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Ch. 38. Nondualism teaches the highest knowledge: the unity of all.

Everything is suffused with love (prema). So, we can unhesitatingly declare that the supreme Lord is the form of love (prema-swarupa). In the entire creation, in all living things, love is manifesting itself in various forms. The nature of love cannot alter, though it is known under different names like love for offspring, affection, devotion to God, desire (vatsalya, anuraga, bhakthi, ishtam) etc., according to the direction in which it is chanalised. But whatever the form, the essence cannot alter. On the basis of this knowledge and experience, the conclusion becomes clear that the supreme Lord is the inner Atma of all created things (Sarva-butha-antar-atma).

That which teaches the highest knowledge of this unity is known as nondualism (a-dwaitha);
that which teaches the principle of the lover and the Loved, the individual (jiva) and the Brahman, is dualism (dwaitha);
that which teaches about all three, love, lover, and loved- or nature (prakriti), individual (jiva), and Brahman- is known as qualified nondualism (visishta adwaitha). But these three are one.

The child that is born changes into the student; the student changes into the householder; but all three are one and the same person, right? While the manners and attachments change in various ways, the person remains the same. Butter and buttermilk emerge from milk. Milk, which contains all, is nondualism (a-dwaitha). Butter, which contains the two categories, is dualism (dwaitha); after that is separated, the buttermilk that remains is qualified nondualism (visishta-adwaitha). But though their tastes differ, the colour of all these is the same, always. This, which is the same in all, is the Brahman without qualities (nir-guna Brahman).

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RUDRAM – Rudra is in everything and everyone

The third anuvaka salutes Rudra among those who live by stealth and the hunt, and then among everyone in every posture of life. He is bowed to as the lord of thieves, robbers, cheats, night-prowlers and forest-raiders, and is seen in the archers who draw, aim and loose their arrows. The litany then widens to all people, seated or lying, asleep or awake, standing or running, in assemblies and among horses. The teaching is plain: Rudra is not only in the gentle and the pure but also in the fierce and the lawless, and in every condition of every being.

The seventh anuvaka finds Rudra in the noise of war, in weapons, and then through all the waters and weathers of the world. He is in the war-drum and its beat, the bold fighter and the scout, the messenger and the envoy, the sword and quiver, sharp arrows and fine bows. Then he is in every water: footpaths and roads, marshes and low streams, pools and lakes, rivers and ponds, wells and pits. He is in rain and drought, cloud and lightning, clearing sky and burning sun, wind and storm. The anuvaka ends by naming him the dweller in the home and its guardian, so that the god of the wild storm is also the protector of the household.

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Reflection Points

Why do we focus on differences rather than unity?
How does seeing God in everyone change our behavior?
Can unity exist while diversity remains?
What creates the illusion of separation?
How does love grow when we see others as extensions of ourselves?

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Reflection Questions

Have I judged someone based on appearance, status, religion, or background?
When was the last time I felt connected with all around me?
How would I speak differently if I truly saw God in everyone?
What prevents me from recognizing the same divinity in difficult people?

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Daily-Life Applications


At Home	Treat each family member with equal respect. Listen without prejudice.
At Work	Value every role, from leadership to support staff. Replace competition with cooperation.
In Society	Serve without expecting recognition. Avoid labels and stereotypes. Smile genuinely at those you normally ignore
Spiritual Practice	Begin the day with the thought: “I am grateful for this day. Please help me recognise the Divine Self in all I come across.”

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Ch 39. Have firm faith in the unity of Self and Cosmic Lord

The attitude of the worshiper and the worshiped is the seed of devotion (bhakthi). First, the worshiper's mind is attracted by the special qualities of the object of worship. The worshiper tries to acquire these special qualities. This is spiritual discipline (sadhana). In the early stages of spiritual discipline, the distinction between worshiper and worshiped is full, but as the spiritual discipline progresses, this feeling diminishes and, when attainment is reached, there is no distinction whatsoever. Whatever the object of worship one has grasped and loved and sought by spiritual discipline, one should have firm faith that the individual self (jivatma) is the supreme Lord (Paramatma). There is only one wish fit to be entertained by the aspirant: the realisation of the Lord (Iswara Sakshatkara). There is no room in the mind for any other wish. That is why Kunthi prayed thus to Lord Krishna, "Let us have always, O Lord of the world, distress, and misery, if only You grant us Your sight (darshan), the sight that destroys rebirth."

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Devotees (bhaktha) who desire and seek to attain the Supreme should have this mental attitude. Then, regardless of joy and sorrow, without any worry about their own satisfaction, they will engage in spiritual discipline (sadhana) firmly, uninterruptedly, and with conviction; after understanding the Reality, they will have full contentment. From this point of view, there is no difference between a liberated soul (jivan mukthas) and a devotee; both are beyond ego (ahamkara), nature (prakriti) with its three attributes, and the dharma of the caste-stage of life (varna ashrama). The hearts of such will be full of compassion and the urge to do good to the world. Their Brahmic bliss impels them to act in this way. They will have no desires, for desires are the products of feelings of "I" and "mine". Only after these desires are uprooted do people become devotees, right? So there can be no room in them for desires. They are devotees of immortal nature (amritha-swarupa). For those with that immortal nature, there can be no appetite except for the sweetness of spiritual bliss (ananda).

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Reflection Points

Why do we begin by worshipping God as separate from us?
What is the role of faith in spiritual progress?
What prevents us from experiencing unity with God?
Is intellectual knowledge enough, or is experience necessary?
How does ego block Divine realization?

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Reflection Questions

Do I seek God only during problems?
What desires distract me from my spiritual goal?
How strong is my faith during difficult situations?
Can I surrender outcomes while continuing to do my best?

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Daily-Life Applications


During Challenges	Instead of asking:�"Why is this happening to me?"	Try:�"What is God teaching me through this?"
During Success	Remember: "This is Divine Grace not merely my achievement."
In Relationships	See every interaction as an opportunity to serve God in another form.
Spiritual Practice: Daily Reflection	"Who am I beyond body, mind, and emotions?"
Do I follow :	“Forget the harm others caused you, and forget the good you did for them.”
Do I follow :	“Speak Truth, Speak it with Kindness”

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Discussion: Unity of thought word and deed� (Discussion on thought word and deed - how it leads to transformation of character and purification of heart.)

W – Watch your Words

A – Watch your Actions

T – Watch your Thoughts

C – Watch your Character

H – Watch your Heart

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Key Takeaways from Ch. 38 & 39

The same Divine Reality exists in all beings.
Differences are external; unity is the inner truth.
Love grows naturally when unity is understood.
Devotion matures into realization of oneness.
The ego creates separation; surrender reveals unity.
The ultimate goal is to experience—not merely understand—that the individual self and the Supreme are one.

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