JIVANMUKTI VIVEKA: Part 1: Post-5. Swami Guru Bhaktananda.

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Tuesday 18, November 2025. 20:25.
JIVANMUKTI VIVEKA: Part 1: Pramana Prakarana: “The Evidence of Liberation” : IN 5 PARTS: THE ENQUIRY INTO LIBERATION 

REFLECTIONS: Swami Gurubhaktananda 

Based on the 55 Lectures delivered:  Swami Advayanandaji (referred to as “Swamiji” in the book),  
In-charge, Chinmaya International Foundation, Veliyanad, Kerala.  
from 10th June 2015 – 28th May 2016 '

The Central Purpose of Jivanmukti Viveka:
The purpose of the entire text can be summed up in the following three points: 
Post-5.

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PART 1A:   THE PADYA 

(13 slogas on the Overview)   

THE CLASSIFICATION of SANNYASA :

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ALL SCRIPTURAL TEXTS of this nature are always begun with an invocatory slogam called a Mangalacharan. This is compulsory for every text. Why is this insisted upon? 

The Purpose of a Mangalacharan 

Mahatma Gandhiji said, “Prayer is the key of the morning, and the bolt of the evening.” The meaning is that if our study of the scriptures does not bring us love for God, then such an effort is futile. Devotion to God is the very purpose of the Shastras. The remembrance of God at the beginning of a study session removes all obstacles that stand in Swamiji also said that when a Mangalacharan is written, the text becomes popular. 

Why the need for popularity? The very reason for writing something is to share it with others. That requires the text and its author to be made popular. 

Three Types of Mangalacharan:

Swamiji then spelt out the three types of Mangalacharan that are seen in texts: 

i) Vastu Swarupa Nirdesha: It establishes the nature of Reality. Such an invocation is 

also called Tattwa Nirdhāramātmakam. 

ii) Ishtha Devata Namskārātmakam: This Mangala is to remember one’s favourite 

Deity or one’s Guru. No difference is seen between the two. 

iii) Ashirvad Ātmakam: Such an invocation invokes the Grace of God upon those who are to read the text.  

In the Viveka Chūdāmani, Sri Shankaracharyaji refers to his Guru directly by the term ‘Govinda’ for Sri Govindapada. Sometimes, out of respect, the name of the Guru is not taken directly but a synonym is used for it. For example, in Tattwa Bodha, the word ‘Vasudeva’ is used instead of the Guru’s name, Govinda.  

In this text, the Supreme Reality is seen in the form of one’s Guru. The Reality and the Guru are one in this invocation. In addition, the name of the Guru is used directly. Sri Vidyaranya’s Guru was Vidya Teertha or Bharati Teertha. 

Slogam - 1: 

The Mangalacharan or “Invocation” 

1 

yasya nihshvasitaṁ vedā = Whose exhalation is the Vedas;  

2 

yah vedebhyah akhilaṁ jagat; = By whom, out of the Vedas, the entire universe 

3 

nirmame tam ahaṁ vande =  was created. I bow down to Him who is 

4 

vidyātīrtha maheshvaram. =   Sri Vidya Teertha (my Guru), the Supreme Lord! 

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1 This has reference to a famous text in the Brihadaranyaka Upanishad (Br Up). It also forms the Vishaya Vakya for the 3rd Adhikarana of the Brahma Sutras, “Shastra Yonitvaat”. In both cases, the Vedas are compared to the breath of the Lord. After all, the 

Vedas come from the Lord, even as our breath comes out from within our lungs. 

Why breath? When humans do something, it requires effort; when God does something, it is effortless. To capture this ‘effortlessness’, the breath simile is used. There is no effort in breathing – unless one is suffering from asthma or has the Covid virus. Similarly, the Vedas come effortlessly, simply by the Will of the Creator. This is why we speak of the Vedas as being “revealed” knowledge, not written or created. 

Whose breath are we speaking of? Ishwara’s – He is credited for bringing out the Vedas. He possesses the right qualities to do so . . . 

2 That Being, Ishwara, creates the whole world. How can that be possible, unless the Creator possessed the qualities of omniscience and omnipotence. Omniscience is due to all the seedal Vasanas already within the Maya power of the Creator. Omnipotence is seen in the effortless manner of His creation process. 

Vedebhyah: “out of the Vedas”. This word has three implications: 

i) It implies that the Vedas are the Jnana Upadhi, the Nimitta Karana or efficient cause of the Creation. The entire knowledge of creation lies in the Vedas. From that knowledge, Hiranyagarbha created the elements from which the world was created. 

ii) The same term in the Taittireeya Upanishad (Tait Up) means “after seeing the Vedas”, He created the world. After first knowing the Vedas, then He created the world. First he said “Bhu”, then he said “Bhumi”. 

iii) It can mean Vedyanta, “from that which is known (to Ishwara)” or “that which is illumined”. This means Maya who is Sakshi Bhasya, “known by the Sakshi”. Thus, Ishwara, with the help of Maya, created the world. Maya is seen as the Upadana Karana, the material cause, of the universe. 

Six Things Which Cannot Be Created  Swamiji spoke of the six ‘Eternalities’ which are in contrast to Ishwara’s creation which is ephemeral. These six are eternal, i.e. they are beginningless and endless: 

i) Ishwara Himself, the universal Soul; ii) Jeeva, the individual soul; iii) Chit or Pure  Consciousness; iv) the difference between Jeeva and Ishwara; v) Avidya; and vi) the connection between Avidya and Chit. This last item is also called Time. Time is eternal. 

Tatastha Lakshana of Brahman – Indirect Pointer 

1-2 Creation is the natural function of Ishwara. Creation is, therefore, the Swaroopa 

Lakshana of Ishwara, the very nature of Ishwara. The line speaks of the Reality in terms of 

His Creation. This makes it the Tatastha Lakshana or indirect pointer of Brahman. Thus, the 

Swaroopa Lakshana of Ishwara becomes the Tatastha Lakshana of Brahman!  

3 Tam Vande: “To Him do I bow”. The Guru is held in the highest regard. The student is made to understand what should be the level of his humility when approaching his Guru. To the Guru, due prostration is offered with love and devotion.  Swaroopa Lakshana of Brahman – Direct Pointer 

4 Two words in the same case as ‘Tam’ are used which point directly to Brahman: 

Vidyateertha: There is a fact that some scholars have dug up about Sri Vidyaranya. 

During his days as Madhavacharya, he wrote a Smriti called “Parashara Madhava”. In that he mentions that Bharatiteertha is his Guru and Vidyateertha is his Param Guru.  Incidentally, there is much conjecture even about who Sri Vidyaranyaji himself is. Some think that he was Saya Acharya, whom we have already introduced as his brother. Doubts on historical facts continually arise regarding people, their relationships and events relating to their lives.

Here, the point is that the Guru is looked upon as no different from Brahman, the Reality. The Guru, by being an embodiment of all that is required for treading the spiritual life, is the best direct indicator of what Reality is like.  

The name of Sri Vidyaranyaji’s Guru was Bharti Teertha. But the Guru’s name is not  supposed to be taken directly by the disciple. So an indirect name is used. “Vidyateertha”, the name of his Param Guru, is used to indicate his own Guru. The name also fits in well as the main function of the Guru is to impart Vidya or knowledge. 

On this point, Swamiji quoted a verse where it is said that five person’s names should not be taken directly. They are: i) one’s own name, as it draws attention to oneself; ii) one’s Guru’s name, as a mark of respect; iii) a Kripana, meaning a very wretched or  miserly person, as it invites inauspicious thoughts; iv) one’s eldest son (Jyestha Putra), as he is regarded as no different from oneself; and vi) one’s wife, as she is part of oneself. 

This is the richness of Indian tradition; it is observed by men of culture throughout India. 

Maheshwara:  Who can be “greater than Ishwara” but Brahman Himself. In this  way, both these terms are direct references to Brahman, and become the Swaroopa  Lakshana for Brahman.  

The Anubandha Chatushtaya:

Before we leave the first Slogam, it is traditional to give the Anubandha Chatushtaya: 

i) Adhikari (the eligible candidate): Aham Vande; the devotion implied in salutation represents the Sadhana Chatushtaya required as a qualification. 

ii) Vishaya (subject): the entire verse can be taken as the subject as it contains the Tatastha and the Swaroopa Lakshana of Brahman. 

iii) Sambandha (connection): There is a knowledge-knower connection to the text. 

iv) Prayojana (purpose): To impart Vidya is the purpose of this text. 

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Next
The following diagram illustrates the full content of the next 12 slogas: 
Continues

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