One can become a mahatma even while staying at home.
One can become a mahatma wherever one lives. No one becomes a mahatma by simply wearing ochre clothing or by applying some marks to the forehead. Dress and other externals will not lead to the ultimate good, whereas faith will certainly lead to it. The state of a mahatma is determined by the state of mind. So stay wherever you are, but change the direction of your mind. Think less about samsara and think more about Paramatma.
Nowadays people think a great deal about things they should not waste their time on. One should primarily contemplate Paramatma; instead, people contemplate worldly objects. That is why they are unable to experience peace and happiness. If you apply your vital breath to worldly activities and enjoyment of the senses, then your lungs are like the bellows of a blacksmith. Hence take care of your vital breath and apply yourself to Paramatma. First generate faith. You already have sufficient faith in money. That is why you are able to think about it. When you have faith in Paramatma, then you will start contemplating Him.
 You must realize that money and all the objects of samsara will remain here, while you have to carry out your future journey alone. Prepare for that future journey at this very moment. Increase your faith in higher goals, and increase your love for that ever-blissful Paramatma. Show superficial interest in the things of the world, which will always remain here, and place primary faith in the ultimate goal, which will remain with you. Once you discover that a tantalizing heap of money was actually created by a magician, the temptation to take it will wither, and you will no longer covet it. Like the magician's money, all the objects and relationships of samsara are transient. Therefore, carry out all daily affairs according to social expectations, but do not reserve a place for these things in your mind. Keep your mind free for the imperishable Paramatma, whose very essence is bliss. Always keep Bhagavan in your mind and never transgress the bounds of propriety-this is what it means to be a mahatma.
['Shri Shankaracharya Upadesh Amrita Kana 80 of 108]
The God's Devotee can never stay dejected.
We, while staying in the jungles, have experienced the all-powerful nature of Paramatma. There in deep forests, where there are no facilities for living easily available; all needs of the devotee were looked into by Paramatma.
How can a prince experience any need in his own Kingdom? The devotee of the all-powerful Lord, wherever, in any of the three worlds he might be, he is the prince and so he will live in bliss. How can the all-powerful Lord tolerate the suffering of his devotee?
Through one's faith, devotion and trust in Paramatma alone and none else, it is certain to get the Lord's attention. From then onwards Paramatma himself will look after the well being of the devotee. There will be no need to pray for one's welfare.
When the son gets sick, he requests the father to get him treated and then the father acts. Is it? Since the father will not be able to see his son suffer. Even without asking, he will do his best to get his son cured. Thus, who becomes Paramatma's, who wrests Paramatma's love for themselves, for them Paramatma, without even a request, will do the needful. It is an experienced fact, that Paramatma's devotee can never be unhappy.
['Shri Shankaracharya Upadesh Amrita Kana 45 of 108]
To get a human body is a rare thing - make full use of it. There are eighty-four hundred-thousand kinds of lives, which a soul can gather. After that one gets a human body. Therefore, one should not waste this chance.
Every second in human life is very valuable. If you don't value this, then you will have nothing in hand and you will weep in the end.
Because you're human, Parmatma has given you power to think and decide what is good and bad. Therefore, you can do the best possible kind of action. You should never consider yourself weak or a fallen creature.
Whatever may have happened up to now may be because you didn't know, but now be careful.
After getting a human body, if you don't reach Paramatma, then you have sold a diamond at the price of spinach.
['Shri Shankaracharya Upadesh Amrita Kana 59 of 108]
In taking birth there is suffering; much more suffering there is at the time of dying. In the Shastras it is said that when you die the anguish can be greater than the stings of thousands of scorpions. If one scorpion stings it is torment to endure the pain. If thousands of scorpions sting then guess what may be the torment of the period of demise.
The pains of birth/death are additional to those of our lifetimes which are without end. Without Ishwar (God) it is impossible to become released from this. Making the mistake of being worldly/transmigrated then you have to fall again and again. You should argue desires that are impure and afterwards should have only one strong desire for getting God. You will not progress until this desire [for God] has become stronger than any other.
['Shri Shankaracharya Upadesh Amrita Kana 10 of 108]
Mostly it is seen that that which is habitually thought about a lot, it is this that comes to be [easily] recollected at the time of death. If anyone who reads the Veda has gone crazy then in craziness also he will repeat the hymns of the Veda. At the time of death understanding does not remain. At that time it is most probable that the mind will recall that which has been the life's habit. If something has existed since a long time but at the end it is damaged then it cannot be repaired. Therefore the saying is that 'all is well that ends well'. One's own final time is not to be spoiled; right now do the work to prepare for this. This is prudence.
['Shri Shankaracharya Upadesh Amrita Kana 11 of 108]
The one who has come, has to go. Nobody can stay here. Every moment keep your luggage packed. Nobody knows when death will call. The warrant of death is like the arrest warrant.
One cannot think of appealing against it. Quickly one should leave off everything and leave. Whatever is, wherever is, we have to leave and go. So, if you are ready before, there will be not much of a difficulty, while leaving. The one who is always ready to leave, will never be able to sin. Only by forgetting the other world, one becomes immoral and licentious. If a man remembers at every moment, that one day or the other all will have to leave this world, then he will never be able to bring in untruth and inappropriate conduct into his life.
Think of it when our own father, grandfather and great-grandfather had to leave, then how can we be able to stay? Since going is certain, keep ready from the beginning, so that the travel will be comfortable. If you are not ready, then you will face difficulties. Be aware not to act in such a way, that you will have to regret for it while leaving.
If you are not cautious, you cannot escape from falling. It is the nature of samsara-river (worldliness); it will always try to take you downwards. Involvement with the senses makes man multifaceted. Being multifaceted and with involvement with vasana makes it very difficult to have the ability [kshamata] to discern. So it is essential to be cautious always.
Whatever man does while living, be it good or bad, it comes to be remembered at the moment of death. At the time of death, remembering the dreadful results of ones evil actions, the soul starts repenting and hence becomes very sad. Therefore one should always be cautious, such that no sin happens, so that one has no regrets at the time of death.
Worshipping Paramatma is highly profitable. Any amount of time spent on it will get back to you with multifold interest. It is such a type of business, where there is not even a doubt of losing. Worshipping Paramatma is always profitable. But the fact is that, one should be fortunate enough to do profitable business. The unfortunate will always involve himself in such a business, where loss is inevitable. It is surprising that people put so much of effort making day and night into one, to gain wealth and materials of comfort.
But no effort is put forth in activities that gain Paramatma, which is a natural activity and can be done with ease. What an indiscretion! The still more astonishing thing is, people are not putting attention on Paramatma, who is the source of peace and happiness.
The people struggle hard to gain valueless baubles of daily living, day in and day out. It is said: Gain one thing to gain everything - try to gain everything and you will gain nothing.
By gaining Paramatma, everything will become automatic. If you leave Paramatma and try to gain everything else, you will never be able to gain anything. Whatever is gained, will look so little, that you will not feel happy.
If you want to catch the shadow, catch the real thing and automatically the shadow will be in your hands. Leaving the real, if you run after the shadow, the faster you run, the faster it will run away from you. That is why, to run after shadowy wealth and fame is foolhardy. Catch hold of the real - Paramatma - and all these will come by itself to be under your command. Remember, that remembering Paramatma is always highly profitable. Whatever time you put into this, you will get back with multifold interest.
It is a waste to make much of your activity, so try to live quietly as long as you have to live.
Even emperors like Chakravarti Dasaratha could not get all that they desired. That is why, it is a great mistake to be distressed by involving oneself day and night in trying to satisfy ones desires.
One should not forget, one day it is certain for us to move out of here! Whatever program and in whatever condition it might be, and wherever it is we are involved in, we have to leave it as it is and go. Everyone has to travel alone. So do not be sad about things that we have no choice, but to leave.
As long as one has to live, live peacefully. It is certain; the work here can never be completed. So do not make much out of doing. Work as it is, is a waste. Lead this life with a peaceful mind, doing your duty and always remembering Paramatma.
The Creator is Vishvambhara. He shoulders the duty to sustain and protect us. And so, he will make arrangements. Without having faith in His support, if you depend on your intellect and cleverness, deceit and craftiness, you will lead a life of turbulence and the future path will also be darkened.
So, lead life in such a way, that you will be peaceful while living and making your future path bright as well.
['Shri Shankaracharya Upadesh Amrita Kana 23 of 108]
Do good works without hesitation.
The Jiva has been experiencing samsara for many, many births. It is only natural, therefore, that its tendencies have become worldly. To turn its tendency toward Paramatma and away from samsara [worldly life] requires effort. In reality, the aim of life is to stop the mind from involvement with this world. If one engages in the spiritual practice of Bhagavan and in thinking and speaking about Him, the mind will start dwelling on Him, and after some time, it will withdraw from samsara on its own.
In our daily affairs we should adopt a strategy of quickly attending to good works and things related to the divine. Should any wrong thought arise, on the other hand, we should try to postpone it to another time by saying, "I'll do it tomorrow, or the day after next." In this way, wrong action can be continuously postponed.
['Shri Shankaracharya Upadesh Amrita Kana 83 of 108]
To be born a human is more fortunate than to be born a deva.
Taking birth as a deva is considered comparable to taking birth as any other life form. Birth as a god is attained by those who perform certain sacrifices and karma, etc. associated with divinity, with the intention to enjoy divine pleasures. The minds of the devatas wander incessantly because of the abundance of enjoyable things in the heavenly realms, and hence they cannot perform purushartha [actions consistent with the goals of human life and evolution]. For this reason, the human birth is considered superior, because here, by doing as much purushartha as possible, one can eventually become one with God.
A human being is like a lump of pure gold, whereas gods are like pieces of fine jewellery. Having been perfected as jewellery, their progression is complete, and they cannot be further improved. On the other hand, gold which has not yet been crafted by the jeweller is completely unrestricted in its potential. Hence the birth of a human being is said to be the very best birth for action. Having attained this birth, one should not act carelessly, but should conscientiously perform the best purushartha. Fulfilling one's own dharma while keeping faith in Paramatma is the greatest purushartha. Strive to become one with God in this lifetime. Have firm faith in the Vedas and Shastras and keep the company of saints, mahatmas and wise people. Only then will the purpose of your life be fulfilled.
['Shri Shankaracharya Upadesh Amrita Kana 31 of 108]
Without Knowledge, you cannot have devotion and an end to the cycle of birth and death. Whatever karma a human being does in one lifetime, the fruits of those karmas take many births to come to fruition. This is because karmas are accumulated and each Jiva must endure the fruits of their actions. And to endure all these karmas, the soul must take an indefinite number of births. The karmas continue to accumulate. You must have the fire of knowledge in order to burn up these karmas. 
(Gita ch4 v19)
'With the fire of knowledge one can burn all your accumulated karmas into ashes. One who does so, is called a "knower."' If a man commits murder in one minute, he will definitely get twenty years in prison. All these karmas accumulate for many births and must be suffered. That is why knowledge is very important. Once Knowledge is acquired, all your karmas are destroyed. 
(Gita ch4 v36)
"Just as a fire burns up your wealth, like that, the fire of knowledge burns up your karmas." That is why with the fire of Knowledge you will burn you karmas and endure your destiny with peace.
You have to acquire this knowledge in order to exhaust your karmas to escape the cycle of birth and death.
"GYaanaamR^itena tR^iptasya kR^itakR^ityasya yoginaH |
naivaasti kiMchitkartavyaM asti chennasa tattvavit || "(sloka)
("There is nothing else to be done by the yogi who has realised his oneness with Brahman having drunk the nectar of jnAna. If there remains anything to be done, that means he has not realised the truth.")
For possessing religious wisdom it is written that if you are of manoraajya (realm of fancy) you should do AUMkara japa :-
"buddha tatvena dhii doshha shuunyenekaantavaasinaH |
diirghaM praNavamuchchaarya manoraajyaM viliiyate ||"(sloka)
Once you acquire this Knowledge, you have liberation (moksha) in this very lifetime. But to acquire this state, you must take instruction for the Guru and the Shastras. Paramatma is one, and is present everywhere and in every time. Absolute bliss consciousness (satchitananda) cannot be broken and is Knowledge Incarnate.
If you believe this in your mind, constantly, at all times, this is Knowledge. Prahlad had the awareness that Ram was always present. That is why his mind was constantly fixed on Paramatma.
If you do not know what Bhagavan is, how can you be devoted to Him? God is everywhere in everything and is ever present. And to have this knowledge and to perform service and worship to Him constantly, is to have bhakti. In one swarupa, you feel Him constantly in that form, and that is Supreme Knowledge. Sakshat-swarup. And after having that knowledge you are always absorbed in God. This is Supreme devotion.'
['Shri Shankaracharya Upadesh Amrita Kana 82 of 108]
aum-kara ka japa
Repetition of the aum mantra
Many people have not done the work of consulting the Shastras in order to determine what is authorised and what is not, they look here and there and from this they understand what they should do to engage in worship. Some people set great measure by the magnificence of the japa of aum. In Bhagavad Gita, Bhagavan certainly said that I am the pranava. But if the purpose is to attain Bhagavan's special form, then why not use the method of grasping the lion as well, since he is also that too? Bhagavan Shri Krishna Chandra said that: 
(Amongst beasts I am the lion).
What actually happens to those who proclaim the greatness of using only aumkara ka japa, our experience up until recently we are informing, listen; 2, 4, 10, 20 times constantly repeating aum then no particular effect there will be. But if 2, 4 thousand unceasing repetitions then in a short time [the connection with] the worldly surrounding will become weak. Arsenic is a destroyer, but taking a little then the effects will not be very rapid. If some excessive dose is taken then it actually kills. Those who use the method alone of aumkara ka japa taking it to be the special form find that their worldly discipline certainly weakens; working and regular meals go into decline; wife and son etc become unhealthy and also die.
Five, six years ago, we had gone to Lucknow for the occasion of Laksha Chandi Yagya. On that occasion one old woman came to us and 2, 4 people came along also. These people did say that Mataji was a great devotee, all day long she would remain in prayer and worship, but only very recently her two sons who were in the prime of life had died.
To this we asked; "Were you practicing aumkara ka japa?"
She answered to Maharaj! The very same is our portion, all day long I did do japa.
We said that; well done that for your samsara (worldly life) you have dropped (aum) japa, at this moment do not renounce [the world].
However, by adherence to the practise something very excellent she will destroy, right here is the effect of aumkara ke japa.
This then is done somewhere without love and if love's work is being done then the meaning and the object of love will be be annihilated by the influence of aumkara ka japa.
For this [reason] grihasthom (householders) are not authorised to do aumkara ke japa alone. Shastra with a view to grant good fortune do not give authority. If there was any benefit to be derived by grihasthom by using aumkara japa there would be no reason for the shastra to prohibit.
Mantras [sometimes] contain a mixture [of sounds including] aum that are given for auspicious purposes. Another thing is this that women are prohibited from practising japa with a aumkara-yukta mantra (a mantra conjoined with aum). Wherever at the beginning there is the purushha [male] mantra 'aum' then instead women should apply the sound 'shree'.
Bhagavan Shankar [Lord Shiva] giving instruction to Parvati on japa explained that for women aumkara-sahita mantra ka japa [aum connected mantra] can be like poison and for happiness they should only do japa without aumkara. Due consideration should be given that Shankarji gave this information to his own wife. If aumkara is beneficial for a woman to do, why would he instruct his own wife against the practise?
['Shri Shankaracharya Upadesh Amrit Kana 73 of 108]
Don't get involved in philosophical confusions.
People debate many concepts related to bhakti and jnana. Some argue that devotion is superior, and some that knowledge is. Only those who don't know the true meaning of bhakti and jnana feel this way, seeing devotion and knowledge to be opposed, and are willing to fight over it. It has been said that to know Paramatma is jnana, and, having known Him, to worship Him is bhakti. If you don't know Him, then how can you worship Him? You see, it is very clear that without knowledge, bhakti is not possible. Neither those who are against jnana and in favour of the bhakti, nor those who favour jnana but oppose bhakti, are aware of their own spiritual blindness. How can one trust the testimony of the blind? We can only trust the words of someone who can see.
Some people fight over the distinction between the manifest and the unmanifest. If you believe that Paramatma is almighty, then how can you say, "He isn't manifest," or "He remains unmanifest." To believe that Paramatma is almighty, but to insist that He is unmanifest only, is a complete contradiction. When you say Paramatma is completely free and independent, then how could you believe it is not possible for Him to take any form, or to think He is not able to do something? To explain how God exists both with qualities and without, I would like to give one example. Agni is everywhere; Agni is even in water. Agni is in every solid thing. Fire is in wood. There is no place where fire does not exist. We know without doubt that fire is all-pervasive. As fire, Paramatma is all-pervasive.
Fire exists unmanifest even in a splinter of wood. If you put the splinter into the fireplace and pray for it to burn, it will not. Until fire takes form from formlessness, it can be of no use. Fire may exist without qualities, but [in this state] it will be useless for you. Similarly, the unqualified, unmanifest Parambrahma is all-pervasive in all creation, and like the unmanifest fire, it is useless to you. If anything is to be accomplished in this world, it will only be done by the manifest Brahman. With the help of the guru, the disciple can light the splinter from within and make use of this manifest form as he sees fit. As long as Bhagavan does not manifest himself from the formless, He can do absolutely nothing for us. In the same context, the Bhagavad Gita says 
(Gita ch4 v7)
'atmanam srijami' means, "When I take form from formlessness."
When?
"When dharma is on the decline and adharma is on the rise."
Why does the Lord have to take on a form from within the formless?
It explains this by saying: 
(Gita ch4 v8)
"For the benefit of the good and to destroy the evil, I manifest myself and I establish dharma."
Don't take the word sadhu here to mean those who wear ochre robes or sectarian marks on their foreheads or sacred rosaries.The meaning of the word sadhu is this - sadhus are good-natured people with good hearts, who respect the limits set by Vedas and Shastras and who have faith in their own enjoined duties and follow them. Bhagavan's avatars are for the welfare of those people. If Bhagavan does not assume a manifest form, then the world cannot be orderly. The nature of a thing determines its use. For example, if you bring a mircrophone and place it in front of me,but I sit silently, then it will serve no purpose. The unmanifest is like me sitting silent. If I always sit silent, what benefit can there be for you all? No profit can be derived from the unmanifest Bhagavan until He assumes a form. I am telling you the way it is.
I must explain these teachings strictly as they are told in the Vedas and Shastra, and not to expound my own thinking. My duty is to explain the teachings clearly. In this respect, I do not care whether the words are pleasing to one or irritating to another. I neither need to please nor to antagonize anybody. Still, I question those people who propound only the unmanifest. In fact, I also accept the unmanifest, but not the unmanifest alone. I ask those who propound only the formless: Can any profit be derived from the unmanifest fire which is hidden in a piece of wood? Please show me any bread cooked by an unmanifest fire.
The formless is only Being. I would like to ask those people who meditate only on the formless, how have you meditated on the unmanifest? The mind can only concentrate on an object of meditation, so how can one make the unmanifest an object of meditation? Concentration on the unmanifest is not possible. If someone says that he concentrates on the formless, it is like saying that he is going to attend the wedding of the son of a barren woman. Well, the son of a barren woman does not exist, so how can he marry? When there is no form or outline to the unmanifest, how can one make it an object of meditation? To collect the mental formations, some foundation is necessary. Whatever is taken as the mind's foundation, that becomes the form. Formlessness is beyond all the trios, namely: meditation, meditator, and object of mediation; and knowledge, knower, and object of knowledge. Meditation on the formless is mere mockery. Only those who do not understand the principle of formlessness can talk about meditation [dhyana] on the formless. The principle of formlessness is merely for understanding; it is the principle of existence, but the world cannot derive any benefit from this principle. Can anybody derive any benefit from an unmanifest son? Can anybody go to an unmanifest school and study? Can any minister sit on an unmanifest chair? Can anyone cure a disease with an unmanifest medicine? Can anyone be pleased with unmanifest food? The unmanifest is a completely useless thing. It cannot be used for any purpose. That is why the argument about formlessness is thoroughly useless.
The unmanifest is like a seed kept locked in a box. What is the use of it? But if you sow it and do all the things required to grow it, then it will give flowers and fruits. Until then, what's the benefit of a seed?
The formless Paramatma is all-pervasive. For example, if a room is full of furniture, the unmanifest fire is within the furniture's wood. If the room becomes dark, that all-pervading unmanifest fire cannot remove it. But if some of the furniture is ignited, the unmanifest fire can be made manifest, and the darkness of that room will be eliminated immediately. But as long as the fire is not manifest, it will not be useful in the daily affairs of this manifest world. Only when the formless manifests in some form will it be useful to the world.
If Paramatma should assume form, would He become your beast of burden, to do whatever you wish? He is extremely independent.
Veda says, ".... so.aksharaH paramaH swaraaT.h ||"
- This means, "He is the indivisible which cannot be destroyed [Om]."
(Yajur Ved - Narayana Suktam)
Paramatma is supremely independent. Those who think "He is the unmanifest and is not manifest," or "He is manifest, not unmanifest," have not understood the teaching about Paramatma's essence. Taking one side or the other, they start fighting. We should not become involved in the argument about manifest and unmanifest. The One who is manifest is also the unmanifest. The unmanifestness exists merely for the sake of understanding, but the manifest exists for the welfare of the world.
The manifestation of Paramatma is like the manifestation of fire, which is latent everywhere within the wood, but only appears as flame when we rub two sticks together. Only then do we realize that there was unmanifest fire in the wood. Similarly, when undifferentiated, unmanifest Paramatma manifests itself, all our doubts about it vanish. Only one who manifests fire by rubbing two sticks of wood together can say without doubt that fire resides in the wood. When fire manifests as flames, one can be completely certain about the unmanifest fire in the wood. If it is not possible to produce a flame from wood, then we cannot speak about unmanifest fire in the wood with full conviction. Only when the Lord manifests himself can we say with full confidence that He must exist in unmanifest form. With the help of the manifest form, we have evidence of the unmanifest. Otherwise, how can anyone know the unmanifest?
As fire manifests from the invisible to the visible, so also Paramatma manifests itself from the invisible to the visible. It is completely invalid to say that the manifest (saguna) does not come from the manifest (nirguna). Due to the influence of the nirguna proponents, sin has increased significantly in society, because these people don't accept the manifest Bhagavan. Thinking that the unmanifest cannot hear or see anything, they act as they wish. They don't understand the meaning of sin and virtue.
['Shri Shankaracharya Upadesh Amrita Kana 88 of 108]
Translated by Paul Mason (used with his permission - www.paulmason.info)
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