The Ultimate Power of Surrender - Part 3

The Ultimate Power of Surrender

Part 3 of 3 – Lessons 16 to 20

Lesson Number 16 : The story of the most crooked person who humbled even Ishwara

There is one word that stands as the king of all spiritual practices. That word is Vairagya.

In English, it means renunciation.

However, even the most advanced spiritual seekers often misunderstand this word.

Many confuse Vairagya with cultivating good habits or noble qualities, believing these will shape their destiny.

But here’s the truth: destiny is not determined by habits or qualities alone.

This story will reveal that even the most crooked and unworthy person can achieve unimaginable success if it is written in their destiny.

At the same time, the reason we strive for good habits is because Vairagya—true renunciation—has the power to transform destiny itself and open the door to divine grace.

Tomorrow, we will explore how this happens.

For today, here is the story of the most crooked and unworthy person who, by destiny’s play, became a king and humbled even Ishwara Himself.

Once upon a time, there was a couple who longed for a child. Eventually, they were blessed with a son—but he was unlike any other.

This boy was born without arms or legs. He had eyes, ears, a nose, and a mouth, but no hands or feet. Just a body. His parents, though shocked, accepted him as their fate. They loved him dearly but were burdened by his care.

As the boy grew up, something unexpected happened—he began to speak. Not only that, but he was fearless and bold, often scolding his parents if they ever faltered in taking care of him. One day, out of frustration, his parents said, “You have no hands or feet. If we stop taking care of you, who will?”

The boy, calm and unshaken, replied, “What is mine will come to me. If it is written in my destiny, someone will take care of me. Why worry about it?”

This response only made his parents angrier. Overwhelmed by their own frustration, they decided to abandon him in the forest. They left him near a tree, alone and helpless.

Now, destiny has its way of weaving unexpected turns. A group of cowherds happened to pass by and stumbled upon the boy.

At first, they thought he was some divine being—a deity, perhaps—because of his unusual appearance. They approached him respectfully, saying, “O Maharaj, it is our great fortune to see you. Can we serve you something to eat?”

The boy, with his usual confidence, nodded, and they fed him their bread and milk. Soon, the cowherds found joy in taking care of him.

They admired his courage, even though he sometimes scolded them too! But they never minded—they saw him as someone special.

One day, as fate would have it, Sage Narada was passing through the forest and noticed this peculiar boy. Intrigued, Narada observed the boy’s fearless demeanor and thought, This is remarkable.

Even without arms and legs, he’s so confident, so unaffected by his circumstances.

Narada went straight to the heavens and narrated this story to Brahma, Vishnu, and Shiva. “O Lords, there is a boy in the mortal world unlike any I’ve ever seen. He is completely detached, fearless, and indifferent to his condition.”

The 3 Ishwaras decided to visit the boy themselves. When they appeared before him, he looked at them with disinterest and asked, “Who are you?”

Brahma, Vishnu, and Shiva replied, “We are the Trimurti—Brahma, Vishnu, and Shiva. We’ve come to see you.”

The boy scoffed, “Well, now you’ve seen me. You can leave.”

The gods, surprised by his audacity, said, “Our appearance is never in vain. Ask for a boon, and it shall be granted.”

The boy replied confidently, “I need nothing from you. What is mine will come to me, no matter what. You may leave.”

Despite his dismissal, the gods were impressed by his detachment.

They decided among themselves, Let us grant him something extraordinary anyway.

The next morning, the boy woke up to find himself lying on a platform in front of a grand city.

Miraculously, he now had arms and legs! It so happened that the king of that city had passed away the previous day, and the custom was to make whoever was found at the gates of the city the new king.

When the gates opened, the people saw the boy sitting there. Declaring it divine will, they crowned him king.

Even as a king, the boy’s fearless nature didn’t change. He scolded his ministers if they made mistakes and told them, “You didn’t make me king. It was my destiny.” His confidence and wisdom awed everyone.

Later, he summoned his parents to his palace. They came, trembling with fear, expecting punishment.

Instead, the boy said, “Do you not recognize me? I am your son, whom you left in the forest. You see now?

This kingdom was always my destiny.”

This story teaches us that what is written in our destiny will come to us, no matter the circumstances. Just as a cow recognizes her calf among thousands, destiny always finds its way.

The boy’s life was a testament to the spiritual law he followed unwaveringly: “Whatever is destined in my name will come to me.”

Despite his crooked attitude and apparent flaws, he received Ishwara's grace as a reward for his fearless adherence to this law.

However, it’s important to understand that this is an exception, not the rule. Tomorrow, we will uncover what truly changes our destiny and why forming good habits by themselves doesn’t help us change our destiny—but when these habits lead you to Vairagya—the ultimate renunciation—that is what wins us God’s grace.

Lesson Number 17: Vedanta: The Only Path to Completely Destroying the Mind

Vedanta stands alone as the only system in the world that guarantees the complete and total destruction of the mind. Swami Vivekananda conveys this truth even more directly, declaring: "Kill the mind!"

For many, such a command is difficult to grasp and easy to misunderstand. This is why we must carefully extract the nectar of Vedanta to arrive at its monumental conclusion.

An accessible way to understand this truth is through the example of a dream. Imagine you are in deep sleep and dreaming. In the dream, you are drowning in water, gasping for breath. You attempt to meditate, control your fears, and concentrate with all your might, yet nothing works.

Why?

It is because you are still operating within the realm of reflected consciousness, bound by Maya and dominated by karma.

What is the solution?

You must wake up.

The moment you awaken, the water disappears, and there is nothing to fight or struggle against. This waking up is surrender. It requires neither control nor concentration.

Control and concentration are useful steps for those who do not yet understand surrender. But if you cling to them as the ultimate goal, you will never succeed in destroying the mind.

When you truly awaken, the mind dissolves, and with it, the entire scene of karma vanishes. Only YOU remain—pure, untainted, infinite.

This leads us to the core teaching of Krishna in the Bhagavad Gita:
"The beginning is the unmanifest, the middle is the manifest, and the end is unmanifest. Therefore, fight, Arjuna, and kill—nothing will happen to you."

What does this mean?

• The beginning of karma is unreal.
• The middle of karma is unreal.
• The end of karma is unreal.

In a dream, karma is created. In waking life, the dream is maintained. In deep sleep, the dream dissolves.
The only reality is Sat-Chit-Ananda—Existence, Consciousness, and Bliss.

Yet, the power of Maya reverses this truth. It makes Sat-Chit-Ananda seem unreal and karma appear real. As Bhagwan Ramakrishna says:
"We animate the dead intellect and make it appear alive, while ignoring the conscious Atman, which is the only reality."

No wonder we are addicted to controlling and concentrating on the illusions of our own dreams.

We refuse to recognize pure consciousness because we are hypnotized by reflected consciousness.

Yes, we must live practical lives, taking care of worldly responsibilities. But if, after decades of chasing relationships, careers, money, and health, we finally realize that we made an unreal thing seem real, we will look like fools.

Fools who spent lifetimes fighting for the ephemeral, clinging to absurd spiritual practices, and worrying about fleeting problems.

Occasionally, we must catch the scent of truth in this dirty hole called the world, as Vivekananda so aptly describes it.

If you strip away the dirt, you can navigate the world with dignity. Otherwise, life becomes a endless charade of delusions—a dead mind, a lifeless intellect, and a billion-year-old corpse of the ego parading as reality.

Tomorrow, we embrace Vairagya—the ultimate renunciation—the path to winning God’s grace.

Lesson No 18: A lesson on Vairagya-The Fascinating Study of Atman, Maya, and Liberation

We saw earlier that the Atman, being of the nature of pure consciousness, can never be in bondage, while the mind, being inanimate and a mere tool, cannot experience bondage either.

So, who is bound?

The Jiva—the combination of Atman and mind—is what appears to be in bondage.

However, Vedanta teaches us that the Atman has no real relationship with the mind. This supposed relationship is a false visualization, known as Maya.

Now, let us explore how the Atman seems to establish a connection with the mind and gets tied to the world. This is a fascinating study that, when understood, will lead you to liberation.

The Goal: Atman Sakshatkar

The ultimate goal is Atman Sakshatkar (Self-realization)—to realize that the Self is the only conscious reality and everything else is inert, mere superimpositions of names and forms within the Self.

Vedanta declares that there is only one way to attain this realization: Vairagya (renunciation).

• Vairagya is the opposite of Raag—strong attachment or likes for the world.

These are profound truths, not to be read casually.

Remember, everything other than the Atman is a play of Maya and its three Gunas: Sattva, Rajas, and Tamas.

Rajas guna creates

Sattvic guna maintains

Tamas guna hides and destroys

You can visualize Sattvic as a calm, still lake—peaceful and without movement. In this serene state, we have the greatest opportunity to realize the Self.

Visualize Rajas as a fast-flowing river, rushing with energy. Imagine placing something in the water—it’s carried away 500 meters before you even notice. Rajas generates activity, attachment, and desires, binding us to the world with its relentless motion.

Visualize Tamas as the stillness of the dead of night—everything at a standstill. It symbolizes ignorance, inertia, and laziness, creating stagnation and obscuring clarity.

The Guna Puzzle: What Binds Us?

Shankaracharya explains that the gunas alone cannot bind the Atman.

Just as a potter cannot make a pot with clay alone—needing water, air, and sunlight—the gunas require something else to tie us to the world.

That "something else" is Raag (attachment) and Dvesh (aversion).

• Raag is our strong likes and attachments to objects or people.
• Dvesh is our strong dislikes and resentment for objects or people.

These two forces—like water and air to clay—combine with the gunas and create bondage.

Shankaracharya teaches:
"If you free yourself of Raag and Dvesh, the gunas of Maya cannot bind you."
(Read that a million times—it is the key to liberation.)

What this means is the gunas catch hold of your subtle body and gross body because of this "Raag Dvesh" otherwise it cannot have any control over you. That is the key

How to Free Yourself

The only way to dissolve Raag and Dvesh is to see the fault (Dosh) in your thinking process every time you experience strong likes or dislikes.

• Do not see the fault in yourself or others.
• See the fault in the way your thinking fuels these attachments and aversions.

Why?

Because it is this thinking process that activates the gunas and binds you to the subtle and gross bodies.

It makes the unreal seem real and keeps you trapped in the cycle of birth and death.

When you recognize the fault, you begin to give up the objects and attachments binding you, and you free yourself of karma. This shift changes your destiny.

Next time you find yourself intensely loving or hating someone, pause and realize that it is the gunas at play, attempting to control your subtle and gross body. These emotions are not your true nature, but the influence of Maya. Yet, we mistakenly identify with them and become emotional.

This realization does not mean you should suppress all likes and dislikes. Instead, when you rise above the influence of the gunas, you will naturally see and love the Self in everyone. At the same time, you will dislike the obstacles—ignorance, attachment, and aversion—that prevent you from fully loving the Self.

In doing so, you transcend the dualities of like and dislike, freeing yourself from bondage and discovering true freedom.

How Raag and Dvesh Work

Raag and Dvesh operate subtly, starting with your Indriyas (sense organs).

• What you see, hear touch, feel or taste is not virgin. Your eyes, ears, nose, tongue, and skin are already loaded with Raag and Dvesh from your past karma.
• Even before you encounter a person, your senses—guided by karma—decide whom you will like and whom you will dislike.

For instance:

• You may intensely like someone with countless faults.
• You may strongly dislike someone with only a minor flaw.

This happens because the indriyas silently carry Raag and Dvesh. We foolishly believe these feelings originate externally, but they are the result of our own accumulated karma.

These impressions from the senses feed the mind, which depends entirely on sensory input and gets fooled. The mind, in turn, passes them to the intellect, which informs the ego and memory, leading us to animate dead objects and turn them into sources of suffering.

The Rigged System of Maya

This system of Maya is so intricately rigged that it seems impossible to escape. Billion years of meditation cannot unravel it. The solution does not lie in endless contemplation but in direct knowledge:

• Understand the system.
• Learn to use the tools to your advantage.
• Know when to exit it.

Our addiction to worldly pursuits—sports, politics, relationships, and passions—begins with a tiny interaction between the gunas and the senses. In no time, the mind magnifies this into a giant desire that seals our fate.

Before we realize it, the Jiva leaves the body, and the cycle begins anew.

The Proven Path to Liberation

Shankaracharya provides a powerful insight:
"If you practice seeing the fault (Dosh) in your thinking process of likes and dislikes, you will attain what even Samadhi cannot."

By dissolving Raag and Dvesh, the gunas lose their power to bind you, and Maya’s tricks no longer affect you. This is how you break the granthi (knot) of Self and non-Self, freeing yourself instantly.

Vairagya: The Way to Surrender

Buddha said, "The root cause of all problems is desire." Bhagwan Krishna refined this further, teaching, "The root cause of all problems is attachment to desire."

This attachment, known as Raag (strong likes) and Dvesh (strong dislikes), lies hidden within your senses.

It is these subtle impressions of attachment and aversion that drive your responses to the world.

Desire itself arises only later, once these impressions are passed to the mind, fueling its restlessness and binding you further to the cycle of karma.

Realising this distinction is key to liberation—Overcoming Raag and Dvesh at their root prevents desire from binding you and frees you from the grip of Maya.

When you practice seeing the fault in your attachments and aversions, you cultivate Vairagya, the renunciation of Raag. In doing so, you remove the power of the gunas and transcend the delusions of nature.

As Raag and Dvesh dissolve, the Atman shines in its full glory.

Read this a hundred times if needed. This knowledge, distilled over decades, will save your life. It is the easiest and most proven path to surrender to Bhagwan and attain liberation.

Lesson No 19: The Path of Returning Home and Realizing Freedom

To transcend limitations and experience true freedom, consciousness must be returned step by step:
From the body to the mind, from the mind to the intellect, from the intellect to the ego, from the ego to memory, and finally, to the Atman.

Returning Consciousness from Body to Mind

The first step is to draw consciousness back from the body to the mind. However, as we’ve seen, there is no real mind-body connection. The mind has an independent existence and its own agenda, separate from the body.

The origin of the mind lies in the dream state, not in the waking state. It is born out of visualization.

Consider this simple example:

A person eats a full meal and drinks plenty of water before going to sleep. In his dream, he feels hungry and thirsty. No matter how much food or water is in the sleeping body, it cannot satisfy the hunger and thirst of the dream body.

This hunger in the dream is a false visualization. The person was never truly hungry, yet the dream creates this illusion. Why?

Because the mind itself originates from false visualization.

What is the solution? The person must wake up. Upon awakening, he realizes that he was never hungry in the first place.

In this example:

• The sleeping body represents the Atman.
• The dream body represents the mind.

In the waking state, the false visualization from the dream state is maintained.

The mind is created in the dream state, sustained in the waking state, and dissolved in deep sleep.

Therefore, if you want to solve problems of the mind, don’t struggle in the waking state.

The answers lie in the dream state, as the mind has its own independent nature.

You may wish for happiness, but the mind might present thoughts of conflict instead. To understand the mind’s nature, you must realize that it was not born in the waking state.

The Illusion of Mind-Body Connection

One might argue that there is a connection between the mind and body since, in the waking state, if the body is not fed or cared for, the mind does not function properly.

This, however, is not a true connection. It is the dharma of the body to feel hunger and thirst. The body and its needs are independent of the mind.

The mind operates independently, as seen in the dream state. In dreams, the senses (indriyas) and body perceptions merge into the mind, which becomes the sole source of experience.

The Senses and Their Role in Bondage

In the waking state, the senses dominate. The indriyas—eyes, ears, nose, tongue, and skin—pass information to the mind.

While the mind can move across time (past, present, and future), the senses operate only in the present moment.

This creates the delusion of being "stuck" in the body and the present.

However, in the dream state, the senses merge into the mind.

This is where freedom begins.

Once you understand the nature of the dream state, you can metaphorically enter the dream state even while awake.

The Nature of the Dream State

In the dream state:

• The senses lose their influence.You lose body perception
• The antahkarana (inner organ) which is the sum total of mind intellect memory and ego becomes unified as upadhi.. The mind, intellect, ego, and memory merge into antahkarana.

Upadhi means this unified antahkarana realizes its true nature as a tool of Maya.

The mind remembers its origin in Maya in dream state and gains the power to create everything—space, air, fire, water, and earth—within the dream state.

Manifestation in the Dream State

The mind in the dream state has immense creative power. For example:

• If the mind says, "Tiger," a tiger appears.
• If it says, "Deer," the tiger transforms into a deer.
• If it says, "Conflict," a scene of conflict appears.
• If it says, "Peace," the conflict dissolves into peace.

This is because the mind recognizes that Shuddh Chaitanya (pure consciousness) flows from the Atman.

Freedom Beyond the Waking State

The waking, dream, and deep sleep states are not distinct realities but rooms in your mind.

If you remain confined to the "waking room," you will continue to suffer, bound by your environment and circumstances.

However, if you step into the "dream room," you realize the independence of the mind.

Your body may remain in the waking state, but your mind can experience freedom in the dream room—even if only for a few moments. Practise that experience freedom for few seconds

This freedom allows the mind to transcend its limitations. Once the mind tastes this freedom, it realizes that it was always free in the dream state and not bound by waking circumstances.

Practical Application

You can train your mind to move to the dream room through prayer or direct knowledge. This is not about moving the body but about shifting the mind’s focus.

You can shift the mind to dream because it originated in dream

You cannot move this body to dream because this body originated here in waking

So keep it simple. Move the mind to dream room as it is independent

With repeated practice, you will realize:

• The mind originates in the dream room.
• The base of the dream room is the deep sleep room, where bliss resides.

Eventually, you will surrender the waking state to the dream state, and finally, surrender the mind to the Atman, allowing yourself to experience the grace of God.

Tears of Surrender

Your tears should not wet the waking state. Your tears are meant to fall at the feet of God as you transcend the mind and awaken divine vision to see the face of God within your Self.

Lesson No 20: What is Dharma and How It Helps in Surrender?

Dharma is the essence or the core utility of an individual or an object. It is that which cannot be forsaken. To lose it is to be doomed.

For example:

• The dharma of fire is to burn—it will never fail in this.
• The dharma of water is to quench thirst—it is unwavering.
• The dharma of air is to allow you to breathe—it never deserts you.
• The dharma of space is to give you room to move—it always facilitates.
• The dharma of earth is to provide nourishment and food—it never stops.

If any of these fail to perform their dharma, life as we know it would collapse.

In the same way, we possess 14 tools, each with its dharma:

The Dharma of the 14 Tools

• The Dharma of the Senses (Indriyas):
  The senses—knowledge organs and action organs—introduce strong likes (Raag) and dislikes (Dvesh).Eyes see but cannot smell.The nose smells but cannot see.
  If any of these fail, life becomes challenging.
• The Dharma of the Mind:
  The mind's dharma is to commit and introduce sensory objects to you. Without the mind raising a thought, you would not perceive the world.
• The Universal Mind:
  Its dharma is to gift you a Word.
• The Individual Mind:
  Its dharma is to raise a thought and present a form. Without these, interaction with the world ceases.
• The Dharma of the Intellect:
  It provides pain, pleasure, and delusion, helping you decide what is right or wrong.
• The Dharma of the Ego (Aham):
  The ego makes you a doer (Karta) and experiencer. It attaches "I did this" or "I didn’t do this," leading to pain, pleasure, and delusion. Without ego, we would not carry these burdens.
• The Dharma of Memory:
• Memory shapes past experiences. It is a master shaper, molding past experiences much like a potter molds clay. These past experiences, though inherently without reality, are given form and substance by memory. It crafts them into shapes of pain, pleasure, and delusion, keeping you bound in the endless cycle of birth and death.

If memory did not shape our experiences in this way, liberation would be achievable in a single lifetime. This took me two decades to realise--- all that memory does is shape our experiences and we keep coming back into the hands of the potter called Maya.

Think about it.

We live through millions of lifetimes, yet we fail to understand the workings of the tools given to us—especially memory. Memory, like the other tools, does its dharma, but in doing so, it entangles us in Maya’s web.

The tools—mind, intellect, ego, and memory—use us throughout our lives. We, in our ignorance, believe we are in control, but the truth is, Maya has been using us all along. Recognizing this is the first step toward breaking free from this cycle

The Delusion of Maya

Together, these tools fulfill their dharma but deceive you. They create delusion, making the unreal (Maya) appear real and the real (Atman) seem unreal.

If the five elements—earth, air, fire, space, and water—ceased their dharma, there would be no waking, dreaming, or deep sleep states, nor any experiences.

Your Dharma vs. Their Dharma

Your true essence is the Atman, and understanding its dharma is key.

The dharma of the Atman is Sat-Chit-Ananda, which translates to:

• Sat (Nitya): Eternal existence, unchanging and indestructible.
• Chit (Buddh): Pure consciousness, free of ignorance.
• Ananda (Shuddh): Absolute bliss, always pure and untainted.

Sat Chit Ananda is summed up as Nitya-Shuddh-Buddh-Mukta Swabhava:

This is the term that Shankaracharya uses everyday. It is very powerful. You should also use it

say " Nitya-Shuddh-Buddh-Mukta Swabhava" atleast 3 to 4 times a day it will do Magic in your life.

• Nitya: That which always exists which never gets transformed and that is SAT.
• Shuddh: That which can never turn impure- which is always pure no matter what and that is Bliss…Ananda..
• Buddh: That which has no ignorance which is always full of consciousness . that is called Chit
• Mukta Swabhava: Always free, never bound. Mukta swabhav means together these three SAT chit and Ananda is the only thing that is independent and free in this universe and that is YOU

This is your dharma, your true essence.

I highly encourge you to use this Words everyday "Nitya-Shuddh-Buddh-Mukta Swabhava"

The Mistake of Superimposition

Most mistake the dharma of the tools of Maya for their own dharma.

Shankaracharya teaches:
"The ignorant superimpose the dharma of the mind and intellect onto the Atman, while the wise do not."

If, like fools, we embrace the dharma of the 14 tools and the elements of nature, while ignoring our true essence, we may end up knowing millions of things in the universe but fail to recognize our own Dharma.

People read countless books on Dharma, but they fail to separate the Dharma of the Atman from the Dharma of the tools of Maya and nature. This most straightforward truth was never taught to us in schools or colleges. Instead, we set out to change the world without even understanding the Sat (Truth) of Dharma.

The irony is that we often attempt to change the world with pride, without any shame for our ignorance of our true Dharma.

This should not happen.

Your true responsibility is to discriminate between the Dharma of your Atman and the dharma of the 14 tools of Maya. Only then can you set yourself free.

It’s not about controlling every thought or feeling but having the courage to discriminate between the dharma of the Atman and the dharma of the tools of Maya, even in difficult times.

The Path to Freedom

Vivekananda describes this state:
"He who, even when agitated by the sharp interaction of pain and pleasure, is Self discriminating and knowing it to be of fleeting nature remains devoted to the Atman is a real human. He alone with the might of his power tears through the net of the world and breaking the barriers of Maya, emerges like a roaring lion."

The call is clear—know your dharma, embrace it, and transcend the delusions of Maya.

The Glory of Surrender

The greatest mistake we make, lifetime after lifetime, is to superimpose the dharma of the 14 tools onto the Atman. This is the root of our struggle.

Your circumstances may be challenging, and you may feel lost, but this sense of loss is the dharma of the mind and intellect, which declares, "I am lost," or "I am in trouble."

The dharma of the Atman, however, remains unchanged—it is Sat Chit Ananda (existence, consciousness, bliss).

This is not philosophy but reality. Unless you separate the dharma of the Atman from the tools of Maya, you will not progress.

Again and again, you must remind yourself that there is no consciousness in the mind, intellect, or the 14 tools. They are like lifeless corpses animated by the reflected consciousness of Maya.

The Delusion of the 14 Tools

It is due to the three gunas of Maya (Sattva, Rajas, Tamas) that consciousness becomes reflected, and the lifeless 14 tools seem to come alive, causing you pain and confusion. This illusion is like a movie:

• The memory is the reel, where names and forms are stored as shapes in subtle form.
• The intellect is the screen, where the reflected light projects these names and forms.
• The ego experiences the projection.
• The mind wraps objects of the world with these shapes, making them appear to come from the external world.

The names and forms appear to move, interact, feel, think, and experience, but when you try to grasp them—like trying to catch the names and forms on a screen—you find nothing.

In reality, these names and forms are nothing but shapes stored in memory, animated by reflected consciousness.

They seem real in the waking state but disappear at night in sleep, leaving only the Atman and the gunas of Maya.

The Root Cause of Problems

The world or your mind is not the root cause of your problems. The root cause is Avidya (ignorance), created by Maya.

• The Atman is hidden behind the dense darkness of Tamas, allowing only reflected consciousness to dominate our perception.
• We have forgotten pure consciousness and live and die in reflected consciousness.

The solution is Vichaar—discrimination through intellect. By discriminating, you separate the dharma of the Atman from that of the 14 tools and establish yourself in the glory of Sat Chit Ananda:

• Nitya: That which always exists which never gets transformed and that is SAT.
• Shuddh: That which can never turn impure- which is always pure no matter what and that is Bliss…Ananda..
• Buddh: That which has no ignorance which is always full of consciousness . that is called Chit
• Mukta Swabhava: Always free, never bound. Mukta swabhav means together these three SAT chit and Ananda is the only thing that is independent and free in this universe and that is YOU

Karma and Knowledge

Your circumstances, no matter how difficult, do not change the essence of your Atman.

The day is ruled by karma, not knowledge.

Karma produces effects regardless of how much you know. Knowledge's function is not to stop karma but to liberate you through discrimination, as Shankaracharya says.

• 75% of your problems come from suffering, and suffering is born from ignorance, not karma.
• Karma may bring pain, but the grace of God can reduce or eliminate it. However, whether karma favors you or not, the realization and strength of surrender destroy the majority of your suffering.

The desire to surrender itself is a gift of God's grace.

Do not foolishly think that unfavorable karma means God is not helping you.

God always helps in the area of surrender.

If you focus on surrender, you will never lose trust in Him.

The Divine Witness: Tripura Sundari

The first person you fall in love with is your Self. When you love yourself, you become the most powerful person in the world.

Who resides in this Self that is the source of all attraction and love in the world?

She is Tripura Sundari, the divine witness of the three states—waking, dream, and deep sleep.

• In her non-dual form, she is Brahman.
• In her dual form, she is Shuddh Chaitanya (pure consciousness), the power of Brahman that manifests the universe.

She is the inconceivable difference in non-difference, residing as pure consciousness in your heart and others. She is the Sat Chit Ananda Swaroop of Brahman.

She moves, and everything moves. She creates Maya and its three gunas, making the world attractive and hiding Brahman.

She resides in Ishwara as the universal soul and in you the Jiva as the individual soul, Atman.

The difference between Ishwara and Jiva lies in their upadhi:

• Ishwara's upadhi is Maya.
• Jiva's upadhi is Avidya.

Yet, the Shuddh Chaitanya in both is the same—Sat Chit Ananda.

When you give up the upadhi of Maya and Avidya and focus on the Shuddh Chaitanya within your Atman, you will begin to love Ishwara.

This love blossoms into divine grace.

Ishwara unites your Atman with Brahman, paving the way for your liberation.

This is the meaning of Ayam Atman Brahman from the Mandukya Upanishad:
"This Atman is Brahman."

The Final Realization

This is how your mind gets destroyed completely.

Your mind dissolves completely, and your Atman merges with Brahman.

The entire pursuit of knowledge—whether physics, mathematics, or astronomy—ends here, as Vedanta reveals the origin of consciousness:
"Ayam Atman Brahman."

This consciousness resides in your Atman, and this Atman is Brahman.

In searching the origin of the universe or anything we were always searching for the origin of consciousness and Vedanta ends that study.

You discover the 15th person, the divine Tripura Sundari.

All along, you sought her in the 14 tools. She resides as divine consciousness in your heart, symbolically as a lotus and as the Goddess Kamadhenu, the wish-fulfilling power of Brahman.

The Gift of the Human Body

Shankaracharya asks: Who gave you this human body?

You didn’t ask for it, nor did you have the power to create it.

It was gifted by Ishwara, in whom resides the Goddess Tripura Sundari.

To Ishwara or her, surrender everything.

When God gave you this body without your asking, He will surely take care of everything else in your life.

You dont need to ask a human being for help says Shankaracharya ask Him who gave you this human body.

Surrender to Him completely, and He will kindle the love for God in your heart, setting you on the path of liberation.

"Ayam Atman Brahman."

This is the ultimate realization of surrender: Your Atman is Brahman.