AM

 ### Purushottama Masa Mahatmya: Chapter 26 (Summary)

Sage Valmiki narrates the final rituals and the significance of concluding the month-long Purushottama Masa fast to King Dridhadhanva.

#### The Significance of Ritual Conclusion (Udyapan)

Sage Valmiki explains that the **proper conclusion (Udyapan)** of the vows taken during Purushottama Masa is as vital as the observance of the fast itself. To complete the vow, the devotee must perform specific acts of charity (Dana) corresponding to the disciplines they followed throughout the month:

 * **Dietary Vows:** Those who observed *Nakta* (eating only once at night) should offer food and gold to Brahmins. Those who abstained from salt should donate various food essences.

 * **Lifestyle Vows:** If one slept on the ground, they should donate a mattress and bed. Those who ate on leaves should feed Brahmins and donate ghee and sugar.

 * **Abstinence Vows:** Those who renounced oil should donate ghee; those who renounced ghee should donate milk. Those who abstained from footwear should donate shoes.

 * **Spiritual Disciplines:** Those who practiced silence (*Mauna*) should donate gold, sesame seeds, and a bell. Those who performed regular lamp offerings (*Deep-daan*) must continue the tradition.

#### The Essence of Devotion and Charity

The Sage emphasizes that while specific donations are prescribed, **shraddha (devotion)** is the most important element. Even if a person cannot perform elaborate rituals due to lack of resources, a small offering made with sincere devotion is sufficient to complete the vow.

#### Key Highlights of the Discourse:

 * **Spiritual Merit:** Observing the fast with discipline and devotion ensures a place in Vaikuntha (the abode of Lord Vishnu).

 * **The Power of Kusa Grass:** Sage Valmiki highlights that *Kusa* grass is sacred; it is believed that Lord Brahma resides at its root, Lord Vishnu in the middle, and Lord Shiva at the tip. No religious rite is considered complete without the use of *Kusa*.

 * **The Necessity of Dakshina:** Giving *Dakshina* (offering/honorarium) to Brahmins at the end of the fast is mandatory. Neglecting this or failing to follow the concluding rules renders the fast incomplete and may result in negative consequences.

 * **Dietary Purity:** Eating only one meal a day during this month is described as highly purifying, capable of destroying even grave sins.

#### Conclusion

The chapter concludes with King Dridhadhanva feeling deeply inspired. Realizing that the disciplined observance and proper conclusion of the Purushottama Masa fast lead to both worldly prosperity and ultimate liberation, the King pledges to complete his vows with absolute dedication and precision.

Would you like to know more about the specific benefits of observing these vows during Purushottama Masa?

BG 13.28

 Bhagavad Gita Chapter 13, Verse 28 (13.28) is commonly translated as:

“He who sees the Supreme Lord existing equally in all beings, the imperishable within the perishable, truly sees.”

A Sanskrit transliteration:

samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram
vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati

A concise meaning:
The verse teaches seeing the same divine reality present in every living being. Bodies and forms change and perish, but the underlying Self / Supreme reality is described as imperishable and equally present in all. The phrase “yaḥ paśyati sa paśyati” (“the one who sees, truly sees”) emphasizes a deeper spiritual insight rather than ordinary perception.

Different commentators interpret it slightly differently:

• Adi Shankaracharya emphasizes the one undivided Self in all beings.
• Ramanuja reads it as seeing the Supreme present in all beings while preserving distinction.
• Madhvacharya emphasizes the Lord’s presence while maintaining difference between God and souls.

If you want, I can also  explain 13.28 word-by-word or  give the surrounding context from verses 13.27–29.

Adhik maas

 In the Hindu calendar, Adhik Maas (also spelled Adhik Mas or Purushottam Maas) is called the “intercalary month” or “leap month” in English.

Adhik Maas is an extra month added roughly every 32.5 months to align the lunar calendar with the solar year. Without it, lunar months would drift away from seasons and festivals.

It is also commonly known as:

• Purushottam Maas — a devotional name, especially in Vaishnav traditions, associated with Vishnu / Purushottam.
• Malamas — a traditional term used in some regions.

For example, if an extra lunar month falls in the period of Shravan, it may be called “Adhik Shravan.”

Are you asking for its English name, religious significance, or what it’s called in a specific language?

GRS

 The provided images contain spiritual and philosophical teachings, likely transcripts of talks given by "Gurudev."

 * **image.png** is titled "51. समाधि" (Samadhi). It discusses the concept of Samadhi, describing it as the state of experiencing the oneness of all creation. It differentiates between various states: Savitarka Samadhi (with logical awareness), Jada-Samadhi (associated with deep sleep/inactivity), Anandamaya Samadhi (beyond logic/blissful), and Nirvikalpa Samadhi (beyond bliss/indescribable).

 * **image_2.png** is titled "52. जो तुम जानते हो" (What you know). It features a dialogue where "Gurudev" explains that there is no end to learning, but there is an end to being freed from learned education, which leads to becoming "hollow and empty". It ends with a highlighted riddle: "पहेली: वह कौन सी बहुमूल्य वस्तु है जिसे तुम खोते कहीं हो और पाते कहीं और हो?" (Riddle: What is that precious thing which you lose somewhere and find somewhere else?).

BG 13.27

 Bhagavad Gita 13.27 states that all beings, whether moving or unmoving, are a combination of the field of activities (the body) and the knower of the field (the soul).

 * **The Field of Activities (*Kshetra*):** This refers to the material body, which is composed of insentient material energy.

 * **The Knower of the Field (*Kshetrajna*):** This refers to the eternal soul, which is the source of consciousness.

According to these teachings, consciousness serves as the evidence of the soul's presence; therefore, wherever consciousness is found, the soul must also be present. This explains how even non-moving entities, such as plants, are considered to have life.

Would you like to explore more about the concept of the "knower of the field" in other chapters of the Bhagavad Gita?

A EB bks

 

Books from Gnyana Sangha range from Beginner level to Renunciation [Sannyasa] level

by Ekta Bathija | Jun 10, 2026 | Advaita, Buddha, Direct Path, Guru, Knowledge, Scriptures

Question:

Hello Didi, I understand better when I read rather than when I listen. Are there different books for different levels of Seekers in Gnyana Sangha? If you could tell me which books a beginner should start with, and then which are intermediate and which are very high-level, it will help my journey. I have all your books, including journals, but don’t know where to dive in first. Please shed some light, Didi.

 

Answer:

All teachings in Gnyana Sangha are based on Self-Inquiry; every book emphasizes Direct Seeing only. Direct Seeing teachings are pointers towards the discovery of who I truly am.

 

BEGINNER LEVEL:

An absolute beginner who doesn’t even know what the path is about can find the map in the book, ‘365 Insights That Liberate: Advaita Drishti: Volume 1: Direct Seeing of Non-Duality’.

A beginner who has a strong inclination for finding that which lies beyond the mundane has a strong belief, ‘I am the body’ or ‘I am the mind’ or both. The pointers that can dissolve this assumption to allow room for seeing what lies beyond can be found in the book, ‘I: Ko’Ham Drishti: Direct Seeing of Ramana Maharshi’s Who Am I [Nan Yar]’.

A beginner who has realized that, beyond the body-mind beliefs, there lies the assumption, ‘I am the doer’ or ‘I am the experiencer’ or both, can benefit from the book, ‘Black Hole of Equanimity: Rama Drishti: Direct Seeing of Rama Gita’.

Beginners who have attended an Advaita Beginners retreat can continue to journal post-retreat in the ‘Viveka Journal Level 1′.

Beginners who have attended a Buddha Beginners retreat can continue to journal post-retreat in the ‘Buddha Journal Level 1′.

 

INTERMEDIATE LEVEL:

Seekers who are serious about recognizing their true selves beyond the limited body-mind identities of the Waker, Dreamer, and Sleeper can benefit from the book, ‘Spiraling Avenues: Waking, Dreaming, Sleeping, Being: Swapna Nidra Gnyana Sadhana Volume 1’.

As the Wake-Dream-Sleep exploration deepens, the deeper pointers from the book, ‘Beyond the Veil of Sleep and Dream: Swapna Nidra Gnyana Sadhana’, can help reveal the reality of Nobodyness.

When the interest develops in figuring out how the Waker-Dreamer-Sleeper superimposes on Nobodyness, and WakingWorld-DreamWorld-SleepWorld superimposes on Nothingness, then the book ‘It’s A Rope Not A Snake: Adhyaasa Drishti: Volume 1: Direct Seeing Of Adhyaasa’ can help.

Intermediate Advaita Samadhi retreat and online weekly Samadhi attendees can benefit from ‘I Am That Retreat Samadhi Journal Level 1: Direct Seeing pointers from Nisargadatta Maharaj’s I Am That.’

Intermediate Buddha Samadhi retreat attendees can benefit from ‘Buddha Journal Level 2′ and ‘Buddha Journal Level 3.’

Buddha online Samadhi and weekly session attendees can benefit from the ‘Dependent Origination’ Journal [will be published soon].

 

ADVANCED LEVEL:

Those moving higher in Ajaata Vaada can benefit from the book, ‘Guru Tattva Drishti: Be Spiritually Independent Because There Is No External Guru’.

When Viveka or the power of discernment has blossomed, then the Viveka Level 2 Journal might prove beneficial.

Buddha Jhana journals will benefit those who have learnt the respective Deep Jhanas in the Buddha retreats.

• • If Deep Jhana One has been learnt at a retreat, then the Jhana One Journal will be beneficial.
  • If Deep Jhana Two has been learnt at a retreat, then the Jhana Two Journal will be beneficial.
  • If Deep Jhana Three has been learnt at a retreat, then the Jhana Three Journal will be beneficial.
  • If Deep Jhana Four has been learnt at a retreat, then the Jhana Four Journal will be beneficial.
  • If the Base of Infinite Space has been learnt at a retreat, then the Base of Infinite Space Journal will be beneficial.
  • If the Base of Infinite Consciousness has been learnt at a retreat, then the Base of Infinite Consciousness Journalwill be beneficial.
  • If the Base of Nothingness has been learnt at a retreat, then the Base of Nothingness Journal will be beneficial.
  • If the Base of Neither Perception nor Non-perception has been learnt at a retreat, then the Base of Neither Perception nor Non-perception Journal will be beneficial.

 

EXPERT LEVEL:

Ajaata Vaadins who have recognized spontaneous Dispassion arising within can benefit from the book, ‘Insight of Dispassion: Vairagya Drishti: Direct Seeing of Vairagya Shatakam by Bharthruhari.’

Ajaata Vaadins, whose Samadhi has matured from closed-eyed to open-eyed, can benefit from the book, ‘I – I: Direct Seeing of Ramana Maharshi’s Teachings on the Self: Aham Sphurana Drishti’.

When Open-Eyed Samadhi starts happening, the ‘I – I Journal Level 1: Ramana Maharshi’s Deep Sleep and Closed-Eyed Samadhi’.

When Open-Eyed Samadhi starts maturing, the ‘I – I Journal Level 2: Ramana Maharshi’s Awakened Sleep and Open-Eyed Samadhi’.

Buddha expert-level journals will benefit the experienced Long-Samadhi practitioners:

• • If Cessation has been spontaneously attained in Jhana Samadhi, then the Cessation of Perception and Feeling Journal will be beneficial.
  • When Metta Jhanas mature to abidance in Voidness or Shunyata, then the Shunyata Journal will be beneficial [To be published].

 

When Dispassion matures, leading to liberation from ‘personhood’, then the book, ‘Life Without I: Asanga Drishti: Vaanaprashta for This Age’ will be of great assistance.

When Dispassion matures to natural renunciation or Sannyasa, then the book, ‘Burning the Bridges to Ignorance: Avadhuta Upanishad Drishti‘ will be beneficial

AG

 Here are Āṣṭāvakra Gītā 18.4–7 with Sanskrit, IAST transliteration, and commentary. (Note: minor variations exist across manuscripts; this is the commonly cited recension.)

Verse 18.4

Sanskrit

मृषैव भावो न हि भाव एव
नाभाव एवास्ति न च भाव एव ।
यथार्थतत्त्वं परमार्थसिद्धं
तत्त्वं विदित्वा न पुनर्भवः स्यात् ॥

Transliteration (IAST)

mṛṣaiva bhāvo na hi bhāva eva
nābhāva evāsti na ca bhāva eva |
yathārthatattvaṃ paramārthasiddhaṃ
tattvaṃ viditvā na punarbhavaḥ syāt ||

Commentary

This verse dismantles the ordinary categories of “real” and “unreal.” It says the perceived world (bhāva) is ultimately mṛṣā—a mistaken appearance. Yet it is not absolute non-existence either, because it appears in experience.

The key shift is epistemic: once the true nature (yathārtha tattva) is known as the absolute reality (paramārtha), the cycle of rebirth (punarbhava) ceases—not by changing the world, but by correcting perception.

Verse 18.5

Sanskrit

न दूरं न च संनिधौ तत्त्वमात्मा स्वभावतः ।
अव्ययोऽयमचिन्त्यश्च नित्यशुद्धो निरञ्जनः ॥

Transliteration (IAST)

na dūraṃ na ca saṃnidhau tattvamātmā svabhāvataḥ |
avyayo’yamacintyaś ca nityaśuddho nirañjanaḥ ||

Commentary

The Self (Ātman) is not spatially distant or near—it is not located in space at all. It is ever-present by its very nature (svabhāva).

It is described as:

• Avyaya: undecaying, unchanging
• Acintya: beyond conceptual thought
• Nitya-śuddha: eternally pure
• Nirañjana: unstained, untouched

This verse directly negates the idea that liberation is a journey. It is a recognition of what is already the case.

Verse 18.6

Sanskrit

सर्वं कल्पनया सृष्टं आत्मा शुद्धोऽसि निर्मलः ।
मोहं त्यक्त्वा सुखी भव न दुःखं किञ्चिदस्ति ते ॥

Transliteration (IAST)

sarvaṃ kalpanayā sṛṣṭaṃ ātmā śuddho’si nirmalaḥ |
mohaṃ tyaktvā sukhī bhava na duḥkhaṃ kiñcid asti te ||

Commentary

Everything experienced is described as kalpanā—mental construction or conceptual superimposition.

The Self is already pure and untouched. The instruction is not to become pure, but to abandon moha (delusion/misidentification). Sorrow exists only within the framework of mistaken identity.

The tone here is practical: freedom is immediate once false identification drops.

Verse 18.7

Sanskrit

यथा मृगतृष्णायां सलिलं नैव दृश्यते ।
तथा विश्वमिदं सर्वं आत्मन्येवावभासते ॥

Transliteration (IAST)

yathā mṛgatṛṣṇāyāṃ salilaṃ naiva dṛśyate |
tathā viśvam idaṃ sarvaṃ ātmanyevāvabhāsate ||

Commentary

This uses the classic analogy of mirage water (mṛgatṛṣṇā): just as water appears in a desert but is not truly there, the universe appears as objective reality but is actually only appearance within consciousness.

Importantly, this is not nihilism. The appearance is not denied; its independent reality is denied. Everything is seen as manifestation within the Self alone.

Overall Essence (18.4–7)

Across these four verses, Ashtavakra is pointing to a single insight:

• The world is not absolutely real, yet it appears.
• The Self is not distant, but ever-present.
• Bondage is not real change, but mistaken identity.
• Liberation is immediate recognition, not gradual attainment.

If you want, I can also map these verses directly to Advaita Vedānta (Śaṅkara’s terminology like mithyā, adhyāsa, sākṣin) or compare them with Bhagavad Gītā 2.16–2.30, which carries a very different pedagogical tone.