An interpretation By Shiny Lal





Adhyaaropa darsanam is the first chapter of darsanamaala. Here explain the method of attributing qualities / qualification to different items connected with science and non science subjects. Even in ordinary things we 

attribute qualities like beauty , sincerity ,etc like we say beautiful butterfly / place / home etc and devoted men /scholars/scientists/ thinkers.. Even the qualities of god are attributed by men.. By attributing many 

qualities we build an image in our mind based on which we search the ultimate truth, this is what known as adhyaaropam.

1.Before the creation of the material world and universe, nothing existed here. Only the awareness and consciousness existed which is the bodham known as the divine power (Prajnaanam Brahma). From there the 

creation occurred. 

2.All the created materials did not have the names and forms, initially. Like a magician, the universal divine power separated everything step by step and attributed qualities in (to) them and later their names.

3.Like a tree and all the qualities of that tree are hidden in the seed, the whole universe remained hidden in Brahmam which was the absolute essence of all these.

4.There are two types of forces/energies/sakti in the nature. First one is the positive and the other one is negative. The former is constructive in nature and the other one is destructive.

5.The creation of the universe was done by the divine power like an artist creates a picture or sculpture from his mind. Thus the universe is well designed and defined in a similar way as the artist draw the picture..

6.Like a yogi’s experience remain hidden in him and gets demonstrated only when he exposes them , that the qualities remain in the divine power, till it was demonstrated by creating the universe in the present form.

7.People think everything is different due to their ignorance, when the depth of knowledge increases they understand that ultimately everything is one (everything converges into one). (As we say all the four forces- 

gravitational ,electrostatic, weak and strong forces-can ultimately be converged into one). Guru compares this with in darkness (ignorance) people see the ghost, but when the light (knowledge) comes the ghost 


8.The city (of ghost) was not there (vacuum) before it was created , like that the univers was also vacuum in where the omnipotent omnipresent divine power created the world.

9.Only one universe was created starting from the sun(s) first and then others in the order. But it is like a world is created by us in our dream, there came into existence the universe from the Brahmam /atman.

10.Like a banyan tree grows from a minute seed, the universe got developed / created /formed/…from the minute (sookshma) awareness and consciousness (swabhoda and prajnaana) which also called/known as 

akhanda bodham thus ends the Adhyaaropa darsanam chapter meant for learning and teaching the absolute reality and the experience of the akhanda bodham.






1.From the torrential energy came / evolved out the material world / jagath. That was minutes t and intensely dense us first. This was the essence / starting egg/embryo (brahmaandam) of all the these.Then

came the universe from that, which was present like the yogic saadhana present in yogi.

2.The cause (kaaranam) and effect (kaarya) are inseparable in many causes. What all the material world existing now were not existing initially in this form. How can a non existing thing exist and then how can 

it become non existing. It is because many of these things exist only for small duration/period and that period when compared to the age of the universe was infinitesimally small which is almost like it was none 


3.The one which existed /existing does not have evolution or destruction. What we see /feel /experience that it is existing /or it exist is nothing but maaya. (which is a mere feeling/illution)

If the effect (kaarya) exist without any separation/difference from the cause (kaaranam) then how can the effect be done? Similarly if understanding the effect is not possible clearly, how can we declare that 

the cause was not there ?

4.Brahmam is the one which was neither created nor destroyed. It is the cause and effect also. What we see here in this world /jagath is nothing but a mythya which is temporary form. Ultimately all what are 

seen are no way different from the ultimate and absolute truth which is Brahmam.

5.If only the one (advaitham) exists,then another (dwaitham) cannot exist. If another exists that means another was created,that is possible only from the first one and not separately from a non existing.

6.Even in our body each organs is created from the same zygote came into existence by the union of the egg from the mother and sperm from the father. All the organs came from this and not separately from 


7.Even though the zygote was named so,the organs do have different names / shapes /sizes/….Ultimately they got evolved from the same zygote/embryo.

8.The only one which was existing here was the one with ‘inherent, intrinsic, self guiding, self motivating, self energizing, awareness and consciousness with all the qualities. That one is the Brahmam.

9.That one is the Sath which is the essence , it is the Swabodha consciousness’ and prajnaana (awareness).That is also told as the aananda. (as a part of sath +chith+aananda).

10.Everything has it’s qualities and qualifications derived from the sath/ essence/Brahmam. Nothing else existed/exist/seen here. If anyone thinks that there exists something else(the dwaitha bhaava)he lives in 







What is the reality ? and non reality and what is the truth and what is not? What is the essence and what is not ? What is explained in the Asathya darsanam. It is analyses of non existing which we feel as existing. 

Hence the name asathyam and its vision/understanding becomes asathya darsanam.


1.Everything which we perceive / feel/experience/is linked with our mind at the same time we do not know the answer for the question where and what is the mind. Just the non existing sky has non existing 

blue colour, but we feel the existence of the blue sky, like that only the universe ‘exit’ in the atman.

2.We try to established this world in our mind, the deeper our ignorance the shallower becomes our explanation about the universe. But when the ignorance is removed the shining of the absolute knowledge 

/jnaanam can be perceived. Then we can understand the absolute real /actual /truthful /essence of the cosmos exist,(in Brahmam)

3.People see the ghost in the darkness due to their ignorance and fear complex, but the yogis see the world like what is seen in a dream.

4.By partial knowledge or wrong impress , people may think a rope as a snake in darkness, like that due to the darkness of ignorance, people may think what they see in this world are all real(this is due to 

wrong understanding). 

5.The mind and the mental vision do not have much difference, the mind itself manifest in different ways due to biased knowledge or ignorance. This is just like magician manipulated our mind through his magic.

6.A wise man understands that a mirage is not real (it is the creation of the mind), but a child thinks it is water. Like this a real yogi knows that the world is only the creation of the mind (mental reflection) and 

not real.

7.This world is not created like the butter is created from the milk( the milk fat itself manifest in butter).But the world exist in the Brahmam / aatman or the aatman itself manifest as the world, like a magician 

produces many things( we feel that it is from nothing, but they are existing.)

8.The spiritual capacity /siddhi/saaadhana of a yogi is not different from the yogi himself,. It is the manifestation of the yogic power which exist in him. Like this, the world exist in the Brahmam, but it is 

manifested as maaya(=yogic capacity of the yogi /magical capacity of the magician).

9.A child thinks a doll is real, but not a grown up man. So a real yogi knows that the world is the reflection of the mind like we see the picture ‘forests’ in the clouds.

10.Ultimate fact/truth/reality is one and only one without two (advaitham)the manifestation of the one and only one.






This a common explanation in all the vedanthic texts and the explanation about maaya have gone deep which generally is difficult to understand. In common man’s language it is said that all these are nothing but 

maaya /illution. It echoes that nothing is permanent, everything is temporary. This maaya vaadam or maaya darsanam expains how an unreal factor /observation /experience /facts give the feeling of reality. Guru 

expains what really this maaya through the vision.

1.The maaya which is the part of the Brahmam/absolute truth does not have any form. That itself exist in two types of knowledge as Vidya and Avidya. She (maaya) demonstrates and manifests herself in 

paraavidya, aparaavidya, nature ,knowledge sakti and so on. 

2.Prior to making a pot only the clay existed. This clay manifested as a pot. Before the creation of the world the maaya existed which was the energized form of Brahmam itself. (Indirectly it is expained that Brahmam 

has to parameters inseparably remain as one, like a magnet has north pole and south pole in the same magnet)

3.Like a rope is confused as a snake but when deeply searched for the truth, the real knowledge comes out, like that when deeply searched, one understands that only that only the aatman exist and all other things 

are unreal. Here the former is known as Vidya. The wrong knowledge that a rope is a snake is created by the mind and hence it is known as Avidya. 

4.Avidya makes us think that the aatma is not real and the world is real. The feeling that the unreal is real is due to Avidya.

5.All the sensory organs, functional organs, brain, intellect, panchapraana ,etc remain active in the body due to the fact that an energy /sakti /force exist in the body which the vedantists call as paraa (paraa 

skill) which is only experience able.

6.The awareness and consciousness which itself is the manifestation of the aatman which remains strongly attached with the organs ,create impress like happiness ,unhappiness ,sorrow ,fear ,anger,etc, 

because the ‘real’ (reality) things remain hidden.

7.The energy /sakti/power /force /which can be observed through organs and which can be experimented /demonstrated externally even though it is the part of the aathman itself, it is known as apaara(this is 

also present in the same aatman with paraa like the north and south pole co exist in the magnet)

8.Some times people misunderstand that the pearl is made of silver due to ignorance, like this due to ignorance people think that the world is the aatman and they think it is real.

9.The feeling that a tree is engrossed in a seed is due to ignorance. The tree is not engrossed in the seed; only the awareness and conscious for the development of the tree is engrossed in the seed. Like this 

only the awareness and consciousness for the manifestation of the world is engrossed in the aatman. The world is not engrossed in the aatman (However there are many view points about this which are used for 

strong argumentssays Guru)

10.One should clearly understand that maaya is the embodiment of (three gunas) satwa-rajas-thamo gunas /qualities. Nature and the prakruthi are the manifestation of this maaya. Hence the nature/prakruthi has 

all the tree gunas.






Bhaanam is said to be the light /knowledge/reality /etc. In this vision /darsanam the explanation is given about the reality /truth in the light of knowledge /jnaanam. After knowing about asathya, maaya ,adhyaaropam 

through the explanation of Guru ,one should come to know the reality through Vedanta,in the light of knowledge /jnaanam and experience /anubhoothi /anubhava. Bhaanam means giving light /producing light. The light 

of truth /fact/essence /cause /effect /knowledge /power…..etc.

1.Bhaanam is also the inner feeling of light and realization generated as in an external source. It is said to be like a continuously flying bee creates a vibrating sound. This is like creating an inner light says 

Guru. There are two types of bhaanam one is common (saamanyam)experience and the other is unique /uncommon (visesham).

2.There are four points to be remembered when we go through this explanations. They are the presence of macro bhaanam (sthoolam), micro (sookshmam) cause (kaaranam) and beyond all these (thureeyam). 

Bhaanam word is used with the abovefour Sanskrit words to explain the appropriate natural phenomena.

3.The experience generated in the body and mind by listening /seeing /smelling /tasting /touching etc is known as sthoola (macro) bhaanam as the experience of the body/tissues and cells.

4.The macro /sthoola bhaanam is observable in all the living and nonliving substances like body. Materials /etc. This is the light of external source. For these the words I,he, it, that,etc and their relation with this 

body is applied.

5.All the sensory and functional organs, intelligence ,thoughts, etc are activated directly without an external source, but due to the influence of the inner light known as micro/sookshma bhaanam. The The 

activation of the inner self takes place due to aatma chetana/soul.

6.The experience that I get from my own ignorance or knowledge is known as the kaarana /cause bhaanam. In this approach I, MY and ME are the sthoola /macro factors but the experience is the cause factor 

/ kaarana bhaanam.

7.Beyond the three; micro,macro and cause factors,the fourth one is known as thureeya which is the bhaanam /light of realization that I myself is the Brahmam, here I and me are the common sthoola, but the 

realization of Brahmam is special, which is the thureeyam state.

8.Whenever the light exists the vision exists to see the forms /subjects. When there are no forms /subjects and whenever there is no light, then vision does not exist. Guru says only when the light 

/knowledge/power/strength/exists there exists the vision.

9.The eyes cannot see the eyes directly. Similarly the aatma cannot see the aatma the one which has to be seen using external eyes should have external or internal(source) of light. The aatma does not get 

light from external sources, so for getting the vision of aatma internal bhaanam /light is inevitable.

10.The vision of a material is obtained due to that matter get acted/activated with light. (The light and the surface molecules of the substance act together). Since two factors influence , the light become impure 

compared to the original light. Here one which does not depend upon the external light and depends only on the / illumination, that light is pure and known as ‘sath’






Karma is the action / activity which is the manifestation of movement and energy. For every movement it is said that an immovable base (adhishtaanam) is needed. The base according to Vedanta is the 

karmashtaanam…When the universe evolved the proofs of creation, manifestation and manipulation where taking place. At that time too the movement of materials were taking place. Again for this movement such as 

rotation and revolution. The immovable base in the Brahmam and that is nischala,nirvikaara,niranjana,nishkriya…Brahmam. Guru says this is also known as sathyam….adhishtaanam( Sathyam= truth+fact+essence). 

All the movements are the demonstrations of the sakti/ force /energy/sakti. This sakti is also defined in Vedanta as the maaya. The creation /manifestation/ demonstration process is the karma and its explanation is 


1.The aatma does not get attached with anything even though, it appears like attached. It illuminates by itself. ( This is like electricity which never gets attached with anything whether it is bulb 

/heater/cooler/calling bell/….but the presence of electricity is demonstrated /can be seen). In the universe this aatman place the role of self manifestation to form the jagath. (In modern science it is said that creation of 

the material world from awareness).

2.(Electricity do any work, but when it passes through bulb/fan/heater/cooler/the work is being done: karma is being done- by the material connected through which the power passes). Similarly this aatma 

activates each organ of speech /listen/talk/smell/touch/walk etc… and the organs to their respective work/karma.

3.Before the karma/action/work…starts only the electricity was there as seen in a battery(not connected).From that aatma, when comes to the point of karma/action, the energy is created. The adhishtaanam of 

all the karmas is the aatma, which is the manifestation of Brahmam.

4.The aatma itself possess the energy/force which is known as the aatma chaitanya(chaithnya neans the energy). This aatma chaitanya is responsible for the chetana/karma/action/etc. Like electricity, in tools, 

activates them, that the aatma chaitanya activates where it exists.

5.Few think that “I am working because of my aatma is directing me to do so” They think the aatma is intensely involved in action too. This is wrong, this does not happen, because aatma does not do any work 

unless it gets attached with the organs. Hence the organs work in presence of aatma. Knowing this the yogis say that let the organs do their function as their original vaasana for doing so and the yogis get detached 

from karma even when their organs do the karma.

6.(Like the electricity in different instruments get converted into heat energy, magnetic energy, kinetic energy, chemical energy and so on), The same aatma chaitanya is present in( as )air, water, wind, rain, life 

force etc. 

7.It is the same aatma chaitanya which place the role of pancha praana of which the praana moves upwards and apaana moves downwards in the body. The same aatma chaitanya guides the heart beats, 

breathing rate, body temperature and so on.

8.Birth, existence, procreation, evolution, degradation and destruction are six stages in every living beings which take place due to the presence of aatma in the body. But these changes are for the body and 

not for the aatma.

9.All the organs function by its own inherent intrinsic awareness and consciousness, like the nose smells, ears hear, eyes see, legs walk/bend/..hands stretch, tongue move etc. These organs function 

without the external interference or instructions. So the yogis know that even without ‘my instruction’ they function. Hence I am different from these. And get detached.

10.Even the feeling that I and Mine is due to the existence aatma (but it disappears in deep sleep) even when the aatma remains. Hence this feelings is created in the body not from the aatma but due to the 

presence of aatma.






The jnaana darsana part of the darsana maala describes in detail about the relative and absolute knowledge. This part is described as it is given in Bhagavath Geetha in great details.

All the great achaaryas of Bharath have focused this subject whether they followed dwaitha siddhanta or advaitham.

1.It is told that there are two types of jnaanam/knowledge. One is the relative knowledge known as sopaadhika jnaanam and the other is absolute knowledge, the nirupaadika jnaanam. The former is a 

comparative presentation of knowledge and the latter non compared and absolute.

2.All the knowledge which are given based on my /our /I, where self is a direct or indirect factor, that knowledge is known as sopaadhika jnaanam which is relative in nature. (my house, I built it, my 

management capacity…)

3.Without ego and without projecting the self if the knowledge exists which is known as real knowledge. In this knowledge ‘I’ is only an instrument. The knowledge is unbiased and unattached, which is the 

highest level of knowledge.

4.The knowledge/ jnaanam which does not have any bearing n the aatma that knowledge is connected with the dead materials which is known as anaathmajnaanam of jadajnaanam.

5.Realization that a rope is a rope (and the realization that a rope is misunderstood as a snake) and the rope is not a snake is the real understanding. Like that one should have the real understanding 

about the truth / fact /essence of very thing which is known as yathaartha jnaana /real knowledge. Opposite of this is known as ayathaartha jnaanam. (which is like thinking a rope as a snake).

6.All the knowledge /jnaanam obtained through listening , watching, smelling etc.,are the experienceable knowledge obtained through our sensory organs. Hence known as the prathyaksha jnaanam 

/experienceable knowledge. Some times this prathyaksha jnaanam is known as aparoksha jnaanam.

7.Due to continuous co existence and from that what all experience are derived results in the evolution of a culture /samskaara. And that culture gives the knowledge due to mental analyses. This analyses take 

us to the ultimate reality through guessing and estimating which is known as anumiti. 

8.Keeping all the characteristics in our mind and then trying to prove the facts about materials /things/ etc., Is known as upamithijnaanam which is the knowledge acquired by comparison of known qualities or 

existing qualities.

9.All the knowledge which are connected with I ,me ,my ,etc are explained under the connection with my jeevathma. Hence known as jeeva jnaanam. This ,that ,it, there, are connected with indriyajnaanam. 

10.Om thath sath (the approximate meaning of this mantra is : om that is the essence /absolute truth) is connected with the relation between the jeevathma and paramaathma(Brahmam). That knowledge also 

links with many things having different names and forms (even if the things are real or imaginary like the size / form of a cow or an atom ) is known as parajnaanam (knowledge connected with others). 






Bhakti is the common term used in sanathana dharma to explain the mental attitude /feeling /devotion /dedication /relation towards the god for a devotee. In this dharma the term god fearing is never used but the term 

is god loving with the feeling of bhakti. Sree Narayana Guru explains here about the bhakti right from the common man’s feeling to a yogi’s experience towards god.

1.Bhakti is directly linked with aatma. The aatma is the ghaneebhoothaa bhaava (consolidated frozen form ) which is the stabilized ecstasy) The realized souls / yogis always try to experience this aatma 

through the yogic wisdom says Guru.

2.As explained earlier , the ghaneebhootha bhaava of Brahmam is also explained as aananda in its experienceable path. The effort of a yogi or a bhakta is to go deeper to the experience of brahmaananda 

through dyaana, devotion ,prayer or saadhana. The principles behind these practice of an individual. Whether he is a yogi or a common man, are known as the bhakti.

3.Everyone is trying to get the real aananda / happiness in their life. None will be opting for sorrow. The bhakti in its absolute sense is the end of the trails for getting the absolute happiness without any 

negatives. That is achieved through the single pointed concentration of the mind with devotion.

4.Aatma itself is the Brahmam (Brahamam in its miniature form exist as jeevaatma in living beings). Those who are worshipping this aatma (aatma saadhana / aatma for saakshaatkaaram) and focusing only 

this and nothing else, is the bhakti.

5.It is said when the utmost / climax of bhakti is reached, the sath chith aananda., the aatma, aananda and Brahmam remain the same for a great yogi (even though this may look different for a common man). 

Guru says that these are the three names given to the same. Those who can understand this are known as bhakta /devotee.

6.That real bhakta /devotee will know well that I am the aatma, I am the aananda, I am the Brahma and fix his mind in the Brahmam.

7.We may think that wife worships the husband and the husband worships the wife. They are not worshipping the physical body but the aatma of each other through aathmeeyanubhooti, to get the 

aatmaananda. Which is the internal experience of the body.

8.Those bhaktaas / devotees who can experience aanannda in everything, and cannot see anything else other than the aananda, will always try to keep the bhakti in mind and in practice. He considers that 

devotion /bhakti is superior to all other feelings.

9.&10. The real bhakti /devotion of a man is that feeling /experience towards god, guru/teacher ,mother , father .incarnations / avataraas. It is the same feeling of bhakti that we get when we watch others serving with 

devotion the poor people and the people who fight against adharma and establishes dharma. This devotion/ bhakti when strongly get attached with the aatma, is known as paraa bhakti.






Yoga darsanam has been dealt in Bhagavath Gita as yoga of bhakti /karma / inane /saankhya and so on. Patentable has given detailed description through yoga sutras the yoga darsana. Sera Narayana Guru Deva 

has submitted the whole theme in the consolidated form in this chapter of darsana maala. Yoga word means putting together joining together etc. In the yoga darsana the connecting of the pancha praana, pancha 

bhootha, pancha jnaanendriya, pancha karmendriya and manas /mind are described (21 components).

1.The factor which connects the mind with the consciousness and awareness (pranjaanam Brahma) and through which pathway the mind reaches the aatma is known as yoga according to the authentic 

literature dealing the subject of the science of philosophy (saastram).


2.If and only if the above connection between the mind and consciousness takes place, the drusyam / scene, drushta /seer and darsana /seeing / the process of seeing becomes real and possible. This through 

the yoga. The same yoga also connects all the above three with the vaasana (inherent , intrinsic taste / craving) of the individual.

3.What we see here are primarily composed of the atoms and they are the fundamental particles. The particles are again composed of energy / Brahmam itself. Kknowing that these are all the manifestation of 

the same Brahmam including ourselves and realizing that everything is the manifestation of one, that realization is yoga.

4.The (chittham) where the thoughts originate) without interruption, like a continuous flow of oil, exists / flows in the aatma and this union of the flow of chittham and aatma is yoga.

5.The mind continuously jump from one subject to another, influenced by the five sensory organs. Preventing the unstable mind from roaming and fixing that in the aatma is yoga. This is possible by continuous 

saadhana / practice only.

6.The wild imagination of the mind causes many expectations and desires which drags the mind and body to problems. Many imaginations, thus created, stick to our mind which becomes in the course of 

time the vaasana /cravings of the mind. This cravings, desires and imaginations are to be uprooted for fixing the mind in aatma upaasana with powerful aatma nishta / penance. This is yoga.

7.The scenes (what we see –drusyam) does not exist away from the seer (those who see-drashta). So, the seeing is temporary action / dharma performed by the eyes, happening in the seer. Knowledge that 

what are seen are nothing but the image created in the mind (and that material has not entered in to the brain only the light rays have entered through the eyes and the image is produced) is yoga. Knowing well about 

the yogi who really understands that the ultimate seer of all these are hidden in the micro body and macro universe as aatma ,is the noblest among the yogis.

8,The kundalini power of a yogi attracted by the power of praana, getting these two connected each other and observing / experience the real sweet feeling of aatmasaakshatkaaram and aatmanubhooti in the 

stabilized mind is the yoga.

9.Khechri mudra is one of the most complicated yogasana mudra which when practiced by focusing the eyes in the centre of the forehead / nostrils and folding the tongue back to touch uvula, and thus 

controlling the breathing , which when practiced one can attain a stabilized freedom from sleep and laziness or can remain active for many days.

10.Everyone should understand that there are only two types of yoga (as told by lord Krishna) the jnaana yoga and karma yoga. The former mainly focuses on learning, teaching and practicing. The latter 

` completely focuses on the mission oriented dharmic work undertaking and fulfilling with full devotion and dedication as one’s dharma. Both of these converge to one in the end of their practice.






Nirvaana is the state where the mind and body unites and a stabilized level is attained by relinquishing from all the worldly desires and attachments. Here, the happiness and sorrows do not give any type of feeling to 

the yogi. They live to fulfill the mission bestowed upon them by the nature. Attaining this level is practically impossible for those who are living a gentleman’s life. It needs years of saadhana. Guru explains about this 

state in this last chapter of darsana maala.


1.Here are two types of nirvana, the suddha nirvana (in approximate English translation words, it can be said as pure form and impure form). In an individual where there is absolutely no vaasana/inherent craving, 

that nirvana is known as pure/suddha and the other one where there is a craving and desires for worldly desires that is known as asuddha/impure nirvana.

2.Suddha nirvana is again divided as; suddha /pure and athisuddha /extra pure. Similarly asuddha nirvana is further divided into two; asuddha and asuddhasuddha nirvana. In short, the nirvana are four types; 

suddha, athisudha,asuddha,asuddhasuddha.

3.Athisuddha nirvana is of three types depending upon the level of person/yogi who attains the same. The three types of yogi are Brahma vidwara brahmavidwareeya and brahma vidwarishta. (detailed 

description of three types of yogis are given below). The suddha nirvana is practiced by the yogis who are known as brahmavid.

4.Asuddha nirvana is the experience of a yogi when he wishes to get moksha after getting himself free from all the three satwa-rajas-thamo gunas in his karmas /work/activities. However with extremely tedious 

saadhana if a yogi wishes to experience the happiness of life without expecting moksha,and also influenced by the three gunas of the action /karmas,the level of experience of nirvana is known as asuddhasuddha 


5.Once yogi could get the experience of Brahma thathwam/ brahma saakshaathkaaram, and getting relinquished from all types of attachment from karma, at the same time performing all the karma entrusted 

upon him(without desires / attachment/craving for the rewards) that yogi alone can experience what is meant by spiritual enlightenment.

6.(The explanations for the above statements are given here) Brahama vidwara is the yogi who after getting himself relinquished from al the worldly desires and living for others till his last breath enjoying 

mentally and physically the experience of spiritual life.

7.A yogi feeling nothing about even himself until and unless someone reminds him about it, that yogi is known as Brahma vidwareeyaa. And he always stays in the brahmaananda.

8.A yogi neither knows about himself even after reminding him about himself and never bother about himself and even his bodily activities/extends due to his focusing on the enlightened experience of spiritual 

life, that yogi is known as Brahma vidwarishta.

9.For jeevanmuktha sanyaasi /yogi/Rushi, there is nothing in this world to accept or reject. He feels thathis aatma always shines and illuminates with glittering light from within. The yogi who can experience 

this level never returns to the common way of life again, that level is known as jeevanmuktha level.

10.Brahmam is the one and only one which exists and there is none/nothing other than this Brahmam. No doubt about this says Guru. The Yogi who knows about this will not have a rebirth/punarjanma. He 

never gets himself involved in any worldly matters for himself.