When I say the I is the cause of all problem, that I represents the ahangara.  “I am the cause of all problem” or “the I is the cause of all problem” are different.  The HE and The You are dependent on The I.  Second and third person are dependent on first person, that is the finite ahangara I.  As long as I exist as ahangara, I am susceptible to the second and third person.  The Aham in Aham Brahma Asmi, is not first person, not second person and not third person, but it is the person or purushaha.  Ahangara is needed to teach Brahma Gyanam  Gyani contiues to have ahangara, but it is seen as mithya or vyavahariha sathyam.

How do you falsify ahangara or rope snake?  For rope snake the adhishtanam is rope similarly for ahangara adhishtanam is sathyam.  Ahangara is vyavarika sathyam and not paramarthika sathyam.  The false notion that there is a third person, the false notion that there is a first person and the false notion that there is a second person is the notion of division.  This notion of division goes away for a gyani but the experience of the notion will continue.  Experience of stationary earth does not displace the knowledge that the earth keeps moving.  Similarly the gyani goes through many experiences but does not let that displace his brahma gyanam.

Verse 17

The past and the future are, in their own time, the present.  Giving up the truth of that present, will not discussion on the past and the future be laughable, like counting without the number one in the world?

So far Ramana Maharishi has been discussing spacial division.  In this version, he is discussing time division.

Spacial division is horizontal division; time division is vertical division.

Kala division or time division is also mithya and is caused by Ahangara.  The very idea of three division of time is myth.  There is no thing called past existing outside.  Yesterday is the past which does not exist today, but it did exist yesterday.  When yesterday existed outside yesterday, it was not called yesterday.  You only experience as a series of today.  What is outside is today and today only.  Similarly when you experience tomorrow, it is experienced only as today.  So tomorrow does not exist outside.  Yesterday is only a name for your memory and tomorrow is only a name for your projection.  When you say past is hurting, it is not that past that is hurting, it is the memory that is hurting you.  Memory exists in the past or present?  Memory regarding the past exist in the present.  What hurts is not future but the thought of the future that hurts you.  The future thought exist in the present.  So you only have memories and projections and not past and future.

Past and future exist as present in their own time.  Present alone exist.  If you want to analyze time, you have to analyze past, present and future.  Since there is no past and future, you have to analyze only present.  Every present has its own time line.  For example, for a day, 24 hours are not present.  Only one of those hour can be present.  Others are past or future.  Similarly the hour itself is made up of past, present and future.  Only one minute is present.  Not the entire minute is present, only part of it is present.  What is a point is a mystery in mathematics and similarly what is present is a mystery in vedanta; it is apparent notion caused by ahangara.  The timeless  consciousness is localized as finite present because of the ahangara, which is caused by deha abimana.  The truth of kala thrayam is ahangara and the truth of hanagara is atma.  Atma appears as desa thrayam and atma appears as kala thrayam.

Trying to understand time without understanding atma is like trying to understand the number without knowing the number one.