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27 Sathyanarayana Avenue, Off Boat Club Road, R A Puram

28/01/2026

Chapter 7
Bhagavat Gita
Swami Dayananda Saraswathi

Therefore the Lord says ‘ Those who know me in this form are non separate from myself’. First you recognize Isvara as Isvara as Paroksa , that is , you understand that this entire jagat is Isvara . Then ,you internalize the whole thing and understand, ‘my own body , mind , senses are Bhagavaan. The pratyagaatmaa ,consciousness, behind this body - mind - sense complex is the truth of Bhagavaan.
Those whose minds do not have an inhibiting factors , know me like this even at the time of travel , death.
There is a belief , that what kind of course the departing soul takes depends on what the final thought of the person was when he or she was dying.
However, it is not easy to remember the Lord at the time of death. Unless all one’s lifetime one has lived a life keeping the Lord in mind, it is not possible. Even a great upaasaka is not going to remember his upaasya at the time of death because his attachment to his own children and so on , is so much that he will remember only those things. Or he will think of what he has done and not done and will be riddled with guilt and hurt. Unless a person is very mature , it is not easy to have the thought of the Lord at the time of death.
The Lord says ‘ if you know me , there is no such problem. Whether it is at the time of death or not , there is no question of your losing sight of me.
Without knowing the Lord , it is a question of Naaraayana Nama smarana, remembering the Name of Narayana. But here it is , knowing the truth of Bhagavaan as yourself. Here there is no ignorance of Bhagavaan at all. The knowledge ‘ Naaraayanah - aham , I am Naaraayana’ is not subject to forgetfulness. Ignorance cannot come back. Even if a person goes into coma , it does not really create ignorance. The mind may not function and may be incapable of responding to the external world but the ignorance gone is gone. It can never come back.
Therefore Bhagavaan says , ‘ even at the time of death , they know me ‘. When the jnanis are alive and well in the body and mind with strong commitment they put forth adequate and proper effort to know Bhagavaan. They know all that is here is Bhagavaan. They also know Bhagavaan , Isvara , who is in the form of all this , is not separate from themselves. And they know this even at the time of death when there is forgetfulness. It is because there is no dependence on memory for this knowledge unlike the knowledge of other things in the world. Self - knowledge is not to be remembered. Only self - ignorance has to go . This is because the self is always evident. Therefore the Lord says these people are yukta - cetasah, and do not have any inhibiting factor that prevents the knowledge, know me even at the time of death.
The lord says with reference to the final moment also means this , ‘ Even those who know me at the time of death , who gain this knowledge then , or those who have been living with this knowledge are not swayed from it right up to the time of death because it is so clear , they know . Those minds are united to me , know me , not just remember me , even at the time of death. There is no return for them ‘. They are Brahman.
When I am everything and everywhere , who is to return , and from where? I can go to some place and return , if I am not there already . If I am only here , I can go to heaven and come back. But heaven is also me, the heavenly bodies are me , the devataas are me , the angels are me, the celestials are me. The local world is me , the sun , the moon and stars , the physical body , mind and senses, are all me because I am Brahman. Tell me now , who is to go and where?
Those who know these five , that is Adhyaatma ( pratyagaatmaa Their innermost self , the body - mind - sense complex) , karma in its entirety, adhibhuta, adhidaiva and adiyajna as Brahman , for them their knowledge of the identity between themselves and Isvara stands firm and unaffected even at the time of death. They are free while living ; they are free even after this body has fallen.

27/01/2026

Bhagavat Gita
Chapter 7
Swami Dayananda Saraswathi

What is this Brahman that these people come to know totally ?
Those who know me as centered on the physical world , the devatas and rituals , whose minds are absorbed in me , even at the end of their life, they know me.
Having taken refuge in me , those who make the effort for freedom from old age and death , they know that Brahman wholly as themselves.
He says those who know me as Saadhibhuuta( the five elements - earth , water , fire , air , space ) ,saadhidhaiva ( all the devas ) , saadhiyajna ( the rituals , yajnas) , know me as themselves. Brahman as jagat - kaarana is adhibhuta, adhidhaiva ,adhiyajna. This Brahman they know as themselves. ‘ All this is myself ‘ . I am the one who obtains in the form of devas , in the form of factors related to yajna, in the form of Bhutas , the five elements, the body -mind - sense complex; it means Sarvam - brahma , all this. Everything is Brahman.
The lord says , they know me ,Isvara , who is saadhibhuta , Saadhidaiva and saadhiyajna. Isvara , the one who exists in the form of sun , moon , stars etc , and all the devatas thereof. Bhagavaan is the one who is in the form of yajna , the very ritual , he is the receiver of the offerings in the yajna , and he is in the form person performing the yajna and he is the one who is the form of the giver of the results of the yajna. He is the one who is in the form of karma - phala - daataa.
These people recognize me as the one who is in the form of the world , adhibhuta , from whom nothing is separate and also as the devatas, as adhidaiva , the one from whom no devata is separate . Yajna means a ritual. Thus he says , ‘ These people see that the karma , the result of karma , and the devatas invoked are me. They recognize me as the truth of karma.
Adhyaatma is what is centered on the individual. These people , also know Isvara as Adhyaatma. Adhyaatma is also Brahman. That is , they see themselves as Brahman. Then what is left out? Nothing ! Everything is Bhagavaan. The world is Bhagavaan , the devataas are Bhagavaan , your physical body , mind and senses together called Adhyaatma and pratyagaatmaa are all Bhagavaan. Nothing else is here in the Universe other than Bhagavaan.
Those who know me in this form are non- separate from myself.

26/01/2026

I bought a hero ladies cycle. Fed up of repairing and maintaining fancy cycles. I commute , shop and go for lunches on this cycle. Excellent way to be eco friendly and fit

26/01/2026

Bhagavat Gita
Chapter 7
Swami Dayananda Saraswathi

The wise know Brahman as not separate from themselves.

Having resorted to Parameshwara , these people come to know that Brahman . Aashraya is in the form of enquiry and result is that they come to know Parameshwara as not separate from themselves. Taking refuge in Isvara , the cause of everything , coming to him , they naturally know everything.
That knowledge is for freedom from old age and death. It means all you require for freedom is knowledge. But by knowing how can you escape old age and death? All the jnaaniis are dead and gone! That is , the bodies of the Jnaanis are gone. A jnaani is never gone because he is param brahma; he is not separate. Bhagavaan has said , ‘ I consider the jnaani as myself ‘ .
They know Brahman entirely as themselves. You have to see Brahman as totally identical with yourself. The truth of Atma happens to be identical with Brahman. The one who knows this understands everything connected to Atma as identical with Brahman.
Because of this , they now understand karma also very well. One understands, ‘ I do not do any action nor do I cause anything to be done .’ At the same time actions are done. The truth about karma is that the doer , the object of action , the means of doing the action , the purpose of doing the action , from where the action originates , anything connected to the action , and locus of action are all Brahman.
In a ritual , the means by which an oblation is offered , the oblation itself , the fire into which it is offered and the one making the offering are all Brahman. In one’s vision , karma is neither opposed to Brahman nor is it something that has Brahman as its result. The one who knows this sees Brahman every where.

25/01/2026

Bhagavat Gita
Chapter 7
Swami Dayananda Saraswathi

How does one seek freedom from death ?

Taking refuge in Isvara , they make the effort. Pursuits based on their likes and dislikes are given up , and now they are seeking Isvara. After analyzing their experiences, they find that fulfillment of likes - dislikes is not exactly what they are seeking.
Now that you are no longer under the spell of likes and dislikes, and the tendency for improper actions is also gone , there is discrimination. You want only to know what Parameshwara is and seek his grace for that knowledge. To know Parameshwara is to know him as yourself. There is no other Isvara. He is not separate from you nor is he separate from the world. If there is any sense of separation it is due to ignorance. Therefore Bhagavan says “ taking refuge in me , invoking my grace , they seek to know me”. For this they take efforts. How ? With a mind absorbed in me through shravana, manana and nididhyaasana - these three keep you absorbed.
To see the difference between this pursuit and all other , just observe your mind when you turn the pages of an attractively printed catalogue. Potential likes and dislikes would surface. You see something you had never even thought about and suddenly it’s a want.
Then see what happens when you read the pages of the Upanishads or Gita . The mind is entirely different. The words of the sastra create a mind that is fulfilled, resolved , the opposite of a mind in pursuit, which is why they say that , listening to the shastra is to be done again and again . It creates an orientation even though what is to be understood is only one , tat tvam asi , the elaborate study of the shastra is to keep the mind exposed for a good length of time to this thinking about realities.
Spending your time in these three , shravana , manana and niddhidyasana , is reflecting on Parameshwara.
Reflecting on the subject matter , talking about it to others and discussing with fellow students , trying to understand and help each other is all part of Brahma abhyaasa. This is what is meant by taking refuge in Parameshwara.
I ( Swamiji )read in one commentary long ago that interpreted taking refuge in Isvara to mean going to him for protection as even you would go to a stronger person when you are in trouble. Such appeals will definitely bless you. Any good karma will give its result. But to think that Isvara is just another person who is protecting you is simplistic. Parameshwara- aashraya is something that requires understanding. It is not that simple. It is an absorption, a committed thinking and dwelling upon , which is accomplished by shravana, Manana , nididhyaasana.

24/01/2026

Bhagavat Gita
Chapter 7
Swami Dayananda Saraswathi

For those people who have done good karmas , they refuse to be under the spell of likes and dislikes and instead use their free will to do good karmas and refrain from paapa - karma. In doing good karma they neutralize the old paapas by creating adrsta. And they insulate themselves against doing new paapa karma by daily prayers and adherence to dharma. Shankara defines punya karma as karma which causes purification of the mind. For them the tendency to do wrong actions is no longer there. It is not necessary for for them to use their will to avoid paapa karma. These are mature people.
Because of powerful likes and dislikes, one can only think of what one wants . Right and wrong is not considered; naturally one will do paapa karma. But if these likes and dislikes are taken care of , the mind will present one with what is proper and what is not.
These people worship me. Such people are the ones who recognize what is really sought in life. Then they see the meaning of the words of the sastra . Before , because of their strong likes and dislikes , they had no time even to look at the sastra. Now all the words become alive and they seek Parameshwara.

21/01/2026

Bhagavat Gita
Chapter 7
Swami Dayananda Saraswathi

Those who lack discrimination consider me , the one who is unmanifest as one endowed with a form. So, they do not know me.

The truth of Isvaraa

The truth is, Isvara is Conciousness , Brahman ,conditioned by maayaa. Maayaa is the upaadhi for Brahman . At this point one may ask as to what is the difference between Isvara, which is Brahman conditioned by maayaa- upaadhi , and Brahman? Maayaa does not exist apart from Brahman. It depends upon it entirely. Being mithyaa, maayaas reality is Brahman , so , Maayaa is also Isvara . And Isvara is nothing but Brahman.
The material because of which he is called Isvara , his maayaa - upaadhi , becomes the material cause for the whole world. As a material cause , maayaa must undergo changes to become this variegated world and is therefore , a material cause that undergoes modification. Maayaa changes to become space , air , fire , water , earth , plants , food , a physical body etc. The whole world is maayaa. And Maayaa is Isvara. Therefore the world is Isvara , who in reality , is nothing but Conciousness, Brahman. Brahman , however, does not undergo any change . It is something that does not undergo any change and yet makes all changes possible. Thus Brahman is therefore material and also efficient cause for this entire world because Isvara is nothing but Brahman.

18/01/2026

Srinivasa Ramanujan, the brilliant Indian mathematician whose fame exploded when G.H. Hardy discovered his unique genius. It is always depressing when one thinks of Ramanujan's life in Cambridge; how he struggled with the cold weather, an alien culture and absence of familiar vegetarian food; which is brought out so well in 'The Man Who Knew Infinity'. One has always been fascinated by his devotion to Namagari, his Kuldevi who he said would write equations on his tongue when he was sleeping at night.

One felt restless at the thought that despite his intense connection with his Kuldevi, his deep Tapas, he had no respite from problems and went on to develop serious health complications and ultimately returned to India to spend his last days. One felt a kind of childish anger at the thought that the Devatas are so unkind to their Bhaktas. Why this is so.

1. In Hindu thought, devotion is not a contract

Hinduism never presents bhakti as a transactional bargain: “I pray, therefore my life will be easy.”
Even the most fervently protected devotees—Prahlada, Dhruva, Draupadi, the Pandavas—endure intense suffering.

The Kuladevi is not a dispenser of comfort, but a guardian of destiny and dharma. Protection does not mean insulation from hardship; it means guidance through it.

Ramanujan himself never believed Namagiri Devi existed to make his life comfortable. He believed she existed to reveal truth.

2. Karma operates independently of devotion

A central Hindu doctrine—clearly stated in the Gita, Upanishads, and Brahma Sutras—is that:
Prārabdha karma (karma already fructifying in this birth) must be lived through, even by saints and jñānis.
Devotion can:
give clarity
give inner strength
give direction
sometimes soften the blow
But it does not erase prārabdha karma.
Śaṅkara himself died young.
Ramakrishna suffered cancer.
Ramana Maharshi endured illness.
Ramanujan endured poverty, social isolation, and illness.
In Hindu metaphysics, this is not injustice—it is cosmic continuity.

3. His suffering was inseparable from his genius

Ramanujan’s mathematical creativity did not arise from a stable, modern academic environment. It arose from:
solitude
obsession
near-ascetic intensity
a mind unencumbered by institutional conditioning
The same conditions that made his life hard also made his work unprecedented.
Hindu texts repeatedly show that extraordinary instruments are forged under pressure, not comfort. The Devi does not shape her instruments gently.

4. The Kuladevi gives artha and artha-ātīta outcomes, not luxury

In many South Indian traditions, the Kuladevi is approached not for wealth or ease, but for:
buddhi (intelligence)
pratibhā (creative intuition)
smṛti (retentive memory)
anugraha (grace)
Ramanujan received these in overwhelming measure.
If one measures divine grace by material stability, his life looks tragic.
If one measures it by civilizational impact, it was astonishingly abundant.
Few humans have altered the course of a discipline so profoundly in so short a life.

5. Hindu theology never equates suffering with divine neglect

This is a crucial civilizational difference.
In Hinduism:
suffering ≠ abandonment
struggle ≠ divine failure
hardship ≠ lack of grace
Often, suffering indicates that a being is walking a non-ordinary path.
Ramanujan himself said that equations came to him as visions, which he then had to justify rationally. That is not the language of someone who felt forsaken.

6. The Devi gave him exactly what he asked for

Ramanujan did not ask Namagiri Devi for:
money
comfort
longevity
social recognition
He asked for truth.
And Hindu theology is brutally honest about this:
Truth is not gentle.
Genius is not comfortable.
Grace does not promise ease.

7. A Hindu way of reading Ramanujan’s life

From within the Hindu framework, Ramanujan’s life is not a story of unanswered prayer.

It is a story of terrifyingly precise grace.

The Devi did not make him prosperous.

She made him immortal.

*And in Hindu terms, that is not a tragedy.*

28/12/2025

Chapter 7
Bhagavat Gita
Swami Dayananda Saraswathi

In the taittiriiyopanisad there is Pancha Kosha - prakriyaa. Analysis of 5 levels of experience of oneself.
It begins with the physical body - Anna- rasa - maya, which is like a cover , kosha, because every one mistakes it for Atma. It is born of the essence of food that is eaten. We generally conclude that the body is Atma. Therefore shruti points out that there is another Atma , which is more interior , Subtler.
This is praana, the physiological function , praana- maya. If you think this is Atma, the shruti leads you further to another Atma, Mano - maya , the mind , and from Mano maya to vijnaana- maya , the doer , then from vijnaana maya to Aananda - maya.
Sukha, happiness is also experienced in different degrees. So within Aananda - maya , priya is the first stage of happiness. Something that is pleasing or desirable to you is sighted; that is priya. Then what is desired is possessed by you ; this is moda. The third stage in which it is experienced by you is Pramoda. These are the degrees of Aananda. But in all three - priya , moda and pramoda , what is present is Aananda . That Aananda is myself , and that is Brahman.

29/11/2025

Chapter 6
Bhagavat Gita
Swami Dayananda Saraswathi

Atyanta - Sukha is not comparable to the degrees of Sukha you gather. This is where people make mistakes and talk about eternal bliss and so on. This Sukha is not eternal bliss. It is your very Nature, svarupa.
To refer to svarupa- Sukha as bliss means that it is experiential. You get bliss when you watch a sunrise , you are in bliss when you walk in nature , you are in bliss when you hear music. This bliss comes because of an experience. When the experience is over , the bliss is over. It is something that you gain and that lasts only for a period of time. How can you call it eternal bliss. This bliss is experiential, there is no Jnaana, knowledge , there. Then what is this Atyanta - Sukha ? It is a Sukha born of recognising Brahman.
Brahman is a word used by the Shastra for revealing oneself as the whole. Because of the knowledge that is , there is Sukha , born of the contact of Brahman , meaning the recognition of the self as Brahman. This Sukha belongs to Brahman ; it is the very nature of Brahman . Therefore it is called svarupa - Sukha.
Atyantika Sukha is that which does not come to an end.
If this sukha were bliss , it would come to an end, because any beautiful experience has a limit. Such limits do not exist for atyantika sukha , that is one’s very nature. As long as Atma is there , Sukha is there , and Atma , being beyond time , is eternal.

28/11/2025

Chapter 6
Bhagavat Gita
Swami Dayananda Saraswathi

Indeed , the most exalted happiness reaches this meditator whose mind is tranquil , who’s impurities have all resolved, whose life is free from defects , who has become Brahman ( through knowledge)

Here krishna says that uttama - sukha, the most exalted happiness , reached the person as a result of contemplation. This sukha is such that it cannot be compared with any happiness or joy that you know. It is a fullness , puurnatva , that is the very nature of Atma.
In any moment of joy or happiness, the seeker- sought difference is resolved, there being nothing but Atma.
Take music for example. The music is there , the person enjoying the music is there, and the appreciation of the music in the form of thoughts , is also there. In this music sukha , the division , the differences between the knower , knowledge and known is resolved. They experientially coalesce into one whole experience called sukha. And what makes the experience whole ? Atma whose nature is oneness , consciousness, makes it sukha.

Who qualifies for absolute Sukha?
For whom does this uttama - sukha reach ? It reaches the person who mediates upon Atma described here as prashaanta-manas, shaanta- rajas,brahma- bhuuta and akalmasa.

A person who is prasaanta- manas , is one whose mind is resolved, tranquil, for whom the mind poses no problem. Therefore, this Uttama- Sukha reaches him or her.
The person is also Shaanta- Rajas , one for whom all the impurities, Rajas , are resolved. Shankara defines such impurity as the fascination for things that are totally false, based on one’s likes and dislikes. Whereas the person being described here is one whose mind is no longer in the hands of likes and dislikes , which is why he is akalmasa.
Kalmasa means a defect in terms of adharma, paapa. . Therefore , one whose pursuits in life are not improper is referred to as akalmasa.
Such a person can become brahma- bhuta , one who has the definite knowledge that Brahman is everything. And because Brahman is everything, I am that Brahman. Brahman being everything , I am everything . Knowing this the person is brahma- Bhuuta . And this person gains Uttama- sukha, Aananda , it being the nature of Atma.

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