eating pure food, chant bhajan of Bhagwan, do puja and do japa meditation, preserve truth and ahimsa (non-violence, inoffensiveness, benevolence) etc., cherish virtue and it is necessary to always keep within one’s own code of conduct.
[Shri Shankaracharya UpadeshAmrita kaNa 50 of 108]
translation - Paul Mason © 2007, 2009

At whatever time there is attachment to worldly life then at the same moment bow in the direction of Paramatma.

In the gyaani (one possessing religious wisdom) no raaga (attachment) remains. In ignorance attachment remains. The everyday affairs of the gyaani commences and proceeds without raaga (attachment) and the everyday affairs of the ignorant one also commences; but is attached to it because that has been the mark of the ignorant. Really raaga (attachment) remains the fetter that fastens a soul to birth and death. When the attachment does not remain the soul becomes liberated. In the same way as:-
वीतरागजनादर्शनात्
" viitaraagajanaadarshanaat "

This is a sutra of the Rog Shastra (roga = disease) - that is to say;

People say:- ‘So-and-so mahatma had fallen, so-and-so maharshi had fallen.’

After taking knowledge of Bhagwan, then nothing remains which is fit to be known. Once the Bhagavat tatva (essence of the divine) has been tasted then you cannot be trapped in things elsewhere. How can any raja (king) desire to be a landlord of a couple of villages? He who is immersed in the ocean of ananda (bliss), how can he desire the happiness of transitory pleasures of things? People say:- ‘So-and-so mahatma (great soul) had fallen, so-and-so maharshi (great rishi) had fallen.’ But how is small or great recognised? A mahatma never fell and really cannot fall. Those sadhaka people (ones engaged in spiritual achievement) are to fall, those who right now have not been getting something. But those who have been perceiving Bhagwan, they are never in the condition of wishing eagerly for the joy of anything perceived by the senses. Being a mahatma and being great is to be in that condition. Nobody else can know the certainty of this, it is intelligible only to oneself.

Bhagwan has said that; ‘It is difficult to cross over the maya (delusion) of the three guna (qualities) of myself’, that is to say that; ‘It is difficult to get to the other side. But whoever comes to my shelter they will get over this maya duratyaya (the delusion that is difficult to cross).’
दैवी द्येषाँ गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते॥
" daivii dyeshhaa.N guNamayii mama maayaa duratyayaa .
maameva ye prapadyante maayaametaaM taranti te .."
[Bhagavad Gita 7:14]

‘Verily, this maya of mine,
made of gunas, is difficult to cross over,
they who take refuge in me will cross over.

That the mind is not inclined towards bad actions and that it flows toward good actions - this is really the man's primary effort.

That the mind is not inclined towards bad actions and that it flows toward good actions - this is really the man’s primary effort. If bad desires will arise then you should apply the mind to japa (silent repetition of a mantra), kirtana (singing in loud tone in praise of God) or swadhyaya, study of stotra or accounts of Bhagwan. This is the doctrine of the Upanishad:-
शुभाशुभाभ्यां मार्गाभ्यां वहन्ति वासना सरित।
पौरुषेण प्रयत्नेन योजनीया शुभो पथि॥
" shubhaashubhaabhyaaM maargaabhyaaM vahanti vaasanaa sarita .
paurushheNa prayatnena yojaniiyaa shubho pathi .. "
[Muktika Upanishad 2:5]

Good and bad impressions take the form of a river flowing with two ways. By way of exerting one’s own effort you should really cause to flow in the way of happiness. The real form of purushartha (human effort) is really this, that when any bad desires arise then apply the mind in the other direction or again put aside any effort to do that action. ‘I will take this after a little while’, ‘Afterwards I will take’, ‘Tomorrow I will take’ - Having been thinking in this manner, give a little time, then this desire very certainly will become weak. If any good thought arises in the mind then quickly, quickly make an effort to engage in the undertaking. You can then start the work in very little time.

If bad desires arise in the mind then stop them and by any means avoid doing that action, and if good desires arise then quickly, in whatever manner, make an effort to engage in the action, this is purshartha (exertion, the object of a man’s creation and existence).
[Shri Shankaracharya UpadeshAmrita kaNa 53 of 108]
translation - Paul Mason © 2007, 2009

When you can be in the diamond business then why are you blackening the hand in the brokerage of coal?

From being indifferently disposed towards Paramatma many kinds of difficulties are coming. Only by keeping the rules of he whose kingdom you live in can you be happy and peaceful. If you will contravene the commands of the raja (king) then certainly you will meet with the stick (you will be punished). The master of the whole universe is really Paramatma. If you will behave contrary to his wishes then you will be prepared to flee the stick (punishment). Nowadays people are being indifferent with Paramatma, only from this are anxiety, dissatisfaction and pain going to increase day after day.

The ishvariya niyama (divine regulation) is for the equal happiness of all. However much you preserve Them to the best, that much happiness and peace your will experience. Really the Veda Shastra is the regulation of Paramatma for all happiness. By protecting Them all manner of progress is possible. By protecting all the regulations in the Veda Shastras man’s own strength, ability, knowledge and pleasure can be increased so much, almost without end.

When you can be in the diamond business then why are you blackening the hand in the brokerage of coal? When you regularly worship Paramatma you can gain unlimited ananda (bliss), so why are you troubled day and night devoted to collecting these sensory sense pleasures? Take the task with a little power of discernment; don’t proceed in the current of time with eyes closed. Day and night then, one’s own time will pass; but if you misapply even a moment it is your own evolution. Consequently, conduct yourself devotedly to Paramatma, behaving according to one’s own dharma (religion, duty) - this is really the way to all progress.
[Shri Shankaracharya UpadeshAmrita kaNa 54 of 108]
translation - Paul Mason © 2007, 2009

The human effort that is begun is strong. That effort that you made in the past is today coming in front of you. Stale purushartha (effort) is begun afresh. People, for this reason if today you make anything then this will be stale tomorrow. Whatever thing you will make today, that very same thing will come in front of you tomorrow; that which was made before, that is what is coming in front of you; and that which you are making today will come in front of you in the future. Today that happiness and/or pain is coming in front of you - this is really the fruits of those previous good and evil actions. Now do such actions that do not become baggage for future suffering. This is certain you will undergo the fruits of the actions that you will do. Permitted actions - you will do good action - then the fruit will be happiness and if you will do actions forbidden by law then in consequence suffering will come before you.

If you desire that good is prepared for the future then at this time make an effort to help yourself. Do the best works. What is for the best? From looking at the Shastras - do that! If you will be inclined to good works according to your own occupation then you will have happiness and satisfaction in the present and be creating the best destiny for the future. That pleasantness and/or unpleasantness that is coming in front of you, that is certainly your destiny in the present form of experience. But it is not that you experience whatever comes. Consider before what is reasonable to endure. If wine and meat are put in front of you then understand this to be the fruit of any old evil karma. By this way of reasoning push it away, do not accept that, and destroy that fruit of sin by way of japa (silent repetition of a mantra) and tapa (penance). The principle is that;
जपतो नास्ति पातकम्
" japato naasti paatakam "*
‘Sins become destroyed by doing japa.’
*From the sloka:
"kR^shito naasti durbhikSham . japato naasti paatakam .
mounena kalaho naasti naasti jaagarato bhayam . "
'Ploughing eliminates famine, japa eliminates sin.
Silence eliminates quarrels - eliminate fear by wakefulness.'

Therefore, experience the arranged good destiny and that destiny which was caused by breaking the law, destroy it by japa and tapa. If by this kind of reasoning you will do your everyday affairs then you will advance but if you are not careful then you will sink down in the mud like a dog or a wild hog.
[Shri Shankaracharya UpadeshAmrita kaNa 55 of 108]
translation - Paul Mason © 2007, 2009
*

There are many tyaagi and also there are many who are generous; but make an effort to be attached and stingy!

There are many tyaagi (unattached renunciates) and there are also many who are generous; but make an effort to be attached and stingy! The best tyaagi of all is he who can become unattached to the best thing of all. In samsara (worldly existence) the best thing of all is Paramatma. The one who sits abandoning Paramatma, who is indifferent to Bhagwan, they are the greatest tyaagi of all! It is said that he is generous who does work for others and a skinflint is one who only works for himself. He who works to accumulate in the banks under his own name is said to be stingy.

True attachment is that state where there is no getting out of the way of that to which one is attached. The mind, wherever it is attached, from there it is not arising, this is really the characteristic of attachment. Such attachment, then to the best place of attachment, is really in Paramatma. He whose mind has become attached to Bhagwan and no occurrence can take from there - that is really attachment, so be a raagi (attached). Abandoning samsara (worldly existence) is not necessary. Increase attachment to the likeness of Paramatma and become a true raagi.

Those people who are always attached to worldly works, in truth they are generous, since the work they do will come for all others, none will go to them. Besides, those people who are giving, doing the dharma (duty), practising japa (repetition of mantra), doing tapa (penance) etc., are collecting punya (meritous action). In truth they can really be called stingy because all fruits of anything they are doing here are made into a “parcel” in their own name, in the future only they will obtain it - nobody else. In this manner those people who are said to be punyatma (pious) in truth can be said to be stingy. Thus become a skinflint, then you will be celebrated in this world and will get the Supreme state in the other world, this is really the principle of Veda Shastra.
[Shri Shankaracharya UpadeshAmrita kaNa 56 of 108]
translation - Paul Mason © 2007, 2009

In one's own life, most important is paramarth, understand that everyday business is secondary.

Make the All-Capable Blissful form of Bhagwan one’s chief ishta (desired god) and place unbounded feeling on their image, then there will never be a miserly deficiency of anything. With firmness seize the One then you will escape from flattery of the many. If not then you will turn from door-to-door like a stray dog and one’s own priceless life will be given over only to getting food and clothing. At some places the stray dog obtains roti (flat bread), but at all places it endures the dande (stick). He who has not made any ishta (chosen god), all that time he is an ownerless orphan, [no matter] however much wealth he wishes, however much he gets.

The significance of endless [attention] to the ishta is this, that at the time of worship of the ishta, if any everyday issue arises then disregard it. Do not get up from the worship. In one’s own life, most important is paramarth (‘best wealth’, salvation), understand that everyday business is secondary. Trust on Bhagwan’s promise then you will hold the head up high in both the worldly existence and the other world:-
नन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥
" nanyaashchintayanto maaM ye janaaH paryupaasate .
teshhaaM nityaabhiyuktaanaaM yogakShemaM vahaamyaham .."
[Bhagavad Gita 9:22]
That is to say;

‘He who with unbounded feeling thinks of me, he obtains yoga (unity) - gains the thing unobtained and protection for arrangements - which I am doing.’

There have been very great warriors who were people of character and powerful too, but all have become a morsel of time, there is no sign of any of them now. But this samsara (worldly existence) is proceeding, going on and resembling a stream. It is only intelligent that whilst you are here you get on with your own work. The objective of one’s life is in acquiring Paramatma who is sachchidanandamaya (Truly Blissfully Conscious) - make an effort to complete this by any means. Don’t put too much in the wheel of samsara, because really it will proceed in the manner it does, there is no purpose of producing a mirage - don’t light one’s own Holi fire with one’s own hand (thus burning oneself).

Where is the intelligence in sweeping the houses of others but not cleaning one’s own house? First do your own work, then help in the work of others. Firstly complete the work for which you have come in samsara (worldly existence). If you do not perform your own everyday affairs but squander your time to no purpose then in the end you will only fall to regretting. It is really intelligent that both this world and the other are made the best. This will be so when you accept the principal work of one’s life is for paramarth (‘best wealth’, salvation). Accept that paramarth is the most important and secondarily proceed with proper behaviour in samsara. With the time chanting bhajan, doing puja, doing dhyaana (meditation), doing worship, and accept them to be one’s principal work. Find time for proper behaviour in samsara, then fulfil some desire, if not it is only deception.
[Shri Shankaracharya UpadeshAmrita kaNa 58 of 108]
translation - Paul Mason © 2007, 2009

This scarce human body is acquired after eighty-four hundred thousand lives; don't let it go to no purpose. Every moment of life is very precious. If you don't understand the value of it then you will only be crying and have nothing in your hand.

You have become a human being, therefore have the strength to consider what is said in the scriptures and then you can do the best purushhaartha (effort for human birthright). Do not think of yourself as weak and fallen. That which was done up to now, understand that this was unintentional. But now be cautious, apply oneself to doing action fit for a human. On your own accord understand what is good and what is bad. Take to doing that which is good and reject that which is bad.

If having become a human being you do not obtain knowledge of Paramatma then understand that it is as if you have sold a diamond for the price of spinach. Worship of Paramatma is not for Paramatma. Worship of Paramatma if for the disappearance of one’s suffering, disappearance of unrest and the disappearance of ignorance and weakness. Paramatma is All-Knowing, Omnipotent and Unlimited Bliss. Worship is a way to get a handle on that unlimited strength. The meaning of human life is in accomplishing this work. If no effort is put in this direction then make sure you learn it by heart and understand.
[Shri Shankaracharya UpadeshAmrita kaNa 59 of 108]
translation - Paul Mason © 2007, 2009

Establish a relationship with Paramatma who is the spring of limitedless energy. On this account the poverty of the inner self will be erased. Samsara (worldly existence) is not a thing to know, it is a thing to forget.

However much you will make an effort to understand this ocean of suffering that much you will plunge into more and more suffering. To hope for happiness and peace by knowing samsara is desiring to search for light in darkness. Samsara is the sea of suffering. Desiring to be happy with the help of this sea of suffering then is unreasonable. To love in samsara is only to sow the seeds of suffering;

यस्य स्नेहो भयं तस्य स्नेहो दुःखस्य भाजनम्।
' yasya sneho bhayaM tasya sneho duHkhasya bhaajanam .'
[Chanakya Niiti Shastra 13:6]

‘Attachment/love is the cause of fear and suffering’

Don’t love in samsara, you should just get going to do your everyday business.

In samsara do your daily business in the manner you would do business together with an enemy.

When the enemy comes to the door give him a greater welcome than a friend, because the friend will not “note” any lack of good manners whereas the enemy will take great “note” of every little thing. Therefore an enemy is to be met with more formality. It is good to proceed with proper behaviour in samsara, yet inside understand that this place is the enemy. Do not make a feeling of friendship anywhere in this. If the mind desires samsara then it will be a great long deception. Don’t make an effort to get much understanding of this.
[Shri Shankaracharya UpadeshAmrita kaNa 60 of 108]
translation - Paul Mason © 2007, 2009
*

You should believe that we will go from samsara and be released from everything. Moreover, nothing will go together with us, this is certain. Knowing that nothing is taken with us, then whilst we are here live free from anxiety. Don’t suffer unrest by having pointless worries.

It is sure that you should fulfil your own life, because destiny is to be experienced, that will certainly come then - that will search us out by itself - it is not necessary to think about it. If you are worrying on account of others then take a look and consider what those whom you are attracted to making a fuss of would say, given an opportunity to answer.

All become friends of those who have made it in samsara -
‘All will be the brother-in-law to those who have made it, nobody will be the brother-in-law to the fallen.’

Maharishi Valmiki’s name was Markandeya before. He was beating and looting travellers in order to support his family. One time a group of rishis appeared there. Markandeya raided them too. The rishis said; ‘We will not run away, but ask those in your household this, that you earn sin being a bandit, will they take a share of this sin or not? Do they only desire the wealth?’

Markandeya asked the question to his relatives. They all said that ‘We will not take your sin - we want the wealth, if you earn sin bringing wealth then that sin you and you only share.’

On getting this answer Markandeya understood and decided; ‘Up to now has been an error, now I should keep a watch. There is a little more time in life, that should not be to no purpose.’

At that time, seated in a posture, Markandeya said “Raama Raama” according to the advice of the rishis, and became deeply immersed in chanting bhajan of Bhagwan, and on him white ants made a bamitha (an anthill). Afterwards when he came out of the bamithon (ant hills) his name became Valmiki [another name for an anthill is valmika] –
बल्मीकोद्यवः बाल्मीकः।
" balmiikodyavaH baalmiikaH ."

The significance of telling this story is that in samsara, however much fuss one makes for others; misfortune becomes accomplished. From this, both this world and the other world are spoiled. Therefore pass the time honestly performing everyday business and peacefully chanting bhajan of Bhagwan, that is intelligence.
[Shri Shankaracharya UpadeshAmrita kaNa 61 of 108]
translation - Paul Mason © 2007, 2009

Today is the occasion of Holi. You should understand what this thing is. Prahlad’s aunt, that is to say, Hiranayakashyapu’s sister, her name was Doondha (she is also known as Holika). She had done tapasya (penance, austerity) and from this she had gained a boon, that by sitting in her lap one will be burned in fire. When Hiranyakashyapu became wearied of giving hardship to Prahlad and could not give any more trouble to Prahlad. He threw him from hills, but when Prahlad was laughing he ducked him in water, then also Prahlad emerged cheerful, so he cast him into fire but still he was not burned. When Hiranyakashyapu was defeated this way in everything and Prahlad did not desist from chanting to Bhagwan then Dhoondha said that; ‘Bring! We will turn him to ashes.’ Dhoondha sat down with Prahlad in her lap. From all four directions fire came. But the effect of Prahlad’s devotion was that Dhoondha became burnt and Prahlad came out of the fire laughing.

On the occasion of Holi people jabber abuse, they say vulgar words, all that abuse is for Dhoondha. These dirty words are similar to stotra (hymns of praise) for daitya (demons); because demoniacal energy rejoices with words like these. In this way we are awakened to the condition of Dhoondha, a memory of someone for whom the elements, fire etc., fulfilled wishes. How could there not be someone possessing the same strength of Dhoondha? But when they rise up contrary to a devotee of Bhagwan then that energy is amassed together against them, for the devotee’s protection. This is really the secret of the babbling insulting language at the time of Holi.

The coloured powder etc. on the day of Holi is a way of showing happiness. Meeting one another, this causes them to share the good news that today - on this very day - that having given hardship to Bhagwan’s devotee the demoniacal energy became burned to ashes. The celebration is that the ogress that showed malevolence towards the devout Prahlad was turned to ashes. This is the value of Holi.
[Shri Shankaracharya UpadeshAmrita kaNa 62 of 108]
translation - Paul Mason © 2007, 2009

The maharshi people ate roots, tubers and fruits, and were drinking water, but had the power to command emperors.

One time, having become defeated by the gods, Hiranyakashyapu went to the forest to do tapasya (austerity) in order to amass energy. His wife was pregnant at that time and Indra considered that Hiranyakashyapu’s son would be even stronger, so the gods became greatly distressed. Therefore they will just kill him at birth. With this objective, Indra proceeded to go near and he took away the pregnant wife of Hiranyakashyapu. She was going along the road lamenting and met with Narada ji. He asked the question ‘Where are you going on account of this woman, what is the idea?’

Indra informed him that, ‘This is Hiranyakashyapu’s wife, she is pregnant with a baby who is a future nuisance to the gods, the aim is that when the baby comes from this womb I beat it and send it going back to it’s own world.’

Narada said, ‘From this womb will be born a devotee of Bhagwan and he will be unconquerable, you should release her.’

When Indra heard these words of Narada he released her and proceeded to go away. Narada took him [Prahlad, in his mother’s womb] to his own ashram and there he continuously heard devotional verses. The words that a pregnant woman hears and the sights she sees, the atmosphere that she lives in, has an influence on the young child in the womb.

When Prahlad was studying, his fellow-students heard his talk of knowledge and meditation, also they heard talk of Bhagwan. The others asked the question that; ‘You study along with us; but these words are not instructed here. Also, in the house you are living near daityon (demons) so there you do not meet with any opportunity to obtain this kind of instruction, so how have you found out all these good words that we people are hearing from you?’

Prahlad told them of his own time in the womb; ‘My mother arrived at Narada’s ashram (hermitage) and when there she constantly heard Maharishi Narada’s stories of Bhagwan, then I heard everything whilst in our mother’s womb. After going from there and revering the words of demons, mother then forgot all that, but I remembered everything. In the forest I heard that which I tell you.’

So the son of daityaraja (demon king) the great asura (demon) Hiranyakashyapu, had heard the words of satsang whilst he was in the womb and was born a bhaktaraja (devotee king). Today it is also best that pregnant mothers stay in a pious atmosphere, hearing good devout good words of Bhagwan, then today can be born in India a Dhruva or a Prahlad. But nowadays they take no rest from the cinemas and reading dirty books. This is really the cause of [children] being born mischievous and depraved and their mother and father are crying the whole life. The samskara (mental impressions) of the mother are the samskara of the infant child in the womb and so is his faith created. If the intention is to give birth to a beast then? But if you want the most considerate character then keep the woman in a pure atmosphere. After the samskara impressions of the ceremony of garbhadhana (a ceremony performed by Hindus when a woman has conceived) then protect her from rajoguni (pleasure seeking) and tamoguni (impure) things. The chief feelings of a pregnant woman are the origin of the unborn child’s chief mental impressions.

Prahlad was certain that Bhagwan is everywhere, he knew Paramatma is everywhere. Wherever he looked he looked he saw his own ishta (desired deity). Prahlad was unassailably strong that Paramatma is everywhere. He saw his own Rama everywhere, in water, earth and fire. This was the reason that the elements of water, fire etc. could lead to no harm - this was the faith of a five-year old Indian. If Indians return to their own established truths then no hardship can come from any force in the three worlds. But to forget the talk of one’s own birthplace then all are being needy. When Omnipotent Paramatma becomes favourable to oneself then the whole of nature become favourable to oneself. Whatever element was used in an effort to cause hardship to Prahlad, that very element became favourable to him. When he was cast into the fire he laughed saying;
रामनामजपतां कुतो भयं सर्वतापशमनैकभेषजम् ,
पश्य तात ममगान्नसन्निधौ पावकोऽपि सलिलायतेऽधुना॥
" raamanaamajapataaM kuto bhayaM sarvataapashamanaikabheshhajam.h ,
pashya taata mamagaannasannidhau paavako.api salilaayate.adhunaa .."

‘For the one who does Raama, Raama japa (silent repetition of the name of a deity), where is fear?
This is one medicine for all afflictions! Look! Near my body fire desires to be water at this time’

The thing is that when we will lock our own ishta (favourite god) in a box then we will be given to suffer, and like a cripple we suffer additionally too. There is no remedy. Look at your own ishta as being pervasive everywhere, then whatever will come near, this is made into the ishta and will come as a helper. This is really the theory that whoever comes near becomes likewise, if the faith is ripe at that time.

Patanjali, the author of Yoga Shastra, wrote this;
अहिंसा प्रतिष्ठायां तत्सन्निधौ वैरत्यागः।
" ahiMsaa pratishhThaayaaM tatsannidhau vairatyaagaH ."
[Yogadarshanam 2:35]

‘Whoever has strong faith in ahimsa (non-violence), if a lion, tiger etc. comes near it will abandon it’s predatory nature and become non-violent.’

Yet we should stay strong, we should be steady in faith of Paramatma. It is not that when we see [someone with] a metal pot in the hand then we follow behind (a sadhu often carries a metal pot). The dog of the dhobi (washerman) does not belong at home or at the ghat. You should act with consideration, it’s not okay to waste one’s time out of attachment to the stomach. The beast, the bird, the worm and the bird etc. are also births having attachment to the stomach. Becoming a human being, if you are attached to the stomach then what is the specialness of the human birth? Indians never weighed the stomach to be important. Here adhyatma (spiritual contemplation) was accepted as superior. The maharshi people ate roots, tubers and fruits, and were drinking water, but had the power to command emperors. There were also at that time, devotees who delighted in halwa-puri and rabari-malai (sweetmeats), but they understood that if they will eat these halwa-puri then their wisdom will fall and they will become ruined. When Bhishma’s intelligence appeared soiled by eating dhanya (grains - food) and he became fallen, then what is there to say of people nowadays? Therefore, for the purity of the intelligence, you should always consider the dhanya and with support of Bhagwan you should make an effort to spend life in a condition of satoguni (purity).
[Shri Shankaracharya UpadeshAmrita kaNa 63 of 108]
translation - Paul Mason © 2007, 2009

If the value of one shloka of the Gita is understood or even one line of the shloka is understood, then there can be happiness.

Having been made humble, take advantage of the proceeds of Dinadayalu’s charity

Bhagwan is Dinadayalu (name of God meaning ‘merciful to the humble’). Bhagwan is compassionate on him who is humble. If man is humble or, by means of prayer, desires to please Bhagwan or has been working on his own dharma (duty), in the form of offering the fruits of his own actions as puja (worship) to Bhagwan. If there isn’t any karma (action) and upasana (devotion) done, then little by little you are made very humble. Who is humble? He who has no support in samsara (worldly existence), the very same is humble. Bhagwan is the supporter of he who is altogether without support. This is really his kindness. He whose attachment to samsara has completely shifted away - wife, son, wealth, favourite friend etc., who does not have anyone to support them - so Paramatma, who is Dinabandhu (a friend to the humble) Dinadayalu (merciful to the humble) and Jagadadhara (universal protector). He is a support to those who are altogether helpless, a supporter of those without supprt.

Draupadi became humble at the time of the stripping off of her clothes, nobody there was rescuing her. She was in such a plight that when she called out to Dinabandhu (a friend to the humble) then Bhagwan protected her. It befalls to all to endure the fruit of action; but if some specific insult happens to the humble, generally that fruit of sin does not need to be endured. Therefore if you cannot do anything else then little by little become humble!

When man becomes humble then afterwards samsara (mundane existence) is similar to the rupees of a madari (conjurer). The accumulation of hundreds of thousands of rupees, but when it is said that, ‘These are the rupees of a conjurer’, then however greedy someone is they will not go towards this money. In this way, if he becomes humble he does not become attached to anything in samsara. If he is altogether attached to samsara, when man is in a plight and calls out to Bhagwan then he becomes the receiver of Bhagwan’s mercy for he is Dinabandhu (a friend to the humble). But, if there is delay in becoming humble, then Dinadayalu (merciful to the humble) is [still] ready to rise up for you.

The reason that people are unable to arise and gain from the merciful nature of Dinadayalu Bhagwan is because of not having satsang (company of good people). The words from the little satsang that people do get doesn’t stay in their conscience. The reason for this is the deficiency of pure food.

In the way that appetite does not disappear by looking at food, in the same way by only reading about the greatness of Bhagwan’s name you may not get happiness and peace. Nowadays it is very prevalent that Bhagavad-Gita is studied. Certainly, merely from this study you will get punya (merit) but perfect happiness and peace is not likely by merely studying alone. If the value of one shloka of Gita is understood, or even one line of the satoguni (purity) is understood, then there can be happiness.
[Shri Shankaracharya UpadeshAmrita kaNa 64 of 108]
translation - Paul Mason © 2007, 2009

There are various methods of remembering Bhagwan. You should understand one's own suitable methods from gurus.

For the sake of happiness in life remember Bhagwan, not for the sake of Bhagwan. Bhagwan then is never delighted nor offended, but remember him for the sake of your own happiness in life.

There are various methods of remembering Bhagwan. You should understand one’s own suitable methods from gurus.

Kabir was a great bhakta (devotee) of Rama. Every day he was chanting bhajan of Bhagwan Rama. He was weaving on the thread on his loom and was saying, “Raama, Raama, Raama”. Taking the naama (name), he became steadfast in faith of Bhagwan’s name and he became a “naama siddha”.

For the purpose of informing about this there is one very good instance:-
Somebody, a leper, who thought that his disease was incurable, arrived at the house of Kabir. Whenever people weary of going to the vaidya (vedic physician) and to doctors then they go to mahatamas (great souls). Kabir was not then at home, so he told Kabir’s wife of his own anguish. The woman became tender and said to him to; ‘Repeat “Raama, Raama” three times, then your leprosy will be okay.’ He (the leper) said that he had done “Raama, Raama” thousands of times but nothing happened. With impatience the woman ordered, ‘Then repeat!’ Three times he took the name of Raama and his body became altogether well. Becoming greatly delighted he left. Getting to the road he sang the excellence of Kabir.

Kabir was also coming that way from somewhere. He heard him say; ‘If anyone has any suffering then come here to Master Kabir.’

When Kabir heard this he called to him and said, ‘I am Kabir, now if you tell anyone this talk of you getting better then again you will become pained and you will not be right again.

Having said that, Kabir went home and made himself appear dejected. The devoted wife, faithful to her husband, can endure anything, but not the suffering of her own husband. This is the very sign of chastity. The woman asked Kabir the cause of the suffering. Kabir said these words; ‘You gave Bhagwan’s name little value. By taking Bhagwan’s name just once that could have become a heavenly body, so why did you cause him to take the name three times? Can the reason that you caused him to take it three times be because you have no faith in the one time?’

The sense of this is that; in Bhagwan’s name is the power to make so much paapa (wickedness) fade, so much so that it is not possible to do that much paapa. There is so much energy in fire to burn that you cannot accumulate that much rubbish to burn:-
हरिर्हरति पापानि दुष्टचित्तैरपि स्मृतः
' harirharati paapaani dushhTachittairapi smR^itaH '
[Hari AshhTakam v1 & Pandava Gita v65]

Therefore, do satkarma (virtuous action), proceed to cherish swadharma (one’s own religion) and constantly remember Bhagwan, then later the paapa (sin) will be destroyed. But you should not proceed to do paapa but take the name of Bhagawad (God, Vishnu). Because, however much is accumulated in the “bank”, if you take everything out then, on this account, what advantage will there be?
[Shri Shankaracharya UpadeshAmrita kaNa 65 of 108]
translation - Paul Mason © 2007, 2009

Until such time as we perceive a thing, then we don’t have proper trust; you always stay thinking of samsara. Therefore there is difficulty in thinking of Paramatma.
Bhagwan said;
माच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च॥
" maachchittaa mad.hgatapraaNaa bodhayantaH parasparam .
kathayantashcha maaM nityaM tushhyanti cha ramanti cha .."
[Bhagavad Gita 10:9]

‘With their minds and life totally absorbed in me,
enlightening each other,
also talking about me they are delighted and satisfied.’

‘Apply one’s own mind to me. Not be thinking of samsara, really be thinking of Paramatma.’

The sense is this, that at no time or situation is Bhagwan let go, vacated from their thinking. That the food is not pure is the very reason that many thoughts occur. The way of earning wealth in regard to pure food is;
अकृत्वा परसन्तापं अगत्वा खलमन्दिरम्।
अनुल्लंध्य सताँ वर्त्मं यदल्पमपि तद् बहु॥
" akR^itvaa parasantaapaM , agatvaa khalamandiram.h .
anullaMdhya sataa.N vartmaM yadalpamapi tad.h bahu .."
[a subhaashita - a 'wise verse']

That is to say, not giving harm to anyone, not mixing with the unrighteous, not flinging oneself into entanglements, then whatever we get - that is good. The money you earn giving hardship to others, that will be let go of, but the sin of the suffering you give to others will go together with your sukshama sharir (subtle body). Therefore don’t do thus, that you will go with a bundle of sin.

The meaning of “agatva khalamandiram” is this; That, if you will go near stingy people then your mind will be defiled and if the mind is defiled then decline is certain.

“buddhinashat pranasyati” - It is much more ruinous mixing in the presence of anything sordid. Therefore it is prohibited to go into the house of the wicked in the hope of earning wealth.

The purport of “anullamdhya satan vartma” is this; Following the path according to the Veda Shastra is the way for satpurushon (right people). That should not be contravened. If at any time in your day-to-day business you mix with wicked people then you should go near them in this method, in the manner in which you have been to the lavatory - you did the business and were gone. Nobody delays long halting in the toilet.

If you will set the mind after this manner then there will be no fear of excessive loss by mixing with rascals. The mind goes near to Paramatma but the impure mind misleads in various kinds of feelings. Therefore, by means of food, you should continue to make an effort to purify the condition of the mind - it is necessary to put much more attention to the purity of dhanya (grains - food). If you will eat well and drink well you will think of Bhagavan, certainly the mind becomes pure. With a pure mind you can experience happiness and peace, also you can obtain the greatest state in the other world too.
[Shri Shankaracharya UpadeshAmrita kaNa 66 of 108]
translation - Paul Mason © 2007, 2009

Once you have got a man’s body you should not hope of coming in the womb again. This is really the value of being a human. If it befalls you to enter the womb again and again, then there is no advantage in being a human.

Life is limitless, but the number of births is chauarasi lakh (eighty-four hundred thousand). In these eighty-four hundred thousand births the spirit has been wandering.

So you should understand that there is one very big enclosure and along the wall of the enclosure, eighty-four hundred thousand rooms are made. A blind man is set free in the enclosure. He wants to go outside. He conjectures that somewhere or other the gate to the enclosure will certainly be found, and so with the support of the wall he goes from one room to another room and keeps going on further. Considering then that this is good he will proceed taking hold of the wall and will be able to go outside wherever he will find the gate. However, when he comes to the gate, at that time his body becomes itchy; letting go of the wall with both hands he scratches the itch. In the midst of this the gate appears.

This secret of this illustration is this, that the blind man is the jiva (individual life) and the eighty-four hundred thousand rooms are the eighty-four hundred thousand births. Human birth is the gate to get outside of the enclosure. When the jiva comes to the gate that is when he meets with human birth, then he becomes attached to thinking that happiness lies in wife, son, wealth, favourite friend etc. This sense of happiness is to feel an itching sensation. The time of man’s life is spent scratching the itch and no effort is made to go to the other side of bhavasagara (the sea of feelings). This is exactly the blind man’s itching that makes him miss the gate.

The body of a human being is scarce, this is just what the Shastra says. The significance of this is not that we get this rare body then collect more and more wealth, more and more children, grandchildren etc. who will be born and more and more things are experienced - this will not be the purpose of this scarce human body. The human body is rare, therefore this is a “karma-yoni” (an action birth) and others - births of beast, bird, insect, bird etc. - are “bhoga-yoni” (births of experience). In the life of the bhoga-yoni none of the actions are counted. The karma-yoni, that is to say, life with a human body is that which karma (action) is accountable, so you will undergo the fruits of each and every action. Therefore the karma-yoni (action birth) is difficult to attain. After undergoing eighty-four hundred thousand births this is gained, and having gained this birth you can do actions, the effects of which avoid the jiva being misled, and this can lead to putting an end to the endless suffering of again and again returning to the womb.

Shastra says that if you will worship gods then you will go in Devalok (the world of the gods, paradise) and if you will worship spirits then you will go to the world of spirits.
भूतानि यान्ति भूतेज्या
" bhuutaani yaanti bhuutejyaa "
[Bhagavad Gita 9:25]
'The bhuutejya (worshipper of ghosts) will acquire the birth of a bhuuta (ghost)'
and
'The worshipper of the deva (god) will gain birth as a god.'
[Bhagavad Gita 9:25]

By doing japa (silent repetition of a mantra) and tapa (penance) you will get birth as a god. But the aim of a human being should not be to gain divine birth because even amongst gods that most celebrated Devaraj (king of the gods - Indra) also had such a lack of discrimination, desiring to experience worldly pleasure. Not finding satisfaction in things of Swargalok (world of heaven) having come to the land of mortals he deceived Ahilya. [Ahilya maintained the appearance of a sixteen-year-old and was seduced by both Indra & Surya, who adopted the human form of her husband Gautama Muni]. When this is the state of the king of paradise then what will be the state the subjects there, the other gods? Therefore you should offer pranaam (salutation) from afar to heaven.

Another thing is this that the jiva stays only a little time dwelling in Devalok (heaven);
क्षीणे पुण्ये मर्त्यलोकं विशन्ति
" kShiiNe puNye martyalokaM vishanti "
[Bhagavad Gita 9:21]

But living in Devalok, not all have a similar amount of happiness, for according to the proportion of one’s own past actions you enjoy that material welfare there. Therefore those gods who have much happiness and are well off, other gods seeing this are jealous. So even in Devalok there is envy too, hatred and jealousy which are the causes of suffering, really suffering. Thus you should not wish to go there on any occasion.

The god stays desirous of gaining a human body, because birth as a human being is similar to having gold. Pure gold! Just now jewellery is not made of it. However, if a good craftsman is got, that much more precious jewellery can be made. The value of this can be increased, this can become priceless. The gods then are in the form of jewellery; not in the form of pure gold. The jewellery has been made, then the price is settled, now you cannot reverse anything. The human birth is of the form of pure gold. If an expert craftsman [satguru] is obtained then man’s own form can be anantananda (limitless bliss) sakshat parabrahma Paramatma (in the presence of the Supreme Soul) and as such the human birth is successful.
[Shri Shankaracharya UpadeshAmrita kaNa 67 of 108]
translation - Paul Mason © 2007, 2009

All those who are fully absorbed in devotion to Bhagavad (God, Vishnu) are vaishnava (devotees of Vishnu). Someone who night and day is stealing, deceitful and doing other bad behaviour etc. yet thinking himself to be a devotee of Vishnu, cannot be a vaishnava.

Shiva, Ganesha, Surya, Shakti (Durga, Lakshmi) etc. are the limbs of Bhagwan. Any devotee of Shiva can say ‘Our Shankar (Shiva) is really Bhagwan’, any follower of Surya can say that ‘Surya is really Bhagwan’, then this is really like not knowing the whole shape of the elephant. Some blind men took hold of an elephant’s trunk and said ‘This elephant, it is like a pestle.’ Seizing the foot one said it was like a pillar. Taking the ear one said it was like a winnowing basket. The thing is really this, that the blind men having seen the elephant got stirred up in dispute. He who knows the whole form of the elephant will never say that the elephant is similar to a winnowing basket or to a pestle.

In the same way, he who has taken a good understanding of Bhagwan, he can never say that Shiva is the true form of Bhagwan or Ganesha is the true form of Bhagwan or that the four-armed form of Vishnu is really the form of Bhagwan. He who is familiar with the essence of Bhagavat (God) will say that all these several forms are really the separate parts or limbs of Paramatma (God). In truth worshipping any of the gods is really worship of Bhagwan. This is really the established truth of the Shastra.
[Shri Shankaracharya UpadeshAmrita kaNa 68 of 108]
translation - Paul Mason © 2007, 2009

Some people say that having taken one guru you should not make another. But this doctrine is not of the Shastra, this is [just] the mind’s imagination. The guru is gone to for happiness. Up until when Bhagavad (God) is gained - up until then you can go and change guru. So then we haven’t seen any guru-bhakta (devotee) fearful of shifting, always studying in the very same “class” of the very same guru. Actually, to transfer “class” and to transfer guru is natural. It is not disrespectful to the previous guru, actually respect has been done the guru, but in future you get the promise of discipleship of fresh gurus.

Vyasa’s son Shukadeva ji acquired knowledge from his own father, then he gained knowledge from Shankar ji and also gained knowledge from Narada ji. In the end he took instruction from Janaka ji. Therefore, ‘Having taken one guru, another you should not’ - this is all rubbish talk and is obstructive to the welfare. You should not ruin your life with these kind of empty words. Many lives have been caused to live in births, now then be alert to attain the human birth. Understanding the method of upasana (worship) from higher and higher gurus, having been doing actions according to Veda Shastra, be doing chanting and puja of Bhagwan, then it is certain you will cross the sea of samsara (worldly existence).
[Shri Shankaracharya UpadeshAmrita kaNa 69 of 108]
translation - Paul Mason © 2006, 2007, 2009

Your own house is full of rubbish and you travel to sweep the house of another, this then is not intelligence at all.

Samsara then is a closet of kajjal (soot). However much the association grows, that much more blackness gets stuck to you. Whatever the thing is like, you should only give like that. However much the purpose is, from that take action. Do your daily business, but don’t love in samsara.

The things of samsara are not troubling, one’s own love for them is troubling for oneself. The worldly person is not a fitting recipient of attachment, increase attachment in Paramatma.

Firstly know yourself, then make an effort to know Paramatma. If you cannot know yourself yet you know samsara then you must be really ignorant. When in relation to yourself you are ignorant then what will come of knowledge of another? Your own house is full of rubbish and you travel to sweep the house of another, this then is not intelligence at all. People, the day you know about yourself, that is the day when all weakness of the mind will be disappear and you will be connected with feelings of happiness and peace.
[Shri Shankaracharya UpadeshAmrita kaNa 70 of 108]
translation - Paul Mason © 2007, 2009

Take a look and consider one time, who are you? However much you experience in samsara, you are separate from all that - body, mind, intelligence, breath etc. - all that you regard to be your own. It is said; ‘Our body. Our mind. Our intelligence.’ It is clear that to some extent you think that you are the owner, but your existence is separate from this, in the manner of your house, your temple. The mandir (temple) is yours; but you are not the temple. In this manner, the body, the mind, the intelligence, the breath etc. are yours, but you are not them - you are a separate thing from that. You are a part of the Paramatma sachchidananda form, but because of aviveka (absence of discrimination) and because of agyaan (ignorance), you have made such a close association with the body, mind, intelligence, breath etc. that you have become attached to understanding this form as yourself.

If a hand, foot etc. or an organ of the senses is destroyed then you will stay living. If an organ of perception such as the eyes or the ears etc., is destroyed then you become deaf or blind. Your existence is not destroyed with the destruction of the sense of perception. On some occasion when you are sick with a very dire illness then you say this, that really; ‘If the breath will stop then we are happy’, that is to say that you understand that the whole of samsara’s agonies will be terminated with the stopping of the breath. In this manner the prana (breath) is also a thing separate from you, you are also not breath. However much is visible and can be experienced, you are separate from that. Understand, whatever things you can relinquish, you are separate from these things. Your real form is that which you can never relinquish. The experiencer of all, the witness of all, you are a part of the perfectly awake liberated human form of sachchidananda (Truth, Consciousness, Bliss) Eternal Paramatma.

Experience one’s own form as separate from body, senses, breath etc. and all of the world, then again you will be released from pain and distress etc. of living in samsara. In order to experience one’s own true self, trust on the Veda Shastra and with support provided according to the instructions of sadgurus (genuine gurus) proceed with upasana (worship, service).
[Shri Shankaracharya UpadeshAmrita kaNa 71 of 108]
translation - Paul Mason © 2007, 2009

To drink Gangajal (water from the River Ganga) why will you drink from the gutter?

At this time people give worship one way or another, but without arrangement the results are negative, are not favourable. Firstly, where should you get knowledge of where you can learn this kind of upasana (worship, service)? We do not take it from wherever we see it, but we take it from where the Shastra says we should take it from.

If you desire offspring then you do not pick up whichever from wherever. First, you get married, you get suitably pregnant, then there will be progeny, then this desire will be fulfilled. In this way, fulfil any other desire. If it is done by arrangement then the effects will be the best.

This defence is entirely absurd that; ‘You ought to take high knowledge, although it is from low.’ This dictum proceeds from this account, from when the potter, the oilman etc. are all applying to be teachers. In the first place the high knowledge cannot go in the low and if it came then this cannot stay low. High knowledge and lowness, how could they both be together? Wherever light goes, there no darkness stays.

Many people have not done the work of consulting the Shastras in order to determine what is authorised and what is not. They look here and there and from this they understand what they should do to engage in worship. Some people set great measure by the magnificence of the japa of OM.

What actually happens to those who proclaim the greatness of using only “OMkara ka japa”, our experience up until recently we are informing, listen; 2, 4, 10, 20 times constantly repeating OM then no particular effect there will be. But if 2, 4 thousand unceasing repetitions then in a short time [one’s connection with] the worldly surrounding will become weak. Arsenic is a destroyer, but taking a little, then the effects will not be very rapid. If some excessive dose is taken then it actually kills. Those who use the method of “OMkara ka japa” alone, taking it to be the special form, find that their worldly discipline certainly weakens; working and regular meals go into decline; wife and son etc. become unhealthy and also die.

Five, six years ago, we had gone to Lucknow for the occasion of Laksha Chandi Yagya. On that occasion one old woman came to us and 2, 4 people came along too. These people said that Mataji was a great devotee, all day long she would remain in prayer and worship. However, only very recently her two sons, who were in the prime of life, had died.

She answered to Maharaj! ‘The very same is our basis, all day long I did do japa.’

We said that, ‘Achchaa (Okay), you have been casting japa for your samsara (life), not to quit now.’

However, by that connection the thing becomes destroyed. Right here is the effect of “OMkara japa”.

This then is done somewhere without love and if love’s work is being done then the meaning and the object of love will be annihilated by the influence of “OMkara ka japa”.

For this reason grihasthon (householders) are not authorised to do “OMkara ke japa” alone. Shastra with a view to grant good fortune does not give authority. If there were any benefit to be derived by grihasthon by using “OMkara japa” there would be no reason for the Shastra to prohibit.

Mantras [sometimes] contain a mixture [of sounds including] OM that are given for auspicious purposes. Another thing is this that women are prohibited from practising japa with a “OMkara-yukta mantra” (a mantra conjoined with OM). Wherever at the beginning there is the purusha (male) mantra “OM” then instead women should apply the sound “shree”. shrii

Bhagwan Shankar (Lord Shiva) giving instruction to Parvati on japa explained that for women “OMkara-sahita mantra ka japa” (OM connected mantra) can be like poison and for happiness they should only do japa without OMkara. Due consideration should be given that Shankarji gave this information to his own wife. If OMkara is beneficial for a woman to do, why would he instruct his own wife against the practice?
[Shri Shankaracharya UpadeshAmrita kaNa 73 of 108]
translation - Paul Mason © 2005, 2009

Kshatriya, vaishya, shudra and female sex are not for the purpose of position of guru.

Kshatriya, vaishya, shudra and female sex are not for the purpose of position of guru.

There is no mention anywhere in the Shastras of the female sex being gurus. Women cannot be a guru. Gargim, Chudala, Sulabha etc. were women who had become yogis and possessed of Self-Knowledge. But it is not met with anywhere that they made their own disciples.

Having been doing puja, worship and chanting, accomplishing the sadhana, then all can gain knowledge, all have the right of devotion in Bhagwan, but not all can be made a guru. Actually, really only brahmanas are in the position to be a guru. In addition to brahmanas, - kshatriyas, vaishya and shudras can become shishya (disciples), but not a guru. Women also have no right to be made a guru.

Raja Janaka Videha was a very great gyaani (knowledgeable), but being a kshatriya he never attempted to become a guru. The time that Vyasa ji did send Shukadeva ji to Janaka ji to take shiksha (instruction) of gyaan (knowledge), at that time Janaka ji asked; ‘What are you coming for?’

Janaka ji said that; ‘You are brahmana, we are kshatriya, we have no right to give advice to you. Therefore as it is contrary to the Shastra, how can we teach you?’

Shukadeva ji did say that; ‘You are kshatriya, then to give charity is your dharma (duty). The Shastra commands for you to give charity, then truly give; give us as charity the brahmavidya (theology taught in the Upanishads)’

After hearing this, Janaka ji sat Shukadeva ji on a higher seat, did puja to him and in the form of a donation gave him the brahma-vidya (knowledge pertaining to Brahma). But Janaka ji did not make him shishya (disciple) and give upadesha (advice). This is the model of demarcation of capable people preserving the Shastra.

Nowadays kayastha, vaishya, teli (oilman), and also kalavara (seller of spirits) are taking to wearing the colours of the sadhu (holy man) and are eagerly wishing to make shishya (disciples) of their own. Actually both these kind of guru and shishya (disciple) are to get their downfall. Actually this speech we are saying coincides with the Shastras, it is not something of our own that we have made up.
[Shri Shankaracharya UpadeshAmrita kaNa 74 of 108]
translation - Paul Mason © 2006, 2007, 2009

By nature there is more rajoguna (the passion of love and pleasure) in women. Therefore the majority of them cannot be thriving and getting ahead in the direction of dhyaana and samadhi. Therefore, their vidhana (arrangement, method) is their dedication to husband. Being dedicated to the husband, at the end time (time of death) the woman who has been thinking of the husband will abandon the body, and from that will be born as a male being. This is because of the principle that; whatsoever you are feeling when you let go of the body, that existence the soul will gain.
यं यं वापि स्मरन भावं त्यज्यन्ते कलेवरम्।
तं तमेवेति कौन्तेय सदा तद्भाव भावितः॥
" yaM yaM vaapi smarana bhaavaM tyajyante kalevaram .
taM tameveti kaunteya sadaa tad.hbhaava bhaavitaH .."
[Bhagavad Gita 8:6]

‘Whosoever he is remembering when the body comes to an end,
O Kaunteya (Arjuna) he goes to that being that is always being thought of.’

If a woman is thinking of Bhagwan then she will get to Bhagwan - in this there is no uncertainty. But, because they are chiefly rajoguna, there is more fickleness in them. Therefore, it is difficult for them to stop their vritti (flow of mental activity) in the true form of Bhagwan. There is really this statement too that; ‘Thinking about a man is the natural disposition of a woman.’ Therefore constantly being devoted to the husband, it is said to be propitious in the Shastra. She will be devoted to the husband then, in the end time, whilst abandoning the body she will also be remembering the husband and gain the body of a man, and in the next life, by being devoted to Bhagavat will go and get Bhagwan.

The birth as a woman is the source of great suffering - accepting pregnancy and the time of childhood then are similar to the horrific suffering of death. After all that, there is also the hardship in nourishing and protecting etc. the offspring. Only women can really know that; none can guess of the ghastliness of this to another. From life as a female, with this kind of enormous suffering etc. liberation is carried over into the birth as a male, Shastra has given so much rule of chastity for this purpose. This is really for the welfare of all females.
[Shri Shankaracharya UpadeshAmrita kaNa 75 of 108]
translation - Paul Mason © 2007, 2009

To be wealthy or to possess sons, then all people make an effort, but not much effort is made to get an acharya (teacher). Only from getting an acharya do you gain all happiness and peace. By accepting anyone as a guru he cannot be said to be an acharya, only he who has the characteristic qualities of an acharya can be called an acharya. Only an acharya can make anyone an acharyavan (one who has an acharya).

श्रुति - स्मृति ममैवाज्ञे यस्तोंल्लंध्य वर्तते।
आज्ञोच्छेदी ममद्रोही मद्रभक्तोभपि न मे प्रियः॥
" shruti - smR^iti mamaivaaGYe yastoMllaMdhya vartate .
aaGYochchhedii mamadrohii madrabhaktobhapi na me priyaH .. "
[VishhNudharma PuraNa 76:31]

‘Shruti and smriti are my commands, he who contravenes is the destroyer.
That he really desires to be my devotee. Why not? He is not beloved to me.’

Therefore the commands of Bhagwan are pre-eminently thought to be in the form of the shruti and smriti.

We are hearkening only to the Veda Shastra, we are not telling our own mental construction. We never say to accept our words; because if you will accept our own personal statement then you will be in the habit of accepting the words of the Shankaracharya. Then if anyone unfit is coming on the throne then you will accept his words too. From any personal notions there will be no welfare, welfare then will be from accepting the words of the Veda Shastra. Therefore we say; ‘Don’t get the habit of accepting the personal views of the Shankaracharya, accept what is said according to the Veda Shastra. The Shastra is said to be the command of Bhagwan.’

The devotees of Bhagwan then certainly should only protect the commands of Bhagwan in the form of the Veda Shastra. Whilst you have not met with Bhagwan, then up until then it is necessary to preserve his commands. When you will have met with Bhagwan then you will really be the form of Bhagavad (God); at that time there will really be no question of preserving commands.
[Shri Shankaracharya UpadeshAmrita kaNa 76 of 108]
translation - Paul Mason © 2007, 2009

तद्विज्ञानार्थं सद्गुरुमेवाभिगच्छेत् ,
समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्।
" tadviGYaanaarthaM sadgurumevaabhigachchhet.h ,
samitpaaNiH shrotriyaM brahmanishhTham.h ."
[Mundaka Upanishad 1:2:12]

‘For that learning, with firewood in hand, one ought to approach a sadguru (a good guru) who is shrotiyam (well-versed in Vedas) and brahmanishtham (possessing knowledge of immortal self).’

There are two meanings of each sound - one is vachyartha (the clear meaning expressed in words) and the other is lakshyaartha (the metaphorical meaning or significance). In this shruti (Scripture) the vachyartha (the clear meaning) of the word “tat” (as in “tat vigyanartham”) is;
मायोपाधि चैतन्य देव ईश्वर
" maayopaadhi chaitanya deva iishvara "

‘The Lord in the condition of maya as the conscious god’

Bhagwan Ram, Krishna, Shakti, etc. are Brahman taking form, and the lakshyaartha (metaphorical) meaning of the word “tat” (that) is mayatita (beyond maya), purna (perfect), brahma-nirguna (Brahma, without qualities), nirakara (without form) - Paramatma (the Supreme Self) that plays in the world of the animate and inanimate. The intention is this - the word “tat” expresses Paramatma having form and endowed with qualities, and the lakshya (metaphorical) meaning of the word “tat” is Parabrahma (the Supreme Soul), without quality and without form. Any who also wish to understand should then go beside a guru, not go to the guru’s side empty-handed. You should go and take some flowers and foliage in the hand.

You should go towards a guru who is shrotriya and brahmanishtha. The meaning of shrotriya is one who knows the Vedas and we say that he is brahmanishtha who by means of discovering the Vedas gets appreciation of Parabrahma (the Supreme Soul) Paramatma (the Supreme Being). Wherein these two attributes occur, he is a guru and can be expressing the word acharya.

The guru is really a boat to get across the ocean of life. In samsara (worldly existence) it is very rare to obtain a sadguru (good guru). The Veda Shastra are full of mantra, there is no shortage of mantron (mantras). But books of mantras are similar to a pile of cartridges. There are piles of cartridges of different kinds by the fifties and to be put in the gun, but until someone is telling which “number” cartridge is fit to kill the beast, the pile of cartridges will really be next to useless. In the manner that an expert hunter desires several “number” of cartridges for hunting tiger, elephant, deer etc., that kind of experienced guru, observing the shakti-pravritti (energy and inclination) of those people devoted to spiritual achievement, in accordance to their right, deduces the beneficial mantron according to their entitlement and which would be of benefit to them, the sadhakon (spiritual seekers).

Nowhere in the Shastras is there a rule where the guru goes to the disciples. Nowhere is there a rule that they send a "motor" car and invite the guru to their place. The shishya (pupil) should personally go to the guru, this is the rule. However, since they have become attached to the pupils for the support of the stomach, for this reason the decorum of the position of guru has been mingled in the dirt. What is it to be a “rajaguru” (spiritual preceptor of a king)? They are become “raja-goru” - “goru” is said to be pashu (brute, beast, cattle).

By the side of the raja (king) he has tenure of several villages, gets to clamber into a “motor” (car). Admit it, he gets all the pleasure of Swarg (heaven), now, in future there is no purshartha (efforts to fulfil life). No desire of thought for the welfare of the pupil. Why does he not go to hell?

Tulasidas did properly write:-
हर‍इ शिष्य धन शोक न हरई।
सो गुर घोर नरक महुँ परई॥
" hara{}i shishhya dhana , shoka na hara{}ii .
so gura ghora naraka mahu.N para{}ii .. "
[Shri Ramacharitmanasa - uttarakaanda 99:3]

‘He who takes the wealth of the shishya (disciple) but does not take away the sorrow,
that guru will be sent to ghora narak (horrible hell).’

How can “shoka” (distress, sorrow, grief) be got rid of?
For this it is said in the shruti;

तरति शोकमात्मवित्
" tarati shokamaatmavit "
[Chandogya Upanishad 7:1:3]

‘The atmagyaani (the knower of the self) crosses the ocean of sorrow.’ Therefore, going to one who is shrotriya (thoroughly well versed in the Vedas) and brahmanishtha (one possessing knowledge of the immortal Self), atma-gyaan (self-knowledge) is gained. This is the instruction of the shruti.

If the guru cannot give the pupil Bhagavadadarshana (sight of God) or atmagyaan (self-knowledge) and continually avails himself of his wealth, then certainly he will gain ghora narak (horrible hell).

When we accept any pupil then we make an effort, and by this he comes to knowledge of the Self or comes to see God. If the reason can be that he is not fit, then if it is this cause then we will escape hell - this very thought - we never accept any kind of economic service from any pupil.

One time we were at the Kumbha (Mela) in Prayag (Allahabad). In a meeting there we said that we were thinking that; ‘Our shop is new, but it is going well.’ Having heard this, some sadhus (hermits) reasoned that; ‘There is no give and take (buying and selling). This is telling a joke on us people.’

Considering this some people came near to us and asked; ‘Maharaja, in a shop there is giving and taking, but you then are not giving and taking, then what is the idea of this?’

About this we said that, ‘We also give and take, but our giving and taking is different from yours. You people are taking rupees and paisa, but we take a more valuable thing from him. You understand that when two wealthy people are in litigation with one another then they are ready to sell their entire property in order to fight, but not be courteous face-to-face with one another, they will do anything else but are not ready to bow their own head. This very head that they will not bow even if they are to lose their entire property, to come before us and goes on the floor. Who does this bowing of the head face-to-face with us, he has nothing greater, nothing more to give? From this kind of person we take the greatest and in exchange we give him the route to kalyana (happiness, welfare, benediction, prosperity). This is really the give and take here. How great is the meaning of bowing of the head? This can only be understood by he who does not bow anywhere. What cost to bow the head to him whose head is bowed on this side and on that side? They consider rupees more valuable than bowing the head.

Bowing the head is to surrender one’s own ahamkara (egotism, arrogance, conceit, empty pride, vanity), one’s own existence. It is not proper to regard rupees and paisa as more valuable than this. We take people’s egotism and give then the path to kalyana (welfare, happiness, benediction). Therefore this is really the give and take we are doing here.’
[Shri Shankaracharya UpadeshAmrita kaNa 77 of 108]
translation - Paul Mason © 2007, 2009

In samsara there are two sorts of people - astika (religious) and nastika (unbeliever) - in the world of the atheist there isn’t any guru. Of the world of the astika (religious) that guru should really be called “jagadguru”. Amongst the religious there are two kinds of believers. Some folk are setting their belief in a sakara (form) of Brahma and some in the nirakara (formless). The one who holds the ability to be guru to both, those who are speakers of the sakara (form) and those who are speakers of the nirakara (formless), the very same can be called a jagadguru.

The meaning of this is that; of the sakara deities there are five Vedic deities, that is to say; Bhagwan Vishnu, Shiva, Shakti, Surya and Ganesha. There are different instructions for worship of all of these and for those who do not believe in the five deities he can also give instruction, the same is really a jagadguru. The person who instructs in the method of worship for devata (deities) is similar to the lowly paid vaidya (physician) who sets phials of medicine for all diseases, without also having the status of a “compounder” but calls himself a “civil surgeon”.

Anybody can name their own son Rama. Who can stop them then? But merely from a name he does not become Rama. Then who stops anybody writing jagadguru in front of his own name? But when you ask the mark of the jagadguru then the proper indication really is this that nobody with faith in any deity goes away from the door disappointed. Recently sampradaya (sects) have allotted a relationship of worshipping Shiva, Shakti, Vishnu etc., this is improper. In the five deities there is not any inferiority or superiority. Every deity is similarly capable of dealing with the welfare of their own devotees, however much a worshipper they are, all are vaishnava, since all deities are parts of Bhagwan. Bhagwan states that:-
ज्ञानं गणेशो मम चक्षुरर्कंअः
शिवो ममात्मा ममशक्तिराध्य।
विभेद बुद्धया मयि ये भजन्ति
ममाङ्गहीनं कलयन्ति मन्दाः ॥
" GYaanaM gaNesho mama chakShurarkaMaH ,
shivo mamaatmaa mamashaktiraadhya .
vibheda buddhayaa mayi ye bhajanti ,
mamaaN^gahiinaM kalayanti mandaaH .. "

That is, Ganesh ji is the head of Bhagwan, Surya are the eyes of Bhagwan, Shiva is the atma of Bhagwan,
Adya Bhagavati is the shakti of Bhagwan.

Therefore these five gods are several equal parts, which cannot be measured and split from one another, and they are to be worshipped as equals. [If not] then worship is not being done but [instead] the cutting off of parts is being done.

It is clear that denying Ganesha in desiring to be a devotee of Vishnu, but he one who is cutting off Bhagwan Vishnu’s head. If any devotee of Vishnu denies Shiva then he is cutting off the atma (soul) of Bhagwan Vishnu. This is really the manner of someone denying Devi (goddess) making Bhagwan powerless. Therefore, nowadays sectarian people have ill-will and malice towards one another but call themselves vaishnava (devotees of Vishnu) or of Bhagwan Shiva, has been calling himself shaiva (a devotee of Shiva), denying Bhagwan Vishnu, They are not really shaiva and not really vaishnava, they are merely hypocrites. A vaishnava is really he who is a devotee of Bhagwan Vishnu - “vishnauratah vaishnavah”

‘Those who possess a urdhavapund (perpendicular marking on the forehead) are said to be vaishnava.’

He who worships Bhagwan Vishnu, he then is really a vaishnava. But also because all deities are different parts of Bhagwan, the worshipper of any deity can be called a vaishnava. At the time one is worshipping any deity, really at that time he is a vaishnava. The whole religious world is vaishnava. Those who say that only those who have perpendicular marking on the forehead are vaishnava, and who call others non-vaishnava, are unacquainted with reality. They are a disgrace to Bhagwan Vishnu. Any devotee of Shiva or worshipper of Shakti, if they do not accept themselves as vaishnava, then they are also in error. Anyone else in samsara (worldly existence) after this manner he is not vaishnava. Those sects who voice sectarian arguments do not achieve anything for themselves nor for others either.
[Shri Shankaracharya UpadeshAmrita kaNa 78 of 108]
translation - Paul Mason © 2006, 2007, 2009

Meditating on insignificant things, the mind remaining in the cycle of samsara, he will continue to be giddy in the head.

Shukadava ji spoke the Bhagavat (Purana) and thousands of people heard. However, by it’s influence only Parikshita obtained moksha (liberation). Many also heard from Gokarna, but only Dhundhakari (Gokarna’s brother) obtained moksha. But this question arises; if wide-spread rain occurs and gratification comes to only one man, what is this news? This information is that moksha is connected with the mind. Whatever thought you are thinking, the samskara (mental impression) becomes resolute and the bondage or freedom of an indivual life depends on the strengthening of the samskaras. This is the doctrine of both the shruti (information heard from the Veda) and smriti (remembered, from the Shastra).
मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।
" mana eva manushhyaaNaaM kaaraNaM bandhamokShayoH ."
[shruti - amR^ita-bindu upanishad v2]

'Only the mind causes bondage, or moksha’
ध्यान एव मनुष्याणां कारणं बन्धमोक्षयोः॥
" dhyaana eva manushhyaaNaaM kaaraNaM bandhamokShayoH .."
[yaaGYavalkya smR^iti.]

That doctrine or information relating to Bhagavat (God) we hear in satsang, on that kind of thought you should set good store.

With the words of satsang the ears then will become pure. But if on those [words] there is no consideration, there is no thought, then they will be going up to the ears and going in to one ear and appearing out from the other.

The purpose of all the words of satsang is to purify the mind. The mind is really the chief thing. If the mind is staying impure, then this is really the cause of remaining going in the cycle of life and death, and if the mind becomes pure then from this you will become liberated. Maharishi Yagyavalya pointed out that; ‘Dhyaana (meditation) is the cause of bondage or moksha (liberation).’ Meditation is really performed by the mind. If the mind becomes pure then dhyaana of Bhagwan is done, man will gain moksha. But if the mind is impure then thinking will be contrariwise, the mind will be ensnared in thinking about all kinds of desires. Meditating on insignificant things, the mind remaining in the cycle of samsara (worldly existence), he will continue to be giddy in the head.
[Shri Shankaracharya UpadeshAmrita kaNa 79 of 108]
translation - Paul Mason © 2007, 2009

80
One does not become a mahatma from clothes dyed in ochre or the mark of a tilak.

Be a mahatma living at home wherever that is, he can become a mahatma wherever he is living. One does not become a mahatma from clothes dyed in ochre or the mark of a tilak (a mark on the forehead as an emblem of a sect). Benediction does not come from costume, welfare comes from faith. In the vritti (fluctuations, activity) of the mind the state of mahatma exists. Therefore be here, staying there alter the flow of the mind a little from thinking inside of samsara and think more of Paramatma.

Nowadays people value chintya (contemplation) of achintya (the unthinkable, incomprehensible). The topmost chintya (thinking) is really Paramatma. Not thinking thereof, thinking of incomprehensible worldly things, therefore they do not experience happiness and peace. If you only look after the pranon (the five vital airs) for working and experiencing things in worldly activity then really that is the blacksmith blowing the bellows. Therefore cherish the prana and apply that on Paramatma.

First gain shraddha (faith, veneration, reverence). There is faith in wealth, for this reason you are thinking of wealth then. When you will have faith in Paramatma then your thinking will be really applied to him. Consider that wealth etc. and all worldly things will be left here and the yatra (journey) will really be taken alone. For the journey ahead make a little preparation, at present increase faith in Paramatma, increase love with the nityananda (always happy) form of Paramatma. Someone who knows lets things fall in this place, that is to say make only proper behaviour in usual things of the world and place the main faith in Paramatma, which will go together.

Once more become certain that a conjurer has made the heap of rupees. Then again to want any, then how much desire and ambition you will give on this, in you there can be no love. Really like the conjurer’s passing rupees, all the things of the mundane existence and connection are really transitory. Therefore, with all these dealings then do and complete with good behaviour on the outside. Don’t make a place for these things inside of the mind. In the mind give a place to the nitya (eternal) ananda-swaroop (bliss form) of Paramatma. In the mind, always be remembering Bhagwan and not be contravening the maryada (propriety of conduct) - this is really the state of being a mahatma.
[Shri Shankaracharya UpadeshAmrita kaNa 80 of 108]
translation - Paul Mason © 2007, 2009

Take more effort in purifying the mind than in collecting wealth. The effort you people put in collecting wealth for progeny, if you put a half of that effort for purifying the mind, it would be a great advantage. If the mind is clear then even if wealth is little the progeny can experience happiness and peace. But if the mind is defiled then even with unlimited wealth, they will fall into evil habits, be distressed and only suffer anxiety. Therefore, first make an effort to cleanse the mind, afterwards collect wealth.
[Shri Shankaracharya UpadeshAmrita kaNa 81 of 108]
translation - Paul Mason © 2007, 2009

Without gyaan (knowledge) there cannot be bhakti (devotion), indeed nor can there be moksha (final liberation). However much karma (action) man does in one lifetime, these much more effects thereof cannot be completely experienced in several lifetimes. This is really the reason for the jiva to have to endure interminable collected karmon (actions), for him to undergo acceptance of birth for ever and ever. If he is to completely endure, then until when the collected karma will be destroyed, then you will not abandon the cycle of birth and death. For the termination of the mass of karma the fire of knowledge is to be gained.

'By the fire of knowledge one’s own mass of karma becomes ashes. The budhajana (wise) call him a pandit':–
ज्ञानाग्नि दग्धकर्माणं तमाहः पंडितं बुधाः॥
" GYaanaagni dagdhakarmaaNaM tamaahaH paMDitaM budhaaH ||"
[Bhagavad Gita 4:19]

In a minute, if any man commits murder then if he hasn’t been executed then there is life sentence “Kala Pani” (‘Kalapani’ or ‘Black Water’ - the island prison of freedom fighters in the Andamans) or certainly it will be a penalty of twenty years. This is the method and also by way of illustration it becomes obvious that if the effects of actions lasting two to four minutes are suffered for years, then the effects of the karmas of an entire lifetime will be endured for how many lifetimes? This is not limited! Therefore, this is the greatness of knowledge, that on gaining knowledge the whole collected karma becomes destroyed.
यथैधांसि समिद्धोग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्नि सर्वकर्माणि भस्मसात्कुरुते तथा॥
" yathaidhaaMsi samiddhognirbhasmasaatkurute.arjuna |
GYaanaagni sarvakarmaaNi bhasmasaatkurute tathaa ||"
[Bhagavad Gita 4:37]

‘Just as agni (fire) turns fuel into ashes, by this kind of fire of knowledge all karmas are turned to ashes.’

Therefore, cheated by gyaan agni (the fire of knowledge), destroy the destiny and cast it off before it is endured. It is the greatest work to gain knowledge for the purpose of destroying one’s own accumulated karmas (actions). There is nothing remaining to be done after gaining knowledge. As for example:-
ज्ञानामृतेन तृप्तस्य कृतकृत्यस्य योगिनः।
नैवास्ति किंचित्कर्तव्यं अस्ति चेन् न स तत्त्ववित्॥
" GYaanaamR^itena tR^iptasya kR^itakR^ityasya yoginaH |
naivaasti kiMchitkartavyaM asti chen na sa tattvavit || "
[shrijabaladarshana upanishad 1:23 / kubjikaamata tantra 25:171]

‘The yogi is satisfied, having drunk the amrit (nectar) of gyaan (knowledge), the most perfect of endeavours.
If there is yet a little to be done, then he has not realised the truth.’

For the gyaani (realised) it is written that, for any work in manorajyam (the realm of the mind) he should do “OMkara ka japa” - ‘japa of the OM syllable’:-
बुद्ध तत्वेन धी दोष शून्येनेकान्तवासिनः।
दीर्घं प्रणवमुच्चार्य मनोराज्यं विलीयते॥
" buddha tatvena dhii doshha shuunyenekaantavaasinaH |
diirghaM praNavamuchchaarya manoraajyaM viliiyate ||"
[Panchadashi 4:62]

‘One who has intellectually understood the nature of the secondless Brahman and who is free from defects of intellect, should live in solitude, and over a long period practice the japa of OM and thus control the vagaries of the mind.’
[Panchadashi - translation by Swami Swahananda, Sri Ramakrishna Math]

After becoming realised, then become videha moksha (moksha without a body). But for jivanmukti also accept the help of ahamgrahopasana (service of holding onto oneself).

First there is aparoksha gyaan (tangible knowledge), that is Shastra and by means of gurus [comes] this faith of the One beyond comparison, Paramatma, everywhere, perfect in the animate and inanimate, this is sachchidananda (Truth, Consciousness, Bliss) akhanda (entire) gyaanswaroop (form of knowledge). Such determination, without feeling devoid of hostility and uncertainty, is really aparoksha gyaan (direct knowledge).

Prahlad had this knowledge from the first, ‘Our Rama is everywhere perfect.’ He was so certain. Therefore, day and night he was thinking about Bhagwan. Whilst you do not have any understanding of Bhagwan then how can you really perform bhakti (devotion)? To accept and understand that Bhagwan is everywhere, animate and inanimate, and serve and worship him is bhakti. The way of bhakti is to meet with Him in one place, this is really vigyaan, and after vigyaan, becoming immersed in this feeling is para bhakti (the best devotion).
[Shri Shankaracharya UpadeshAmrita kaNa 82 of 108]
translation - Paul Mason © 2007, 2009

To withdraw from samsara and to apply oneself in the direction of Paramatma takes effort.

The jiva (individual soul) has been coming to experience samsara (worldly existence) for several lifetimes, so it becomes natural that the inclination of the mind is to the direction of samsara. To withdraw from samsara and to apply oneself in the direction of Paramatma takes effort. In essence purushartha (efforts to fulfil life) is for the purpose of keeping back the mind from samsara. Really in this chanting and worship of Bhagwan, thinking and talking etc., in some time the wandering mind will spontaneously get out of the way of samsara. In the day-to-day business you should insert this guidance; that to good karmas (actions) - to tasks relating to Bhagavat (God) - then quickly, quickly attempt to fulfil and if any bad intention arises then you should put it off, ‘I will do it tomorrow or I will do it the day after tomorrow’, in this manner you should continually put it aside.
[Shri Shankaracharya UpadeshAmrita kaNa 83 of 108]
translation - Paul Mason © 2007, 2009

84
But when the wood is rubbed then it can be lit and can be used according to our wishes.

No work can be done by the pervasive, incorporeal essence of Bhagavat (God). He is merely a witness. When with the support of maya He comes to one place, on account of the usual three gunas (qualities) of maya (sattva, rajas, tamas), he does some work in the world. In the manner that formless agni (fire) is everywhere in wood but it cannot light the wood and can do no work. But when the wood is rubbed then it can be lit and can be used according to our wishes. By this manner, when by means of worship, the extensive essence of Bhagavat (God) manifests in one place then there can be proper business.

Upasana (worship, service, devotion) is really like a staircase by which the devotee arrives at Bhagwan’s side and Bhagwan comes near to the devotee. Really, upasana (prayer, worship, service, devotion) is the way that the essence that pervades everywhere in the world, the power of Bhagwan manifests in one place according to the desire of the devotee. When the shapeless Absolute, without qualities, takes a form endowed with qualities then it can do some usual work. Therefore if we desire advantage from Bhagwan, then by worship he manifests in one’s own heart or somewhere outside too. Once Bhagwan becomes released in the heart then afterwards poverty is erased the whole lifetime.
[Shri Shankaracharya UpadeshAmrita kaNa 84 of 108]
translation - Paul Mason © 2007, 2009

By searching in the vegetable bazaar you will not get a diamond no matter how much you want and try.

If you desire to be happy, then go in the direction of the ocean of happiness. Wherever that thing is, from that very place that can be obtained. If you desire wealth then you will meet with those who have riches, if you want knowledge then you will go to the learned man. If you are to buy diamonds and pearls then you will get them from going in the sapha (banking, money changing business). By searching in the vegetable bazaar you will not get a diamond no matter how much you want and try. In this way, if you wish to be happy and peaceful, then you can gain happiness and peace only from Paramatma, the real form of happiness and the real form of peace. However much you look here and there, you beat your head looking in samsara, however much you labour you will not meet with happiness and peace.

However much you exert yourself in samsara obtaining wealth or gaining respect and reputation, if you will do this for happiness and peace only that much pain and anxiety will attach to the hand. You get a measure of happiness then here is another thing - if you stick to the measure that; ‘If I get such and such thing then I will be happy’; and having got that thing then after this manner you profess ‘I have become happy.’ To accept this kind of standard then is another thing. But consider then, happiness in not in things here, nor is shaanti (peace).

By falling for the dazzling effects of light on the eyes of samsara, the limitless ananda (bliss) of the real from of Paramatma is forgotten. Really, by being indifferent to Ishwar (God) you have come to suffer, and that suffering will go away by being in front of Him. As much as you have forgotten yourself in the world of external things, your connection has become confused. This is only not knowing who we are!

He who becomes so crazy that he forgets himself, his own identity he does not know. What to say, that he is crazy? Such he is then, that desiring to obtain light he goes to any dark cave. Desiring happiness and peace from worldly things, this is like someone desiring light entering a dark cave.

If you desire happiness, then go in the direction of Paramatma, that ocean of happiness. You will go in the direction of Paramatma and for this reason you will get happiness and peace and you will also get wealth both worldly and ultramundane. In this way, by being indifferent to the light, you are surrounded by darkness. Really, if like that you are indifferent to Paramatma then you will become surrounded by pain and calamities.
[Shri Shankaracharya UpadeshAmrita kaNa 85 of 108]
translation - Paul Mason © 2007, 2009

Chant worship of Bhagwan - whether the mind is attached or not attached. With a bad chitta (faculty of reasoning), even with a filthy chitta, remember Bhagwan, then the sins they fade, in the manner that if you touch fire then it will burn even if you don’t desire it to. To build a love of Bhagwan is difficult then, because for many lifetimes the mind has become spoiled. Certainly sit for chanting prayer at once. If the mind runs away then let it run, but don’t arise and runaway with it! Sit chanting prayer and if the mind is outside then don’t worry. Indeed with that mind sit turning the mala (rosary) - not such that the mind shifts and you rise standing. Slowly, slowly the mind becomes attached, you should not be perplexed. But one thing is certain, giving dhyaana (meditation), chanting worship of Bhagwan, but certainly refrain from paapa (sin). Do not consider that; ‘By chanting the worship of Bhagwan, paapa is destroyed, then why not do a little more (sin).’ If you become attached to sinning then afterwards the sin will take you away from chanting worship of Bhagwan - this also is certain.
[Shri Shankaracharya UpadeshAmrita kaNa 86 of 108]
translation - Paul Mason © 2007, 2009

Is it best to experience the darshan of Bhagwan by knowledge or with the sight?

Is it best to experience the darshan of Bhagwan by knowledge or with the sight? By both kinds this is done. By that method He will come in front of you. In that appearance He will come before you, see Him in that very form, you should not be stubborn. If He will come in a sakara (concrete) form then see that very form and if nirakara (shapeless) form then indeed build your faith in That. However, you should regularly practise one exercise, accept niyama (prescribed practices) as your basis. Clearly the vritti (flow of mental activity) stops in the sakara (gross form). If you have faith in nirakara then you should make the mind’s eye to see. Certainly this is so, that you should accept and make niyama. Doing the abhyasa (practice), doing the dhyaana (meditation), the love for the ishtadeva (desired form of God) grows and wherever the love grows the meeting with the ishta occurs.
[Shri Shankaracharya UpadeshAmrita kaNa 87 of 108]
translation - Paul Mason © 2007, 2009

Don’t fall into disputes about bhakti and gyaan, nirakara and sakara. People talk a lot about the connection between bhakti and gyaan. Neither gyaan is greater nor is bhakti greater. Those who have little feeling of bhakti and who really have little understanding of gyaan, those people squabble with each other in differentiating between bhakti and gyaan. In this connection this is said; that to know Paramatma is termed gyaan (knowledge) and to serve having known (Paramatma) is termed bhakti (devotion).

He whom you do not know, how will you serve him? Therefore it is clear, that without gyaan (knowledge) there cannot be bhakti (devotion). The one who denies gyaan, and he who is supporting gyaan, both of them do not understand, both are blind. Why have faith in the words of the blind? Any words said by someone with sight has meaning at that time.

A few people are getting up and having a big argument to measure and distinguish sakara and nirakara separately. If you accept Paramatma is All-Powerful then how can you say afterwards that he is not with form or that he is really shapeless? If you have been accepting that Paramatma is All-Powerful, it is improper to say that he is nirakara (formless), that he is not having form. When he is said to be free and independent then what can he not be and what can he not do? Bhagwan is nirguna (without qualities) and saguna (endowed with qualities).

For example we give agni (fire), who is complete everywhere. Agni is also in water, agni is also in dry land, agni is also in wood, so there is no place where agni is not. This is valid and undeniable, that agni is pervasive. Like agni, Paramatma is pervasive everywhere.

In that sliver of firewood agni is situated in that nirakara aspect. If you throw the sliver into the fireplace and pray agni to burn, but by prayer agni will not burn. Whilst nirakara (formless), agni cannot manifest, agni cannot do a little work until it is sakara (with form). Agni will stay nirguna (without qualities), but cannot do your work. In a similar way to agni being nirguna (without quality), so Paramatma is nirakara (formless). Parabrahma (Supreme Soul) is everywhere, in the animate and inanimate, completely pervading everywhere, also is not doing any of your work. When there will be some work then will be sakara (having form) with Brahma. If you get a guru then the agni can manifest, rub the sliver of wood inside and accept the mind’s desire. Until the nirakara is sakara then Bhagwan cannot be manifest, of necessity He cannot do any work. This quotation is said in the Gita:-
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यऽहम्॥
" yadaa yadaa hi dharmasya glaanirbhavati bhaarata .
abhyutthaanamadharmasya tadaatmaanaM sR^ijaamya.aham .. "
[Bhagavad Gita 4:7]
That is to say;

For what does Bhagwan become sakara (with form) from being nirakara (without form)? We tell you; this has been told:-
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्म संस्थापनार्थाय संभवामि युगे युगे॥
" paritraaNaaya saadhuunaaM , vinaashaaya cha dushhkR^itaam .
dharma saMsthaapanaarthaaya saMbhavaami yuge yuge .. "
[Bhagavad Gita 4:8]

‘For the welfare of sadhus and for the destruction of the wicked I am manifest and for the estsablishment of dharma I am manifest.’

By the word “sadhu” don’t understand it to be the ones who have red-brown tilak marking, or mala of beads around the neck. The meaning of the word “sadhu” is ‘good’, the person who has a good disposition, that man exists as a sadhu. That man accepts the code of conduct of the Veda Shastra, whose faith is in tending his own religion. Really, for the welfare of them, Bhagwan becomes the avataar (incarnation).

If Bhagwan will not come in sakara form then he cannot regulate the world. The regulation of a thing can only be done in a similar form. In the way that we are sitting here, if you people bring a “loudspeaker” and place it in front of me then and I will sit maun (silent) then what will be the advantage to you? The nirakara (formless) is really a similar form as me sitting completely motionless in silence. From our remaining in maun what will be the advantage for you people? From nirakara Bhagwan there is not any advantage until he will come in the sakara form. That statement is such as it is. We are telling it like that. We are informing you people the standpoint of the Veda Shastra, not telling any speech from my own side. I am making a clear impression by investigation of the doctrine. This is not our concern whether those who listen enjoy, or who will be displeased. We are not doing anything to gladden and not saying anything to please. Those people of the nirakara - Such it is that we also accept the nirakara but not that nirakara alone and not accepting sakara. Really in this way those who are people of nirakara, really we would ask from those very people, ‘Can there be any profit from agni, shapeless in a sliver of firewood?’ Show how to make any roti (flat bread) from shapeless agni. The nirakara form then is merely only existence.

That person who meditates on the formless, in that connection we ask how did you meditate on nirakara? If you are to make contemplation then you will continue the vritti, but how can you make a meditation of the nirakara (formless)? You cannot make meditation of nirakara. If anyone says that they meditate on nirakara then it is like stating that there is a son of a childless woman is going in a marriage procession. There is not really a son of a barren woman, then of what kind is the marriage procession? When there is not any mark or form of the nirakara then how is meditation of it made? You should have some basis to consolidate the vritti (fluctuations of the mind). That which is the basis, that really will be sakara (having form).

The nirakara-tatva (formless essence) - to meditate, contemplative meditation and gyaata (one who knows), knowledge fit to be known etc., the above is triputi (knower, known & knowledge). Meditation of nirakara is merely a mockery. Those who do not understand the theory of nirakara can speak of dhyaana (meditation) of nirakara. Only to accept the theory of nirakara; by that fashion of theory; that has been accepted; alone that is merely existence, from that there isn’t any benefit for the world.

The formless is a wholly useless thing, nothing can be done with it. From this the belief of only nirakara is completely invalid, is altogether useless.

The nirakara is like a seed thing, is kept in that form. Putting a seed in a box then what can be done with it? Until is is sown, tended with digging and watering it will not produce fresh foliage and blossom, until then what advantage is there in the seed?

The nirakara (formless) Paramatma is of a pervasive aspect, is everywhere. The room is full of “furniture” and in the wood of the “furniture” is formless agni (fire), but the darkness of the room is not dispelled by the pervasive formless agni. If any furniture is rubbed the formless agni will manifest as a form, then at once the darkness of the room can go away. But until agni will be manifested, that formless aspect cannot come into the use of the world. When the nirakara (formless) becomes sakara (with form) then it can be of some use to the world.

He is Supreme and free. Veda tells:-
सोऽक्षरः परम स्वराट्
' so.akSharaH parama swaraaT '
[naaraayaNa suuktam v12]

That is, ‘He is akshara (permanent) everlasting.’ Paramatma ‘is Supreme and free.’

Therefore, [in saying] ‘He is really nirakara, cannot be having form’ or ‘He is really sakara, is not shapeless’; such people that profess thus have not understood the essence of Paramatma, have made a quarrel with a one-sided argument. You should not fall into dispute about sakara and nirakara. That sakara is the very same as nirakara. The nirakara is only for accepting, and sakara is for the welfare of the world.

When formless Paramatma manifests as a form then that formless aspect becomes perfectly evident. By rubbing timber, when the pervasive shapeless agni (fire) becomes form it becomes apparent in activity. For this reason it becomes evident that the form of agni (fire) was in the wood. Really that kind of uncertainty, about the shapeless Paramatma without qualities, changes when that form with attributes becomes manifest. The agni manifests by rubbing the wood, really one can say without doubt, of the form along with the wood-fire, the fire lives in the wood. The agni becomes manifest in the aspect of form, this is proof that the nirakara aspect of agni dwells in wood.

If the form of agni does not manifest from wood then you will not be able to say that the form of the existence of agni is really visible. When Bhagwan becomes manifest in the aspect of sakara (having form), at the same moment He is certainly in the shapeless aspect too. By the sakara the nirakara is successfully perceived - if not then who and what nirakara is, cannot be known. In the manner that agni, from being without qualities becomes endowed with qualities, in a similar way Paramatma also becomes saguna (endowed with qualities) from being nirguna (without qualities). This speech, that saguna does not come from nirguna, is altogether unacceptable. The way of the group of those who believe in nirguna [alone] spreads more wickedness, because these people do not accept the manifest form of Bhagwan and suppose that the nirakara cannot see or hear. So they do their mind’s desires; they have no concern for what is wicked and what is sacred.
[Shri Shankaracharya UpadeshAmrita kaNa 88 of 108]
translation - Paul Mason © 2007, 2009

If you shall grow an acacia tree then you will really have a thorn in you, no mango will be grown.

You will endure the fruits of your own actions. Today or after ten years or after ten lifetimes, really, certainly, at sometime or other, the fruits of karma will be endured. Any other action, be it small or big, the fruit of that which you do will stay with you. This is certain.
अत्युग्र पुण्यपापानां इहैव फलमश्नुते।
" atyugra puNyapaapaanaaM , ihaiva phalamashnute ."
[Hitopadesha 1:84]

‘If you have done very powerful punya (merit) or paapa (sin)’, any other actions of extra influence,
‘then the fruit thereof is quickly met with in this lifetime.’

Generally the fruit of punya and paapa is met with at a later time, but it cannot be such that the fruit (effect) of action is not met.

The one who gives the fruit of the karmas, He is All-Knowing. The karma then is unfeeling and truly the fruit of karma is also unfeeling. The superintendent of those fruits of unfeeling karmas is the living Paramatma who is All-Pervasive, is All-Knowing. He makes an accurate calculation of all the karmas of all. According to the karma, the exact fruit is given. If you escape the eyes of people then you can do anything, but you cannot throw dirt in the eye of Paramatma. Nothing can escape His eyes. Therefore don’t do actions that you understand to be paapa (sin, immoral, evil). This you should not forget, that you suffer the fruit of sinful actions. If you will do that karma then you will endure the effect. If you will do good karma then there will be happiness and if you will do bad then you will get suffering - this is certain. If you will grow an acacia tree then you will really have a thorn in you, no mango will be grown.
[Shri Shankaracharya UpadeshAmrita kaNa 89 of 108]
translation - Paul Mason © 2007, 2009

In those days I was living alone in the jungles, one time there was a temple on the bank of a river in a jungle near Rewa, right there we stayed. A little way off was a village.

A man came there and did puja and asked of us; ‘Maharaj, the gyaani person gets moksha on the strength of his own gyaan (knowledge) then, for the bhakta person the bhakti (devotion) is the cause that they will cross over (attain salvation), and the one who is fallen obtains the support of Bhagwan. Then again, which people go to hell?’

At dawn the very same man came in the temple praying before Bhagwan saying:
पापोऽहं पापकर्माऽहं पापात्मा पापसम्भवः।
" paapo.ahaM paapakarmaa.ahaM , paapaatmaa paapasambhavaH ." *
* [paapo.aham paapakarmaaham paapaatmaa paapasambhavaH
traahi maam kripayaa deva sharaNaagata vatsala
I am a sinner, I have committed many sins. I am an evil soul, born as a sinner,
save me affectionate and kindly god, fondly protect me.]
[pradakShiNaa]

This kind of sentence he said for a very long time, that ‘I am a sinner, I am a wicked soul, I am the doer of evil karma.’

When he had said all this he comes to me, then I said to a brahmachari; ‘Remove this evil one. Where has he come from this morning to be before us? His face is not fit to be seen. Quickly drive away this evildoer far away.’

Getting out of my way he told to the brahmachari that ‘I am not such a sinner as Maharaja is understanding.’

Hearing this I called to him and said that; ‘We are not calling you a sinner, we are giving an answer to your question of yesterday. We called you a sinner, then you felt bad. From this it is obvious that inside yourself you don’t consider yourself to be evil. However, you come every morning in front of Bhagwan saying this “paapo aham, paapakarma aham” - ‘I am evil, I am an evil doer.’ So you are saying this then in front of Bhagwan, but in your own mind you don’t consider yourself to be evil. Thus it is really;
मनसि अन्यत् वचसि अन्यत्
" manasi anyat vachasi anyat "

Such people go to hell that have something in their mind and yet outwardly say something else. This is the answer to your question. You should be identical on the inside as the outside. According to that which is in the mind, you speak that and like that indeed do, then you will not deceive any other, and you will also experience happiness and peace.’
[Shri Shankaracharya UpadeshAmrita kaNa 90 of 108]
translation - Paul Mason © 2007, 2009

Don’t get the mind excessively involved in samsara, apply it towards Bhagwan.

Don’t get the mind excessively involved in samsara, apply it towards Bhagwan. In samsara, don’t get the mind excessively trapped in samsara, it is not right. It is necessary to take action considerately. The body, the mind, the wealth - these are indeed the three. If these three are made use of properly then you will not repent at the end time (the time of death).

If that [thing] is spoiled therefore it is spoiled, but now do such that nothing gets spoiled. If you take support from the Veda Shastra then you will escape from falling. One day you will certainly go from here, therefore for the time of going accumulate some assets that will assist you in the other world

It is prudent to make good use of a thing. Good use of the mind, that is really thinking of Bhagwan. Thinking of samsara (worldly existence) is a misapplication of the mind. To apply the body in any benevolence, to engage in worship of Bhagwan, to chant and to do puja, is the proper use of the body. Giving suffering to another, to do theft, these are all misapplications.

This really means; to apply the wealth in good works, this is really the proper use, and to engage in bad works is a misapplication;
दानं भोगो नाशः
" daanaM bhogo naashaH "

‘donation – indulgence - destruction’

There are three conditions of wealth; whether it is disbursed as a “dana” (charitable gift) or in “bhoga” (indulgence) or it will be “nasha” (destroyed), that is the final condition. That wealth which is not enjoyed, not given as charity then that will be the third condition, that is to say, it will diminish.

There are also three kinds of “dana” (charity) - satvika, rajasa and tamasa. Satvika charity has the greatest effect.

The meaning of “bhoga” (the experience of pleasure or a pain) - it is not like people are experiencing. A life which is extremely sensual is not proper. Also, you should be indulging within proscribed limits. The mind is not satisfied with anything perceived by the senses and you should not trust that you will be satisfied. Even if the senses become inert then the mind still cannot be satisfied. It is impossible to get any satisfaction from bhoga (sense enjoyment). Getting some experience, afterwards it is the very same statement and even if you are engrossed day and night, then also it will be the very same news. Alcohol - drink one “cup” or ten “bottle”, it is just the same! Getting intoxicated, then get intoxicated and never come down, so this intoxication which is desired [from alcohol], when it is gone so is the wealth.

Actually gaining Bhagwan is similar to getting an intoxication that you should never come down from, and in that intoxication there is also freedom from the body.

In the human life, if you are to do any action, then think and understand. Thus we are against meeting with that in the manner of friends, the very same you are attached to act (out of habit). You should do an action seeing your own loss and gain.

Until they will take a break from their alcohol and meat, some people do not go to satsang. From this fear they do not go to satsang. What can be done about this big mistake?

If they are unable to let go by themselves then make excellent sanga (association, friendship). It is probable that indeed there will be an advantage from satsang! To drive away the darkness then, take the help of light. Face-to-face with light, darkness will get out the way by itself. You should try for the light. Therefore, to get the mind out of the way of samsara you should apply it to Paramatma, and Veda Shastra, you should trust in the words of sadhus and mahatmas.

We say then; ‘Firstly worship samsara (worldly existence), afterwards worship Bhagwan then there will be no argument.’

Worship of samsara? This is really understanding the real form of it. In the first instance samsara is really a guru. If a relative makes an insult, if through the son there is dishonour then you become detached from samsara (wordly existence).Therefore, actually before this, become mindful! You should routinely engage the mind in the direction of Bhagwan.

Whilst we are supporting, in collecting wealth, up until then there is the love of worldly people. You will not always be strong. One day you will come to old age. Then why not understand what those relatives will do with you afterwards then?

Just now we suppose that we are an object of love to them. At that time, when that state will come, then we will regret. Afterwards, this we will say, that; ‘The son doesn’t speak, the daughter-in-law doesn’t speak, those for whom we have done so much are now being irreverent.’ So why do such that will end in tears? Right now become cautious. In samsara nobody belongs to any other. All are companions for their own self-interest. As long as there is self-interest to be accomplished, for this reason there is love. Therefore before you become distrustful of these people go bow in the direction of Bhagwan. If from right now you will chant and worship Bhagwan, then the dishonour of relatives will not be a concern. The object of love then is Paramatma, love him, then you can remain happy.
[Shri Shankaracharya UpadeshAmrita kaNa 91 of 108]
translation - Paul Mason © 2006, 2007, 2009

Hanuman was endlessly devoted to Bhagwan Rama. He did so much service of Bhagwan, but desired nothing in exchange - this is endlessness. The high-class servant does not need to be told; the work is in knowing the temperament. Bhagwan Rama sent Hanuman for news of Sita - this much only was the command, that he discovered her whereabouts. But Hanuman also set fire to Lanka and further challenged Ravana to make war; because he understood that Ravana is to be destroyed - in this Bhagwan will be pleased. Bhagwan then says;
दुराचाररतो वापि मन्नामभजनात्कपे॥
सालोक्यमुक्तिमाप्नोति न तु लोकान्तरादिकम्।
" duraachaararato vaapi mannaamabhajanaatkape ..
saalokyamuktimaapnoti na tu lokaantaraadikam.h ."
[Muktika Upanishad 1:1:18 & 19]

‘If even a wicked person chants and worships us then he is not going to another world, he gains “salokya moksha”.’

In salokya moksha then there exists some delay in being absorbed in Bhagwan, but one becomes set free from inhabiting a womb. Again, there is no return to this worldly existence. When a wicked man chants worship of Bhagwan then he also becomes a dharmatma (a righteous soul). To this meaning, this is not that you do wickedness and sinful conduct and also chant worship of Bhagwan. How can someone who chants adoration of Bhagwan be wicked?

To reach towards Bhagwan, then take the assistance of his name. Bhagwan then is ready for to make our own, the deficiency is from our side. With three hands Bhagwan does the work of the world but one hand is kept empty. That is to carry - in the manner that women go to carry water, then two jars, one above, one put on the head and in one hand is a rope and bucket. so when the child cries to come to the lap of mother then she says; ‘Take hold my foot then with one hand I will lift you.’ None of the activity is interrupted. Creation, sustaining, destruction - these are really jars - these three (hands) are doing the actions, also Bhagwan keeps one hand empty for the devotee. However this not a means for him to catch hold of the foot of Bhagwan then he can get up, it is not like this. The service of Bhagwan is:- doing puja, chanting bhajan, this is really seizing hold of Bhagwan’s foot. If you make Bhagwan your own then Bhagwan can not keep away from you too. Chanting bhajan of Bhagwan, there is freedom from the body, then afterwards the poverty of many lifetimes will be erased.
[Shri Shankaracharya UpadeshAmrita kaNa 92 of 108]
translation - Paul Mason © 2007, 2009

Nowadays, in all the four directions people appear to disturbed and unhappy. The real cause of this is lack of knowledge. By reasoning together with discernment it becomes clear that outer surroundings cannot influence us, if we make the effort to strengthen our natural tendency to be unaffected. When the mind allows external environments to give happiness or to give trouble, then they make us happy and sad, if we are continuously experiencing the existence of our sthula (gross), sukshma (subtle) and karana (causal) bodies. We are beyond these three bodies. You are the soul, you are sachchidanandamaya, pure Truth, Consciousness and Bliss, then in whatever the surroundings you are, you cannot be experiencing suffering.

Enduring fate cannot be avoided. Even the gyaani (realised) is to undergo it and the agyaani (unrealised) too. The difference is only this, that the gyaani then endures every kind of destiny - good and bad - with happiness but the agyaani (unrealised) weeps as he endures. When this is settled, that destiny will certainly be endured, then why not experience it with happiness? In truth there really is no duhkha (pain, suffering). The reason is that it only has the appearance of existing then. It is like having been in any room, seeing in the dark a rope, and trembling with fear presuming it to be a snake. But seeing that rope in the brightness of the sun he is not terrified and is not perplexed, although he is amongst people that are being frightened at the notion, that the rope is a snake. In this way a gyaani can remain in your midst but duhkha (pain, suffering) cannot make him unsteady.

You people see the reasoning, that the rope was the same for all? But he who has seen the real shape of that in the light, seeing that in the dark he is not frightened. He who does not understand the real shape, they become frightened and sorrowful - taking it to be a snake. If by any method these people’s delusion is taken away then the fear will have no reality. It is certain that the cause of duhkha (pain, suffering) is delusion. Delusion can be removed, therefore duhkha also can be removed. If the origin of duhkha is not delusion and is of universal good then it’s disappearance is impossible even for Vidhataa (the creator of the universe); since if something is good it can never cease to be.

There are two methods to destroy delusions. To understand this you ought to take the illustration of the rope and the serpent. With a lamp, on seeing the real shape of the rope, the delusion of the snake was able to be erased. With the rope no fear exists, then the cause of the alarm and trembling was really only at the notion of the snake. Therefore, with knowledge resting only on perception, it is not really a reality. The second method of destroying delusion is - to trust on the words of someone who knows. He who understands that in the daylight it is just a rope, trusting on his word, fear can also be erased.

Having performed reasoning, asceticism, the six sampattis (attainments) and mumukshuta (wishing salvation) etc., by samadhi the gyaani (realised) can acquire direct knowledge of the world and the true nature of Brahma. He understands that Paramatma pervades all forms whether atma (a soul) or anatma (soulless). Therefore, whilst remaining in the world he becomes without duality. With the strength of knowledge obtained in the period of samadhi he is not troubled in the time of everyday business; because wherever ignorant people see fear, the gyaani (realised) sees Ishwar (God). The sole support of the whole of the world of the living and lifeless is Paramatma. In the manner in which, when we know that the condition of the serpent is really the rope the fear is destroyed, by that very method, on understanding that Paramatma supports the world there is nowhere for the fear to remain.

On account of backwardness in sadhana (spiritual practice) they are unable to obtain direct knowledge of Paramatma. If they have faith in the Shastra and have faith in the words of the sadgurus, that are possessing knowledge of the immortal self, and trusting then they learn, a large part of the duhkha will become distant. Whilst there is delusion created in the inner self, then even with a thousand plans, the suffering can never be got rid of. If a man is troubled and he drinks some alcohol then certainly, for some moments, he will be senseless - whilst he is intoxicated with alcohol he will forget his suffering. But coming down from intoxication he regains that very condition. This is the way that the mind is ensnared in affairs of the world, wanting to get rid of the troubles, then it is not possible.

On knowing atma (the soul) then duhkha becomes destroyed forever. The one chaitanya (consciousness) is evoked by several names. Really Paramatma pervades all living beings in the form of atma (soul). There is no differentiation between atma (soul) and Paramatma (Supreme soul). That atma is the same as is also called “chaitanya jiva”. The difference is only that of condition. The proper condition of “chaitanya” (consciousness) is called “jiva” and on abandoning all the conditions, this consciousness is “atma”.

Separating atma and jiva is like that of paddy and rice. Whilst it has been with a husk it is said to be “dhana” (paddy) but when the husk is got out of the way then the same is called “chawal” (rice). Essentially, that dhana is the same as chawal. The usual distinction made between paddy and rice is that if paddy is in water and is planted in earth then it sprouts, but however much you would like it, planting rice in a mixture of earth and water, it cannot sprout. In this manner whilst bound to pleasant and unpleasant karma then there is the same chaitanya jiva (conscious life) and when the bondage to karma weakens, that atma (soul) is pure and awake. Transmigration (rebirth) of the jiva is really the sprouting. The pleasant and unpleasant karma is like the chaff for the jiva. If you do away with the husk then there can be no sprouting. That is to say, on completely surrendering the pleasant and unpleasant karmas then there is no transmigration.

Whilst the husk is attached then it is dhana (paddy), it is really dhana. Although it is also chawal. But if it is boiled you cannot eat it - if anybody boils any dhana for the purpose of eating then he will be understood to be pagala (mad, crazy). In just the same way, if the bondage to karma is not destroyed then the jiva (soul) is cheated of paramananda (highest bliss).

Deceived by agyaan (ignorance) the jiva falls into bondage of karma. Ignorance is really called delusion. The disappearance of these comes from correct true knowledge. For acquiring gyaan (knowledge) the help is needed of Shastra and sadguru (a good tutor). Without any guru and the whole life scouring the head, but you cannot get knowledge of the atma. As in the instance of when there were ten people crossing to the other side of the river, when one mahatma (great sage) appeared and took away their delusion. Up until then they were wailing, mistakenly thinking their associate had drowned. When the mahatma counted them he informed them; “dashamastvamasi” - ‘You are the tenth’ - then their distress became destoyed. This is the method, the way of the guru really, become aware of the reality of “tatvamasi” (‘I am That I am’).

Be resolute in your trust in the existence of Bhagwan and his graciousness. Together with courage endure the fate, cherish in good shape the dharma your varna (caste) and ashrama (stage of life). By cherishing one’s own religion the inner self will be pure, and on this account you will have the capacity of gaining atma-gyaan (self-realisation). For gaining knowledge, you do not need to run far away from your daily business. Move to doing the business of the worldly existence but do not get the mind ensnared in that. If you become attached to samsara (worldly existence) that is the reason for bondage, samsara is not the cause of bondage. Therefore, renounce attachment, and experience eternal pleasure. We am not talking book speech, all this speech is all our experience. If you cherish these with faith then necessarily you can be happy.
[Shri Shankaracharya UpadeshAmrita kaNa 93 of 108]
translation - Paul Mason © 2007, 2009

Having looked with discernment, there is not even a small portion of happiness in samsara. Here the feeling of happiness is like that in which you become delighted at the abuse in the father-in-law’s house.

But no, there are people who set their desires on the undesirable. Like falling in the gutter, the drunk happily accepts falling in the gutter and remains there. If anybody gives him a hand to get out then even for that effort he wishes to remain at the very place he has fallen. This is the kind of condition that people are feeling of happiness in samsara (worldly existence). In earthly things there is not even an iota, a small portion, of happiness. Samsara then is really an ocean of suffering.

It is written:-
तरति शोकमात्मवित्
" tarati shokamaatmavit "
[Chandogya Upanishad 7:1:3]

Shruti (Scripture) says that:-
आचार्यवान् पुरुषो वेद
" aachaaryavaan purushho veda "
[Chandogya Upanishad 6:14:2]

It does not say; ‘The one with wealth gets knowledge’, ‘The one with a son gets knowledge’, ‘The one with a wife gets knowledge’ etc.

" aachaaryavaan purushho veda "

‘The acharyavan (the one with a teacher) gets the Veda (knowledge) of purusho (man)’

Each human being wants to be happy in this world and also not spoil the other world. He who does not believe in the other world, he is a nastika (unbeliever, atheist). The nastika (atheist) also has this wish that he is being happy and serene. The astika (believer, theist) wishes to make both worlds [happy]. But from a mere desire you cannot be happy and peaceful.

If you desire, then simply become someone who makes an effort, happiness and peace can be got by effort. Therefore, make an effort for happiness and peace but make an effort that is “vaidha”. The effort that is “vaidha” is really that which is said to be according the Shastra (Scripture). A poet did say:-
न पीतं जाह्नवी तोयं
न गीतं भगवद् यशः
न जाने जानकी जाने जाने
यमाह्वाने किमुत्तरम्।
" na piitaM jaahnavii toyaM
na giitaM bhagavad yashaH
na jaane jaanakii jaane jaane
yamaahvaane kimuttaram ."

By drinking Gangajal, sins are destoyed. By destroying sin the mind becomes pure and on the mind becoming pure, love grows towards Bhagwan. After this manner Gangajal is known here. Only by sincerity is this sadhana (devotion) gained.

To think of Bhagwan’s tenderness of devotee and singing of Bhagwan’s glorious virtues. Bhagwan’s emerged from the immovable [pillar] for the execution of Hiranyakashyapu. In this way, that is like taking a cannon for killing an ant. For Bhagwan this is a commonplace thing. Bhagwan could have really changed his (Hiranyakshyapu’s) thinking, but then Prahlad’s role had become that, from whatever element Prahlad was being given hardship then Prahlad became that very same element. When they cast him in the fire then he became the fire. How will fire burn fire? When Prahlad was immersed in the water then he became the element of water. However, Bhagwan therefore came like this to be hope for the devotees, reassuring. For the spread of his own reputation he became apparent to Prahlad. Worldly people can say, ‘Why did Bhagwan drop down? For his own fame?’ But this was actually the tenderness of Bhagwan, for devotees in future to glorify the virtues, sing his fame, then they will cross to the other side of the ocean of existence. Therefore, in this manner he had been born in the form of Narsingh (the Man-Lion).

In Draupadi’s suffering Bhagwan actually became the cloth. This is the remembering of Bhagwan, by thinking and singing the mind becomes pure and has faith in Bhagwan. The means to know Bhagwan is to also to have faith on the Veda Shastra. If you do not act with faith on the Veda Shastra then you will also not have faith in the existence of Bhagwan. By not having trust in the existence of Bhagwan you will create uncertainty. The suspicious man is really neither prepared for this world nor the other world.

If you do not know Bhagwan, you will not have faith. Then where will you search? In the manner we go to “Ram Nagar”* (‘City of Ram’ or ‘City of God’), then we will apply ourselves with looking for the whereabouts on a map, ‘Where is Ramnagar?’ Then you will stop at “Atma Bhavan”* (‘Building of the Self’). The map is Veda Shastra. Understand that the Veda Shastra is the way to Bhagwan. However, by merely knowing about Bhagwan then you will not fulfil your desire, also get some experience! Experience is a very great thing.

[* On 25th April 1952, at the request of Pandit ShriDatta Shastri, secretary of Baba Kalikamli Mission, Guru Dev stayed at Atma Vigyan Bhawan, Ram Nagar, Rishikesh (the ashram is known as Shankaracharya Niwas).]

In a secluded place, to seek Bhagwan is good sadhana. Therefore, living alone become an experienced mahatma (great soul). This is not only for the sadhu and sanyasi. Samsari (worldly people) can also do it, because a mahatma comes from worldly people. They are not from a hole in the ground, to their mother’s womb the mahatma also they have been. Today, he who is occupied in wicked sinful living can tomorrow become a highly eminent mahatma.

One time we were reading the Upanishad. One paramahamsa came and said; ‘What? You still worship and study?’

To us this came as a great surprise. We said, ‘We are more surprised then by you, that you are “retired” but you are again returning to undergo the jostle in offices. We are in the ashrama (stage) of “sannyasi” (ascetic). You then call yourself “paramahamsa” (ascetic of the highest order). The paramahamsa then becomes “ashramatita” (beyond ashrama).

This you are going about to see, then this is not your business. Your existence should be continuously remaining in the swaroop (form of the Self).

We then are the “principal”; I will personally study, and worship, to teach others.’

The purpose is this, that the mind is so dishonest that with the support of Vedanta (theology), leaving off upasana (prayer), one doesn’t even know he has slipped. Good and bad karma then remain, existing according to destiny. You should continue to pray, this is really certain.

Whilst there is prarabdha (commenced actions, destiny), something or another is really to be done. Therefore, thinking of Bhagwan, do action which is duly considered. The Shastra really settles the arrangement, some “committee” cannot settle this. Our management then are really the Veda Shastras. Begin the day-to-day business. Attach the mind on Bhagwan. In the end time [of dying], as you go be thinking of Bhagwan. If you do not do like this then you will not get across, even though you have a boat, you will sink in the water.
[Shri Shankaracharya UpadeshAmrita kaNa 95 of 108]
translation - Paul Mason © 2007, 2009

Only maintain good manners with worldly people, they are not a basis for attachment.

Nobody is to stay in this samsara (worldly existence). Here then is a dharmashala (dwelling house for pilgrims). You become born and have obtained a scarce human body. You can cross to the other side of the bhava sagara (the ocean of existence). Only with this body can you gain gyaan-bhakti (knowledge and devotion). If now it is not done, if now you have not made, then when will you make? Paramatma is pervasive, is everywhere; but we are just of one place. Therefore, by way of devotion to Paramatma he will manifest in one place. On this account our desire will be achieved. What is sakara (that with form) and nirakara (the formless)? In wood, fire is completely everywhere, but from that you cannot burn. Putting pieces of wood in the oven, you want to make roti (flat bread), but how will you cook it? Only if that wood is rubbed will fire become manifest, then all work will be accomplished.

Paramatma is akhanda (indivisible) in each and every place, time and thing. There isn’t anywhere that Paramatma does not exist. Having been All-Powerful there is however one strength that is not in Paramatma. Even if he wishes then we cannot be separate. Now, only you will tell. Even as much as we are one with Paramatma, we are sorrowful, then in which direction is the mistake?

You should look at the example of Draupadi. Five husbands, each one a hero, Kripacharya and Dronacharya, One by one the great warriors were sitting whilst a beautiful woman of their tribe was being dishonoured. Look at the resignation of the worldly people. How can you get a more brilliant example than this? You may want some help from father, brother, sister and husband, then this is altogether impossible. If Paramatma does not act in the time of a predicament, then all the relatives will be resigned. Without Paramatma there will be no supporter. So it is really a useless sentiment that so and so will be our protector. For Draupadi’s protection, when very great warriors gave up resignedly, then why count on your helpers?

With worldly people only maintain good manners, they are not a basis for attachment. When Draupadi became despondent with worldly people, then Bhagwan came. For Prahlad he manifested from the immovable [pillar]. This is the extensiveness of Bhagwan. But our advantage is not from the pervasive Paramatma. Your work cannot be done by pervasive agni (fire). For work the wood is rubbed for agni to actually be produced in one place. Also upasana (worship) is the way to bring Paramatma to one place, this is really the welfare. For Bhagwan to come to a place is not even difficult, because he said himself that:-
यदा यदा हि धर्मंस्य ग्लानिर्भंअवति भारत
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥
" yadaa yadaa hi dharmaMsya , glaanirbhaMavati bhaarata !
abhyutthaanamadharmasya , tadaatmaanaM sR^ijaamyaham ..
[Bhagavad Gita 4:7]

‘Whenever righteousness is in decline Arjuna,
and there is a rise of unrighteousness, then I manifest myself’

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंअस्थापनार्थाय संभवामि युगे युगे॥
" paritraaNaaya saadhuunaaM , vinaashaaya cha dushhkR^itaam .
dharmasaMasthaapanaarthaaya , saMbhavaami yuge yuge .."
[Bhagavad Gita 4:8]

‘For the welfare of the good, for the destruction of the wicked I am manifest,
and for the establishment of dharma I am born from age to age.'

Not only this much. Bhagwan even said this:-
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
" ye yathaa maaM prapadyante taaMstathaiva bhajaamyaham ."
[Bhagavad Gita 4:11]

That is to say,

Birth then is dependent on karma, but Bhagwan’s kindness is not dependent on karma, that is dependent on bhava (emotion, feeling). Anybody who desires, be he brahmana, be he kshatriya, be he vaishya, be he shudra - [whoever] has a feeling for Bhagwan can gain Bhagwan. They can glorify Bhagwan, so really Bhagwan’s glorifying cannot only be done by brahmanas. Four castes of people can do bhakta (service) then. But an acharya (preceptor) cannot be people of the four castes.

For this purpose then is the drum (proclamation) of Adi Shankaracharya:--
यावत्पवनो निवसति देहे तावत्पृच्छति कुशलं गेहे ई
" yaavatpavano nivasati dehe taavatpR^ichchhati kushalaM gehe I"
[bhaja govindam v6]

‘When one is alive, his family members enquire kindly about his welfare.
Later, when the body is old and decrepid, nobody in the house asks for word of him’

Therefore;
भज गोविन्दं भज गोविन्दं। भज गोविन्दं मूढ़मते ई
" bhaja govindaM , bhaja govindaM . bhaja govindaM muu.Dhamate I"
[bhaja govindam v1]

Actually, before senility, anybody of any caste should be mindful to do sufficient bhajan and puja of Bhagwan, for in this is happiness. Happiness will not be being born in any caste. Happiness will then be from bhajan of Bhagwan and to do bhajan to Bhagwan is just man’s right.

There is no talk that one must be a brahmana in order to get mukta (liberation). If bhakti (service) of Bhagwan is done then [all] is well, [but if] not then brahmanas also come to the ruler of hell, and the devout shudra can gain Bhagwan. Wherever happiness is to be, there nobody is brahmana, is not kshatriya, is not vaishya, is not shudra. In Paramatma there is no difference in anyone, the difference then is in everyday affairs.
[Shri Shankaracharya UpadeshAmrita kaNa 97 of 108]
translation - Paul Mason © 2006, 2009

क्षमा खड्गः करे यस्य दुर्जनः किं करिष्यति
" kShamaa khaD.hgaH kare yasya , durjanaH kiM karishhyati "
[subhaashita - wise verse]

‘Whoever has the sword of forgiveness in his hand, nothing can destroy.’
अतृणे पतिते त्रहिः स्वयमेवोपशाम्यति
" atR^iNe patite trahiH svayamevopashaamyati "
[continuation of above subhaashita - wise verse]

‘Wherever there is no grass then what will even falling embers of fire do? Yourself be peaceful, it will go out.’

This is really the method of a forgiving person, instead of bad treatment of the wicked persons, actually, automatically it becomes completed. Therefore you should always be giving the support of equanimity. This is really the method - maitri (friendship), karuna (compassion), mudita (cheerfulness) and upeksha (equanimity) - you should carry out your everyday business remaining in these four conditions and you should give no assistance to any of the five vrittis (pramana, viparyaya, vikalpa, nidra & smriti). If you act like this then you will certainly never be without peace.

In connection with the abuse of wealth, this is the instruction:-
“Number” one abuse is; spending wealth on sinful conduct and wicked living. “Number” two abuse is; not saving anything of the former earnings to live on in the future.

Even if wealth is not applied to wicked acts but if it is not applied to good work then this is really abuse. If you do not employ the wealth in dushkarma (wicked action), if you do are not employing it in satkarma (virtuous action) then this is really “number” two abuse.

This is really the proper use of wealth, that the first condition, that is to say, you spend on satpatra (good object).

You should remain energetic in making proper use of life. Nowadays people ruin the precious time of their life in falling again to make exchange about line of jati (caste). Any caste you are born in is enough, but then you let go of Bhagwan to fall into argument about organisation of castes.

Wherever you have become born, in whatever jati (caste), you should make an effort to escape being possessed of life and death, which is a kind of prison, not supporting one prison in the form of jati (caste). You should benefit so much from the advantage of you own line of caste, this much, that you apply the good words according to the Veda Shastra and not engage in a relationship with anyone whose custom is to live contrary to the Veda Shastra, avoid them. Really in this is useful caste pride. You should certainly keep to good words, the very same that coincides with the Veda Shastra. From our view alone we cannot state what is good and bad. This is the really the good thing - that which the Veda Shastra say is right. And the bad thing? - That which Veda Shastra say is bad.

If you desire wealth then collect that wealth which goes with you. You are going to get freedom from this place, so what is the advantage of collecting “temporary” wealth?

This thing is certain - this is the cause of lack of discrimination:-
धनाहा जीविताशा च जीर्यत्ऽपिनजीर्यते।
" dhanaahaa jiivitaashaa cha jiiryat.apinajiiryate ."
[Brahma Purana 12:45]

‘The desire for collecting wealth and being successful does not become destroyed, even on becoming time-worn and broken.’

There was a very old lady. Somehow she was making a livelihood for herself out of selling firewood she had been picking up. Her life was kashtamaya (suffering illusion). One day picking up firewood in the “jungle”, because she was greedy the tied bundle so very large she was not able to lift it up. She made an effort to lift the bundle several times, but was not able to get it up. In the end she grew desperate and with the suffering she said. ‘If by some means Mrityu (death) were to come, I would be free from this misfortune.’

Mrityu remarked saying, ‘Mata ji, why did you call?’

The old woman asked, ‘Who are you?.’

The old woman said, ‘It is good you have come. I have called for you to lift this bundle.’

The significance of this is, even if a person is in a position of want, they don’t want to die. But if life is only successfully lived eating and drinking then there is no advantage living in this way. To live a life, the very same having a meaning, you should make something for the future. If you are to live for experiencing things then by this method you live to collect sin, then really it is good to go and die.

In your day-to-day business, this you should certainly remember, that if you are cannot do any goodness to anyone, then not to do any badness either. As well as this you should certainly do some chanting hymns and worship of Bhagwan. The mind is restless, mind applied or not applied, you should spend time in chanting hymns and worship. If it is not connected just now, then in a few days it will be connected, but you should just do. That “glass” you drink your water in, in a few day you come to love that very “glass”. Since when another “glass” comes, then you are so attached, “Where is that old “glass” gone?’ This is also the way that you take your walking stick in your hand every day, in a few days a love comes for that. So it is really with japa, of the name of Bhagwan, in that name will come the love, similar to the walking stick and the “glass”. Therefore even without the mind you should take the name of Bhagwan, if the mind goes somewhere then let it.
[Shri Shankaracharya UpadeshAmrita kaNa 98 of 108]
translation - Paul Mason © 2007, 2009

What will you be unattached to? From the first, samsara (worldly existence) is really not attached. Sound, form, taste, smell etc., whatever thing, they are separate from you, their existence is really different from you. When samsara is separate from you, then what will you abandon? Before you abandon it, it is already abandoned by you, it is separate. Therefore this talk of tyaaga (abandoning) or making an emotion of tyaaga (abandoning) is really an arrogant falsehood. What is the glory in killing that which is dead? Will anyone shoot a dead tiger with a bullet and then say, ‘I have hunted the tiger’ - this is really the kind of talk. That is the way if anybody says, ‘I gave up such and such thing.’ In samsara everything is actually abandoned, there isn’t any such thing that is suitable to be abandoned. By nature then everything is really abandoned by you.

In samsara there isn’t even anything fit to be acquired, so what will you acquire? This, that something that you are looking at, all are false like the rupees of the trickster, in this there isn’t any reality. The thing fit to be acquired is that which can give happiness or give peace. All things of samsara are destroyed in an instant, are having a sad end. The pleasure we get from getting connected with these is as much as the suffering at their loss and even the effect of the connection becomes trouble-giving. Therefore there is nothing here to acquire, in samsara then there is nothing fit to be acquired.

By seeing the nature then look also to;
सर्व खल्विदं ब्रह्म
" sarva khalvidaM brahma "
[Chandogya Upanishad 3:14]

‘This samsara (worldly existence) is really all Brahma.’ Here there isn’t really anything in addition to swaroop (the form of the Self). Then again, when everything is really oneself, then there is really nothing other than oneself, then what is to be acquired? By this way too, there is nothing fit to be acquired in samsara (worldly existence). Consequently, any way by which you look, there is nothing in samsara fit to be acquired.

Therefore it is said that there is nothing here to make an emotion of acquiring and nothing to wish to give up. Completely separate from giving up and acquiring. When you will have no wish to give up, and no wish to acquire something, then without vasana (imagination) you become in the position of your own true Self. Therefore, having considered this information, strictly hold in your own mind that there is nothing here fit to be given up and nothing fit to be acquired. After this strong consideration be engaged in swaroopananda (the bliss of real form of the Self) - this is really the meaning of man’s birth.
[Shri Shankaracharya UpadeshAmrita kaNa 99 of 108]
translation - Paul Mason © 2007, 2009

All the pain and all of the unrest of samsara (worldly existence) is really caused by aviveka (absence of discrimination).

The All-Blissful, Omnipotent Bhagwan is All-Pervasive. The semblance of his identity is situated in the hearts of all; yet even then people appear sorrowful and restless. All the pain and all of the unrest of samsara (worldly existence) is really caused by aviveka (absence of discrimination). The form of treasure of happiness and peace has it’s dwelling inside, but because of aviveka (lack of discrimination) people are caused to miss the way of acquiring happiness and peace outside. [They believe] that in accumulating material goods they will have happy minds, this is really the cause of all pain and suffering.

Besides that what can be said? For [even] Draupadi became confused? When Dushasana rose up and was beginning to drag off Draupadi’s saree. Then she looked in the direction of those possessing great strength, at her own five husbands, one by one. She also looked in the direction of “pitamaha” Bhishma.

[The warrior Bhishma was known as “pitamaha” ‘the grandfather’ out of respect as the family elder, even though he was a life-celibate.]

When all sat helpless, then Draupadi realized that there was to be nobody else to support her in this predicament. When the time comes, even the greatest of the greatest material goods are all proved useless, and all are giving lip service to well-wishing. In this helpless state she remembered Bhagwan Krishna - she called out to him:- “He natha! Dwarika-vasin!” (‘Oh Lord who dwells in Dwarka’).

Now consider this point here. If Draupadi had been reasoning then she would not have called out to Bhagwan “Dwarika-vasin”. Bhagwan then is dwelling inside day and night.

Not seeing Bhagwan near to herself, Draupadi called him from Dwaraka. This is lacking discrimination. It is a great absence of discrimination really of all to assume the Omnipotent Bhagwan is not constantly at all times pervading everywhere. This is the reason people eternally endure pain and also do not gain the grace of Bhagwan.

When Draupadi’s cloth lengthened then Draupadi knew that Bhagwan had come, then she said, ‘Bhagwan, you did delay a little in coming!.’ Bhagwan said, ‘Draupadi, then I was really with you, but you called to me to release myself from Dwaraka, so I had to go there and come back again, in this I have been delayed.’

It is really clear that Bhagwan is shining everywhere and is ready to help the devotee in all sorts of ways.

‘According to the worship to me, so do I accept, like that,’ - this is the vow of Bhagwan:-
ये यथा माँ प्रपद्यन्ते तां स्तथैव भजाम्हम्।
" ye yathaa maa.N prapadyante taaM stathaiva bhajaamham ."
[Bhagavad Gita 4:11]

Self-interest is prevalent. In samsara (worldly existence) there is so much self-seeking that if there came to be any business of the hide of man then instruction would be sent to cause the skin* to be extracted. There is not an iota of doubt in this.

[* the word for skin used is “chamari”. One of Guru Dev’s devotees, who it appears was responsible for the photos being taken of Guru Dev in Mussoorie, was a prominent businessman going by the name of chamari - Shri Ratan Lal Chamaria (see pp17/18, ‘Beacon Light of the Himalayas’ 1955)]

Whilst people’s self-interest is accomplished, then they show dignity, respect and love. Bhagwan Aadi Shankaracharya accurately said:-
यावत् वित्तोपार्जन सक्तः
तावन्निज परिवारो रक्तः।
पश्चाद्धावति जर्जर देहे
वार्ता कोऽपि न पृच्छति गेहे॥
" yaavat vittopaarjana saktaH
taavannija parivaaro raktaH .
pashchaaddhaavati jarjara dehe
vaartaa ko.api na pR^ichchhati gehe .. "
[Bhaja Govindam v5]

That is to say; ‘Whilst there is the ability to get wealth then all one’s family and kinsmen are loving. But when senility comes and the body is old and broken, then nobody in the house even asks his news.’

Therefore,
भज गोविन्दं। भज गोविन्दं। भज गोविन्दं मूढ़ मते॥
" bhaja govindaM . bhaja govindaM . bhaja govindaM muu.Dha mate .. "
[Bhaja Govindam v1]
Oh, 'Ignoramus! Foolish soul! Worship Bhagavan!'
[Shri Shankaracharya UpadeshAmrita kaNa 101 of 108]
translation - Paul Mason © 2007, 2009

Materialism is not capable of giving happiness and peace. Material advancement is really the advancement of the expansion of maya (illusion). To desire happiness and peace with the help of maya is to attempt to search darkness with darkness. In the way that by beating above the opening you can’t beat the serpent within, you cannot erase the unrest in the sukshma sharira (subtle body) by an abundance of material goods to give pleasure and enjoyment. Happiness and pain exist in the mind. If abuse is given to [someone] who is asleep then he will not suffer because at that time his mind remains immersed in ignorance. The meaning of this is, that it is the mind that becomes happy or sorrowful. Therefore, whilst the mind is not satisfied then the unrest cannot go. Whilst the mind will be caused to miss the way, then that enjoyment of perfect bliss - Bhagwan - cannot be acquired. In the manner that you give small children a plaything as a diversion, so really you people can be diverted by wealth, woman, son, dignity, respect etc. The mind cannot be satisfied on [getting] these things. The mind expects to get satisfaction from the biggest thing of all. In samsara only Paramatma is such a great thing, who after knowing, nothing else is fit to be known.
[Shri Shankaracharya UpadeshAmrita kaNa 102 of 108]
translation - Paul Mason © 2007, 2009

यदस्मदीयम् न हि तत्परेशाम्
" yadasmadiiyam na hi tatpareshaam "

‘When it is ours then it is not that of others.’

That is, ‘If that is in our destiny, that is really certain that we will get it’, no one else can get it. - this is the firm standpoint of Karma Mimamsa Shastra (one of the six systems of Hindu philosophy).

Without effort, we successfully experienced this several times in this way in very dense woods, wherever there cannot be any person’s plan. There one stays along with one’s own bhagya (destiny)! The prarabdha (commenced action, fate, destiny) that is worthy of being experienced is also gained there. At that time the prarabdha becomes completed, that time the body will be go and be relinquished. This is certain that whilst there is a body then prarabdha (commenced action, destiny) is certain to be experienced, in this information there is no uncertainty. Therefore, to be thinking for one’s own yoga-kshema (connection and protection) is to be forgetting one’s own acquaintanceship with previously gathered treasure.

That which was earned before, that you will get exactly then. In this there is no uncertainty. You will get your own rupees that have been deposited in the “bank”. Really, what is the uncertainty in this? The worldly “bank” of rupees then, sometimes the operation of the “bank” can become sunk; but the fruits of your actions become accumulated in that “bank” - that “bank” never fails. That is the imperishable repository of the All-Knowing Omnipotent, wherein never can there be a slip in the account. Consequently, whatsoever you did, so you get, that he will endure, little by little.

That which comes near to you is your prarabdha (commenced action) which is really to be endured. You should really endure together with consideration that which comes in front of you.

The only difference between man and beast is really that the beast cannot consider what is right and wrong, what is proper and what is improper. You are man, therefore proceed with your daily business considering what is proper and what is improper. Don’t be habituated to such action, out of pressure or shame, wherein sin is accumulated. By sin the road ahead is spoiled. According to that which came first, at this time you are enduring the fruits thereof. Take a lesson from this. In this way do the best action and from that go to improve the future. We are not saying this, that because arrangement is made for food and clothing that you support all action, good and bad;

जाकर खाई ताकर दुहाई
" jaakara khaa{}ii taakara duhaa{}ii "

‘To go to eat, to jeer at justice.’

By self-restraint of the senses you will be happy in your self, not by anything perceived by the senses. By means of the senses, sound, touch, form, taste and smell are perceived. Since the purpose of the senses is external, only knowledge of anything perceived by the senses outside can be known - knowledge of inside cannot be had from the senses. Atma (the soul) is the nearest of the nearest to oneself, is constantly available, there is never a deficiency even - on the other hand we cannot get to see it either, nor get to know it. That All-Seeing One, when has he been seen? The eyes see all; but you do not get a view of your own self, you need a mirror to see yourself.

The antahkarana (conscience, inner self) is the mirror of the atma (soul) - therefore, “antah” means “bhitari” (inner), “karana” (causing) means the cause of realisaton of gyaan (knowledge) - from this we say “antahkarana”. If the mirror is cleaned, then the reflection falls onto it. If it is dirty it will not show a reflection. This is the way, if the antahkarana (inner self) is clean it actually displays a reflection of the atma; the one who has a dirty antahkarana (inner self) cannot see it (the atma). Therefore it is necessary to make the antahakarana clean.

It is ignorance to be proud of caste, tribe, appearance, youth, wealth, weight etc. Until you have abandoned pride in these, then how can you have knowledge of atma (soul)? Knowledge of atma comes only when the ignorance fades away. The ignoramus assumes that he is separate from Paramatma and understands himself to only be the sthula sharira (gross body). He stays with a characteristic attachment to things of the world. Therefore, not for any other reason, he remains unhappy.

The Shastra and those people who are gurus tell; ‘The world is mithya (untrue, false, delusory, illusion)’ - “mithya”, that is that which is to be seen then, but of which the existence is not true. In the manner in which befalls one in dense darkness, to see a rope and become confused that is a serpent. In truth there is no serpent; but in the period of confusion that is actually the experience. Until whenever there comes the accurate knowledge of the rope, until then the confusion about the serpent cannot disappear. Now, to put distance to this confusion, any amount of expense then [can be made] making an ashvamedha yagya (sacrifice of a horse) etc., - but even by this the confusion will not be distanced. The means of destroying the confusion is this, that; taking a lamp, in the light the rope is accurately seen. Actually, on becoming aware that it is certainly a rope, even with effort that person cannot accept the rope as a snake. In this way, he that becomes adjusted to the form of Paramatma as ruler of the world, he can never accept the world as real. Only an ignoramus accepts that as the truth. Understanding of the falsehood of the world occurs on waking up from the sleep of ignorance. In order to produce the waking state it is not necessary to go to the forest. Merely by living in the forest you cannot obtain gyaan (knowledge). I don’t know how many Kol and Bhil (wild tribals) there remain browsing about the forest, but they are very foolish. Living in a secluded place can be beneficial, when it is used as a sadhana (solution, devotion) to destroy ignorance. The sadhana to distance ignorance is acquired from the sadguru and the Shastras. But if you do not have faith in the Shastras, you do not trust the utterances of the mahatmas, then how can the ignorance disappear?

'Therefore it is a necessity to attain faith.'
असंशयवतां मुक्तिः संशयाविष्ट चेतसाम्।
न मुक्तिर्जन्म जन्मान्ते तस्माद् विश्वासमाप्नुयात्।
" asaMshayavataaM muktiH saMshayaavishhTa chetasaam .
na muktirjanma janmaante tasmaad vishvaasamaapnuyaat ."

In summary, the meaning of “mukti” is ‘not returning to samsara (worldly existence).’ Another meaning is this; ‘not being touched by troubles.’ Whoever does not long for wife, son, wealth, dignity, respect etc., he can certainly perceive the atma. Only the one who understands the reality of atma crosses to the other side of the ocean of distress.

From desires, the antahkarana remains dirty; therefore it is necessary to destroy desires. By means of experience you do not need to satisfy any desires, as then;
न भूतो न भविष्यति
" na bhuuto na bhavishhyati "
[Mahabharata 1:1:18]

Satisfaction comes from discernment, have the desire today, [still] desire ten years after. When the organs of the senses will be quiet then a way for discernment exists. By experience the longing for more experience becomes resolute. If by scratching somewhere today any itching sensation will be made good, then we will also fulfil this hope that by experiencing anything perceived by the senses we will quieten the senses!

All understand that really nothing goes with you [after you die], even your own body only goes as far as the funeral pyre. But have trust on the Veda Shastras, then one thing will be going with you too. Accompanying the soul on the road to the other world go the shubha (happy, auspicious) and ashubha (unfortunate, inauspicious) karmas. By doing shubha karma (auspicious action) then the best worlds are gained and by doing ashubha karma (bad work) you go to naraka (hell). Therefore, as much as you can, be someone who performs auspicious actions.
[Shri Shankaracharya UpadeshAmrita kaNa 104 of 108]
translation - Paul Mason © 2007, 2009

In samsara (worldly existence) there are three things - tana (body), mana (mind) and dhana (wealth). Right here samsara (worldly existence) is said to be. If proper use is made of the tana (body), mana (mind) and dhana (wealth) then ashaanti (anxiety) will never come. If you do not make use of these, you will undergo anxiety from only this. There isn’t any “school” or “college” for teaching use of this.

The dhana (wealth) passes in three ways - that not given in charity, and not for your own use, and that wealth which is the third condition, that is to say it becomes lost. Tulsidas too wrote:-
सो धन धन्य प्रथम गति जाकी।
" so dhana dhanya prathama gati jaakii ."
[Shri Ramcharitmanas - Uttarakhanda - 7:126:4]

That is, ‘That wealth is auspicious, is fruitful, which is the “prathama gati” (best condition), that is the expenditure in charity.’

" so tana dhanya prathama gati jaakii ."
" so mana dhanya prathama gati jaakii ."

That is to say, ‘tana (body) and mana (mind) are also dhanya (auspicious, blessed), which are for the “prathama gati” (best condition).’ Of the body, the best progress of the body is to apply it in worship and homage of Bhagwan. The eyes to see the form of Bhagwan, the ears to hear the fame of Bhagwan, the voice to sing the fame of Bhagwan. That is to say, to make one’s own enjoyment of each and every organ of one’s perception relating it to Bhagwan, drinking the Bhagwan flavour. The prana (breath) applied to the worship of Bhagwan. This is the “prathama gati” (best condition) of dhana (body). The “prathama gati” of the mana (mind) - the mind is only applied in Bhagwan. The “prathama gati” of dhana (wealth) has been spoken of - charity to a worthy person - but before the act of giving alms, very proper consideration should really be taken regarding the acquisition thereof. It should not be that you earn in just any way. If you will earn wealth that come by means of misfortune and sin that, that wealth will stay here [when you die] but the effects of the sin will go with you, sin pursuing will not let go. Therefore do not get sin in collecting wealth.

One mahatma obtained such a siddhi that he was able to tell of the good and bad karmas of any whom came to him. One time we became associated. Having wandered from somewhere we appeared by his side. We said that, ‘The world does sin and you are thinking thereof, that then is big loss. That mind which is to remain applied to Paramatma, that mind is thinking of the improper conduct and sinful living of the world - that is really a misapplication of the mind. To become a sadhu, then so much misapplication of the mind!!’

Another way of misapplication of the body and mind is that people stay attached in supporting caste and the height of the lineage. You have gotten the body of a human being; any caste you have become born in - brahmana, kshatriya, vaishya, shudra - whatever caste you have become born in then all have the right to remember Bhagwan and all have the right to reach near to Bhagwan. In between, difference of “class” stays, this difference, any such matter is not a thing for much consideration. Wherever you have been born, then you have been. Now then you should make such effort that you are not born again; not so that whatever caste you are born in, your life is lost in support of it.

This then is a dharmashala (halting house for pilgrims). Having come here you should perform the principal work, not work in justifying the dharmashala. In the life of a human being that mind is a thing to be applied in Bhagwan, from that [understand] it is improper to do improper conduct and/or sinful living.
[Shri Shankaracharya UpadeshAmrita kaNa 105 of 108]
translation - Paul Mason © 2007, 2009

The akhanda (perfect), brahmanda-nayaka (assistant of the Universe), ananda-kanda (the root of bliss), satchitananda (Truth, Consciousness, Bliss) is the object of knowledge of the Vedas.

By way of the path of the Vedas you can actually go and understand Him. The Veda is apaurusheya (divine, not of human beings), is the benefactor of celestial vision. To see the heavenly form of Bhagwan, celestial vision is needed. With ordinary sight you cannot have darshan (sight) of the swaroop (true form) of Bhagwan. When Bhagwan gave upadesha (instruction) to Arjuna he said, in Gita:-
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्॥
" na tu maaM shakyase drashhTumanenaiva svachakShushhaa .
divyaM dadaami te chakShuH pashya me yogamaishvaram .. "
[Bhagavad Gita 11:8]

‘But you can’t see me even with your own eyes,
I give thee the divine eye, behold my Lordly Yoga.’

To acquire celestial sight is really the activity of purushartha (the object of man’s creation). In this is the success of a human being’s life.

Only material stuff can be seen by the ordinary sight, yet again there are different ‘sights’ for different things. Not all material stuff can be seen by one sight. Consider for example, mother and father, brother and sister, wife etc. - all have the support of a material body. Are all these seen with the same ‘sight’? Mother is seen with a sight, to sister another, and to wife with yet another sight is seen. Again, according to the entitlement of different spectators, one thing is to be seen from several perspectives.

This is really the manner that there are several separate different entitlements, the root of the Veda (divine knowledge) is the pranava. [Pranava is a Sanskrit word meaning a humming- mystical or sacred syllable - it is also defined as ‘OM’.]

But, not all have the right to the utterance of the pranava - pranava then is pure Brahma. Only a sannyasi that has abandoned all material stuff is really a sannyasi, there is not any attachment and animosity, or bondage to worldliness. He then is alone, living really alone. Consequently, only to him is the right to the utterance of pure pranava.

The grihastha who has attachment to the house and to the duties of a householder, wife, children etc., has no right to do the japa (repetition) of the pranava.

Because the results of japa of the pranava should also be the same then, and this is, that is to say, be devoid of maya (illusion), only pure Brahma, alone the Self form of sachchidananda (Truth, Consciousness, Bliss). But for the grihastha the japa of the prannava does not give good effects, it will be responsible for decline and misfortune. Consequently, for grihasthon (householders) this is the arrangement; that they do not do the utterance of pranava. But affixed with other mantra they will do utterance. You will do japa of the mantra having affixed it to the pranava. Not to do it after this manner is not a right exercise. Also the [beneficial] influence of this unauthorised exercise on the heart does not occur, all endeavours become unsuccessful.

Generally, this is what people say, that the activity of the mind is not erased, mind does not become calm. But the restlessness of the mind can only be made to recede by way of doing the commanded, arranged, fortuitous activities. He does not do this, [but] is continuously musing and speculating, therefore, how does this become fruitful?

Actually the mind goes to sound, touch, form, taste and smell. Mind is becoming dirty as it runs after these then. How can it go in the direction of purity? The condition of the mind is becoming the condition of the dog. In wanting pleasure it becomes misled here and there, sometimes after a form, sometimes after a smell, sometimes after a touch, sometimes after a sound. Like a dog the mind runs, but cannot get calm.

He has been continuously making things to be enjoyed by the senses. How can “atmarama” (enjoyment of the Self) be achieved? To get sensory things out of the way, if you come to lean towards atma (the soul) then atmarama (enjoyment of the Self) is achieved - not enjoyment of sensory things. He whose mind is applied to the darshan (sight) of Bhagavat (God), he will not run to see the “cinema”. He who becomes a lover of the form of Bhagwan, his eyes will not become attentive in the direction of any worldly form. He who is applied to perceiving the permanent pleasure of touching the feet of Bhagavad (God), he does not desire the material touch.

So in this way, like a dog, to run after form, taste, smell, touch and sound, apply the mind in the direction of any form of Bhagwan. Throw [yourself] into the habit of experiencing the pleasure of contact by seva (service). Learn to make offering of “sugandhita dravya” (‘aromatic substance’ - incense) towards Bhagwan, the prasad (blessing, gift) from the appearance of Their acceptance.
[Shri Shankaracharya UpadeshAmrita kaNa 106 of 108]
translation - Paul Mason © 2007, 2009