Greetings All,

Shloka # 24:
The difference between God and individual is only in name, form and intelligence. They are the same in their essential nature as the Heart.

Shloka # 25:
When perception of name and form ceases, there is the vision of the Self. This is also the vision of God, for, God and the Self are the same.

Continuing his teaching Swami Paramarthananda says,  in the previous class and previous shloka, Bhagawan Ramana Maharishi described Atma Vichara as means of of falsifying the Ahamkara. This Atma Vichara is to be accomplished with Guru Shastra Upadesha. After this Vichara, a Gyani uses the “I” in that he will be aware of the higher “I” even as he uses the Ahamkara “I”.

After Atma Gyanam he goes to the next stage. There can be a misconception in one’s thinking that there is an Atma in every Jiva. To negate plurality of Atma,  Ramana Maharishi says that Atma in each individual is the same or One Atma appearing in many forms. The same Atma is also described as Jiva Atma and Param Atma. This is the Mahavakya Vichara.

Shlokas # 24 and # 25 respectively deal with Jivatma and Paramtama Aikyam. If they, Jivatma and Paramatma, are appearing as different it is because of Nama and Roopa. Just as in the wave and ocean analogy so also with Vyashti Atma and Param Atma the Atma is same. By removing the Vesha one gets the Sva-Atma Darshanam or Paramatma Swaroopa Gyanam.  The seeker understands God as himself. This is the Aikya Gyanam.

Shloka # 26:

Since there are no two selves, the established poise in the Self is the vision of the Self.

In previous shloka Ramana Maharishi talked about Atma Darshanam as seeing or knowing Atma. This can cause confusion in some. One may think of Atma as an object. As per Bhagawan Ramana Maharishi one cannot objectify the Atma. Thus, he says, there will be no new experience. I will just understand Atma as myself. Abiding in the Atma is, knowing Atma. It is not an object of experience. It is the ever-experienced consciousness. It does not require a special experience. This is called Atma Gyanam.

There is no knower or known of an Atma. If Atma has to be known who will know it?

Swamiji says:

1.  An-atma cannot know Atma .
2. One Atma cannot know another Atma , as there is only one Atma.
3. Atma cannot know itself, as subject cannot objectify itself.
4. One part of Atma cannot know another part of Atma, as Atma has no parts. Thus, I have a leg that I can touch. Nothing like the leg exists in the Atma.

Therefore, experiencing or knowing Atma through a process is not possible. Therefore, the ever-experienced Consciousness is the Atma. This understanding does not require objectification of Atma. This abidance is called Atma Nishta.

Shloka # 27:
Knowledge is Consciousness transcending knowledge and ignorance. After knowing that is there any difference?

Consciousness alone is Atma Gyanam. Bhagawan Ramana Maharishi says “Chid Eva Gyanam”. Atma Gyanam is unique. It should be carefully understood.   Swamiji asked: If consciousness is Atma Gyanam, what is the problem? Answering the question he says, this question assumes that since everybody has consciousness then everybody should have Atma Gyanam. Consciousness is Anadi and Ananthaha. This means everybody in the world is a Gyani.

The statement has to be interpreted correctly. Consciousness is Atma Gyanam only when Consciousness is associated with an appropriate thought called Vridhi Aruda Chaitanyam. Thus, Consciousness associated with Pot is called Pot knowledge. Consciousness associated with Aham Brahma Asmi is known as Atma knowledge.

What is the nature of this Consciousness? That original consciousness is beyond both Knowledge and Ignorance. Gyanam generated a Vyavaharika Satyam. Consciousness is beyond it. It is Gyana and Agyana varjithaha. It is beyond knowledge and ignorance, it is actually a witness of both of them.

How is one to know this absolute Consciousness? There is no duality to know the Chaitanyam. Thus:

1)    An-atma or Jadam cannot know Chaitanyam.
2)    One Chaitanyam cannot know another Chaitanyam, as there is only one Chaitanyam.
3)    Chaitanyam cannot know itself, as subject cannot objectify itself.
4)    One part of Chaitanyam cannot know another part of Chaitanyam, as Chaitanyam has no parts.

So, is there a division in consciousness to objectify? There is no such division. Hence one can only say “ I am Chaitanyam and be quiet.”

You are able to say, “ I am” because of Consciousness. With this Atma Brahma Aikyam is over.

Bhagawan Ramana Maharishi talked about Karma, Upasana, Bhakti ( Samadhi), Ashtanga Yoga with focus on Pranayama, and Gyana Yoga. All Sadhanas prescribed in Vedas were condensed in this text.

This Atma Vichara is the final Sadhana. Now Bhagawan Ramana MahaRishi talks about the Phalam.

Everybody has to go through all Upasanas and Sadhanas. There is no time limit to their practice. In shlokas # 28 and # 29 respectively Gyana Phalam or Moksha is now described.

Shloka 28:
A conscious bliss ensues when one abides as the Self, by enquiring, “ what is the true import of “I”?” This bliss is spontaneous, indestructible and limitless.

When one enquires into Atma Swaroopam or “who am I”, through Guru Upadesha, Atma Darshanam occurs. Swamiji emphasized the need for Guru Upadesha for this Gyanam. When Atma Gyanam occurs there is Ananda, fulfillment or peace. It is not a temporary Sukham but an infinite Ananda also called Aapoorna Ananda. This sukham is identified with Chaitanyam or Atma.

Shlokas # 29 & 30:
In previous shloka or # 28, the second line is actually one word. Relative Sukham is opposite of Dukham. It can change, as it comes and goes. Gyana-janya Sukham is not a displaceable Sukham. A Gyani also has Prarbhda Karmas that will bring good or bad experiences to him. Even a Sanyasi experiences Prarbhda Karma in an Ashram.

The Sukham experienced by a gyani will not change.  Atmananda will continue even as the Gyani’s Prarabdha Karma’s play out. This Sukham is absolute. It is beyond Bandha and Mosha that are relative terms. When bondage is understood it is known as Mithya. If a tiger comes in dream and then goes away too, it is all happening in the dream. The tiger belongs to the dream. In waking there is no arrival or departure. In the absolute there is no Bandha or Moksha. Both are Vyavaharika Satyam. Atmanada is the Paramarthika Satyam.

Atmananda is a sense of fullness that persists at all times. It is also called Poornatvam. The Jiva obtains this un-displaceable Atmanada.

When does he get this ananda or moksha?  In most systems, one obtains it only after death. In Vedanta it is promised in this very life as a Jivanmukta. You will still have your wife or husband, children etc. but the Gyani will have no complaints. If you want this Gyananda you have to qualify for it. You should deserve it. Such a person is called Daivika or one with spiritual values. Gita Chapter # 16 describes these values or traits. One has to cultivate these values. You then become a Sadhana Chatushtaya Adhikari or as Bhagawan Ramana Maharishi calls it Daivika.

How do I get this Daivika? Performing all Karmas, Upasanas and Sadhanas followed by Guru’s teachings will result in Gyananada.

Shloka # 30:
The speaking of truth of “I” is the greatest austerity. This is the teaching of Ramana

It is the greatest accomplishment in life. This Atma Gyanam or Jivatma Paramatma Aikyam is Mahat Tapaha. It is the greatest Sidhi in life. Gita Chapter # 4 describes it as well.
This knowledge is an illuminator of one’s real nature. It banishes Ahamkara. Bhagawan Ramana Maharishi brings out this Vedic wisdom. It contains Veda Upadesha Sara.

“In words of Ramana” can have two meanings:

1)    Words of Ramana
2)    That which pleases all people. A teaching to revel in.

With this Upadesha Sara is over. It is important, because, here Bhagawan Ramana Maharishi makes it clear that “Who am I “ must be preceded by Upsanas. Upadesha begins with all Sadhanas including Karma yoga, to lead to one becoming Daivika and then one knows one’s Self.  It is a Vedic teaching. It is also Ramana’s teaching. It is the best of teaching of Bhagawan Ramana Maharishi.

My Note on Paramarthika, Vyavaharika and Pratibhasika Satyam: The above bhashyam brings to the fore that three types of ‘reality’ are admitted in the Shruti. Commonly these are known as: 1.PAramArthika Satyam which is Brahman alone, 2. VyAvahArika satyam, which constitutes the common world experience of samsara and 3. PrAtibhAsika satyam which is a seeming reality, actually within the samsaaric experience. This seeming reality of say, the mirage-water or rope-snake, is corrected in the Vyavahara itself and does not require Brahma jnanam for this. The Vyvahaarika satyam, of course, gets corrected upon the rise of Brahma jnAnam.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shlokas 21:

 This, the Heart, is the true import of “I”. For it exists, when the “ I” is not.

Continuing his teaching Swami Paramarthananda says,

in first part of Upadesha Saram, Bhagawan Ramana Maharishi talked of various Sadhanas such as Upasana, and Ashtanga Yoga highlighting Pranayama. All of them are for preparing the personality and are for Gyana Yogyatha Prapthihi. After following this everybody has to come to Gyana Yoga or Atma Vichara or Bodha Marga. From shloka # 14 onwards Eka Chintana or Advaita Atma Vichara is discussed.  Only through Gyana can mind be handled. Unless mind is handled properly one cannot get liberation. Mind is a Mithya instrument with low order of reality. Consciousness is different from mind. I am different from mind. I am the agent behind mind. I am true while mind is Mithya. Recognition of mind as mithya results in Mano Nasha. Mind equals Ahamkara because it consists of thought and even in that the primary thought is the “I” thought. Mano nasha is Ahamkara Nasha. Knowing the Atma or knowing the I can falsify Ahamkara. There is no pot other than the Clay. Only after Knowledge of Clay can Pot be falsified. It is the same with water and wave. Once we see everything as water there are no more waves. Only after Atma Gyanam can Ahamkara be falsified. This can be done only through Atma Vichara.

Shloka # 22:

The body, the sense, the vital force and ignorance, all these are insentient. They are not the consciousness, which “I am”.

Aham Patati or Ahamkara falls. This occurs through Atma enquiry. This is arriving at the consciousness principle through Pancha Kosha or five-layered body. Therefore self-knowledge is knowing I am not the five-layered body but the Consciousness. Consciousness is not a part, product or property of the body. It is  Nithyaha, Sarvagathaha, Nirvikaraha, Aprameya, Akarta,Abhokta etc. I am that Consciousness existence principle.  “I am body” is a mithya. This knowledge is Atma Gyanam. After this gyanam Ahamkara falls. Ahamkara means the mind. It is falsified.

Shloka # 23:

Is there another consciousness to light Existence? Existence itself is consciousness from which the I arises.

In previous shloka, Ramana Maharishi pointed out that Atma is different from the five-layered body. It is pure undivided attention. It is existence associated with every object. This existence principle is called Sat. It is in my body as well. In body, we call it ”am”. In an object we call it as “is”. The “am” and “is” are same. Bodies are many, objects are many, and existence is, however, only one. How can one experience this pure existence? Right now we are experiencing existence associated with objects. We are not experiencing existence in its pure form. We experience a watch, that it exists, by saying it “is”. We can differentiate between existence and non-existence. Even though we experience existence, it is with respect to objects. Atma is pure existence. We need to separate existence from objects and come to pure existence.

How to become conscious of pure existence?

Bhagawan Ramana Maharishi says pure existence can never be an object of knowledge. It will always be a subject or the consciousness principle. Pure consciousness is the very Subject. Chit cannot illumine Sat. It cannot objectify Sat. How can you objectify it when it is You.

You want to see your own original “I”. You can only see the reflected I in the mirror. The eye can never perceive the original I . Even though eye can’t objectify the I you still don’t have any doubt about the original I. That doubtless I is pure existence. That doubtless I is pure Consciousness in Sat Chit Atma Asmi. It has no limitation. Limitation is only for body. “I” am free from

limitations hence “I” am Sat Chit Ananada.

Explaining Shloka # 23, Where is the Consciousness that is separate from existence? Is there a consciousness that is separate from existence? If it is there, then we can separate them. Consciousness can then look at existence. That is not possible. Existence equals Consciousness. So, objectification of consciousness is not possible.

Explaining Shloka 23, a Consciousness that is the illuminator of existence and different from existence, where is it available? There is no such consciousness as it is the very Subject. This is because Consciousness (Chit) is in the form of pure existence Sat.

Aham =Sat. Pure existence is in form of Consciousness.

Therefore we can say: Pure existence is in form of consciousness. Also, Consciousness is in form of Existence. Consciousness and Existence are one and the same. They are just two words for one. It is the plurality of names, both referring to one Atma or “ I am”.  Once you know this, your spiritual journey is over.  Existence has also has all properties of Atma such as : Nithyaha, Sarvagathaha, Nirvikaraha, Aprameya, Akarta, Abhokta, etc . It exists even after fall of body. It should learn to claim “ I am the Atma.”  This is Nidhidhyasanam.

Shloka 24:

The difference between God and individual is only in name, form and intelligence. They are the same in their essential nature as the heart.

This Existence-Consciousness is the same one behind the Samashti (Macro) as well as Vyashti (Micro or Jivatma). In both Jiva atma and Paramatma, the atma is the same one. The difference is in the medium of manifestation. This is the Jivatma Paramatma Aikya Gyanam.

Shloka # 24 is a Mahavakya. Are the wave and the ocean different or identical? From a superficial angle they are diagonally opposite. Thus, the wave is small while ocean is big; Wave is supported, Ocean supports; Wave is an effect while ocean is the cause; Wave is subject to arrival and departure while ocean is not. However, if you analyze them as wave is water and ocean is also water. Then, there is no such thing as wave. Wave is only a Nama and Roopa. So also with Ocean, it is also only a Nama and Roopa. The water is the same in both. So also in Vyashti (body) and Samashti (creation) there is only one Atma. Superficial Jivatma and Paramatma both are in reality Atma.

Chandogya Upanoshad says: Tat Tvam Asi. Shankaracharya has written on this maha mantra in Vakya Vrithi.

Explaining Shloka # 24, The difference between Jivatma and Paramatma is superficial. They are just name and form and not the content. Thus:

Atma +Samashti=Paramatma

Atma +Vyashti=Jivatma

From Nama Roopa perspective they are different. But Svabhavatha (true nature) the Param and Jiva adjectives go way and one is left with Atma only.

Both are pure existence (nirguna), which is the ultimate reality. So have a penetrating vision for Advaitam.

Shloka # 25:

When perception of name and form ceases, there is the vision of the Self. This is also the vision of God, for, God and the Self are the same.

This shloka is also a Mahavakya. From these verses we know Bhagawan Ramana Maharishi knew about traditional teachings. He knew the mahavakyas. He shows that he was in sync with Shankaracharya.

Take the wave and ocean. Remove nama and ropa and you will see it is only water. Thus, one can see the content by just shifting our vision from Nama Roopa.  This is known as Bhoga Tyaga Lakhanam. Bangle is gold, chain is gold, ring is gold. Give up superficial nama and roopa and you will come to understanding of Jivatma (essential nature) and simultaneously the essential nature of Paramatma as well. They are not different. They are the one essential nature. Self Realization is God realization. They are not a separate process.

After removal of Vesha (dress) one sees the oneness of Jivatma and Paramatma. One who sees the water, for him there is no ocean or wave. I am that Atma.

Take Away from this class: Shloka # 25:

Giving us a very powerful tool of discovering the Self, Swamiji says we should look at people and objects without Nama and Roopa. Please experiment with concept and if you hold that thought long enough you will see a change in perspective.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shlokas # 19:

 Wherefrom does this “I” thought arise? If one enquires thus, it vanishes. This is self-enquiry.

 Continuing his teaching Swami Paramarthananda says, all types of Sadhana’s such as Puja, Japa, Dhyana, Samadhi, Yoga, and Gyanam all will have to culminate in Atma Vichara. They are important but they are complete only with Atma Vichara.  Thus Atma Vichara only will eliminate Ahamkara or the mortal “I”. It is not optional but a compulsory knowledge. Ahamkara is born out of Self Ignorance. Ahamkara goes away with Gyanam. As long as a root is there the tree will sprout again. Agyanam is moolam of Ahamkara. Therefore, Atma Vichara needs to go along with Guru Shastra Upadesha. Even when somebody has got this knowledge without a Guru, they are rare prodigies. They got their Guru Upadesha and knowledge in past births. Therefore, these prodigies do not require Guru Upadesha. For majority of us, we need the Guru Upadesha. So don’t quote Bhagawan Ramana Maharishi to avoid Guru Shatra Upadesha. Majority of us require it. Upadesha means systematic teaching of shastras. This will lead to Atma Gyanam. This will destroy Agyanam and thus destroy Ahamkara. Ahamkara “I” is replaced by Atma “I”.

Ahami is when Ahamkara is destroyed. Atma is Layasthanam or Adisthana Chaitanyam. It is Atma Chaitanyam. This Chaitanyam now shines.

Shloka # 20:
When the “I” thought perishes, then another I, I springs forth as the Heart, spontaneously. It is the Existence in all of its fullness.

After Atma Vichara Ahamkara is eliminated. And the new I shines. A serious seeker wants to know what this means? How do I know if this event has occurred, that is the elimination of Ahamkara, replaced by Shining Atma?

What will life be before it and after it? How will I feel when the event occurs? These are questions from serious seekers. Will I experience the Infinite I? Now I experience a finite I. Will I have the experience of a new  infinite I?

Many people have the misconception that they will experience a new I. We should know that there is no specific experience of the new I or infinite I? Any specific experience requires Triputi or experience of dualities (experiencer-experience-Object or knower-known-act of knowing, seer-seen-act of seeing etc) and is thus limited. Any specific experience of infinite is a logical contradiction. All specific experiences are in finitude. In waking and sleep states also we have specific experiences. Another is a general experience. There is absence of any experience in deep sleep and Samadhi states.  Triputi is absent in Sushupthi and Samadhi states. Thus the two experiences are:

• One is specific experience of finite.
• Other is absence of any experience like in Sushupthi.

Other than these two experiences there are no other experiences of infinitude.

So, what does this shloka mean? When the limited “I”  is gone and is replaced by infinite Atma. It is more a specific understanding. During a transaction in the waking state I am enjoying status of experiencer. Through Upadesha I understand that experience is not my intrinsic nature while consciousness is. My experiencer status is Mithya but not my intrinsic nature, that I am a conscious being. The color of my Angavastram is not mine. The experiencer comes with waking and dream but goes away in Sushupthi. The experiencer comes and goes, hence he is a Mithya. So also all experiences of Experiencer are also Mithya.

I am a Conscious being now, but if I doze off I lose it. So, there is a transient state. Limitation is not my true nature, meaning, I am limitless. This sense of localization does not belong to me. The understanding that I am without localization is the true nature. Experience will be finite, however, understanding will be of infinite.

The experience of the earth is of flatness but we know it is a globe. We feel the stationary status of the earth but we know it is rotating very fast. This wisdom is not shaken by experience. Even though I experience myself locally, I know this is not true. This is wisdom. There is no change in experience, only falsification of it.

Shlokas 21:

This, the Heart, is the true import of “I”. For it exists, when the “ I” is not.

The Ahamkara I says I am limited. There is another Consciousness that says I am limitless. How do I know which is real and which is fake? Should we say experience is right or knowledge is right?  We say knowledge alone is powerful. We know several experiences that are not fact based. (Stationary earth, flat earth, rising sun etc). There are illusory experiences at every level. In Self-experience I avoid the experience.  In Nirvikapla Samadhi Patanjali did not discover Advaita Gyanam. Yoga is Dvaita. Only knowledge is reliable.

Experienced I is limited in nature. Bhagawan Ramana Maharishu says limitless I is my true nature. The limited I is subject to arrival and departure. During waking and sleep too we can experience arrival and departure.

The limitless is the real I while Ahamkara resolves during sleep every day. Dress is changed every day. Dress is not my real nature. Ahamkara is removed every day and put on as well during sleep and waking states respectively. Consciousness never comes and goes. It has a continued existence without resolution. Consciousness continues even in sleep. That we are able to talk about sleep is proof of witness consciousness. Hence Consciousness is the real meaning of the word “I”.

I am the eternal consciousness in which Ahamkara rises and falls. During sleep Ahamkara goes away. In waking state it comes back. In death Ahamkara goes away but I continue. Knowing is also a manner of transaction. “I am” without transaction is my real nature.

The enquiry into this has to be systematic through Pancha Kosha Viveka. It is discussed in Taitreya Upanishad. I have to see consciousness in every Kosha. I am not the Kosha, but I am the consciousness pervading it. Kosha is separate from Consciousness. Citing an example: Fan is the instrument with the invisible electricity. One is visible while other is not. The invisible electricity is not part of the fan.

So also our body is of five layers with the sentiency principle or consciousness principle. One is invisible while other is visible. Because of sentiency the body functions. Sentiency is not part, product or property of the body.  It is not limited by boundary of the body. It is non-material consciousness that survives the end of body. It is the real I.

Shloka 22:

The body, the sense, the vital force and ignorance, all these are insentient. They are not the consciousness, which “ I am”.

The five fold Koshas are described. Vigraha means Annamaya kosha. First line of shloka is Vedanta Shastra. I am none of these material objects. I am the eternal witness.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka 15 and 16:

# 15: “For the exalted Yogi abiding steadily in the natural state, having destroyed the mind, is there any action left?”

# 16: “When the mind turns away from the objects, it beholds its source, Consciousness. This is Self –abidance.”

Continuing his teaching of Upadesha Saram, and refreshing our memory of last class, Swami Paramarthananda said,  Bhagawan Ramana Maharishi enumerated various spiritual sadhanas all of which result in Bodhaha or Gyanam. They are: Puja, Japa, Dhyana, Samadhi, Yoga and Gyanam. All of them have the one aim that one’s mind should absorbed in one’s Self. Problematic mind should be replaced by a non-problematic mind. The Mithya mind should be replaced. This fundamental reality is arrived at by enquiry as discussed in shlokas 14, 15 and 16 respectively. This enquiry negates everything negatable. What ultimately remains after negating is that the mind becomes blank.  It is at this time the Guru’s direction is needed. He will point out that the blankness is witnessed by an awareness called Consciousness also called Chaitanyam. It has all the attributes of the Atma namely: it is Nithyaha, Akarta, abhokata, Nirvikara, Aprameya etc. This is the real me. This is Tatva Darshanam or recognizing the real me. This is known as Vichara Marga. Through this Vichara the Mithya of mind is recognized and thus removed.

Shlokas 17 and 18:

# 17: “What is the mind? If one searches to find out, then, there would be no separate entity as the mind. This is the straight path.”

# 18: “The mind is only a bundle of thoughts. They are dependent on the “I” thought. Know the I thought to be the mind.”

In shlokas # 17 and 18, respectively, Bhagawan Ramana Maharishi elaborates on Gyanam.

Summarizing these two shokas, Swamiji says, this Vichara is presented in three different ways.

First enquiry is an enquiry into the nature of the mind or Mano Vichara. Here one asks “what is the nature of this mind”? Bhagawan Ramana Maharishi points out that mind is nothing other than Ahamkara. So this then becomes Ahamkara Vichara. Still later he points out that Ahamkara Vichara is finding out the Source of Ahamkara. Since the Source is the Atma, it now becomes Atma Vichara.

Thus:

Mano Vichara>Ahamkara>Ahamkaravichara>Atma Vichara>Atma.

Shloka # 17:

Animals do not have a developed mind. They don’t have Raga, Dvesha, Krodha etc., We do not know if the mind is an advantage to human beings or not. In sleep there is no mind. Upon waking, it comes up again.

Swamiji says, Bhagawan Ramana Maharishi through out his teachings does not mention the role of Guru or Shastras.  We have to add that ourselves.

Upon enquiry into the mind we find that there is no such thing as the mind at all. We have been bothered about something that does not exist. It is a Mithya. It is something that exists without substance like a mirage. Examples of such mirages are:

• Mirage of water
• Dream problems disappear when I wake up.
• Existence of thought. Upon enquiry we find there is no such thing called thought. Thus, while Pot is the weight-less word, Clay alone is the substance with weight. I have been taking the pot for granted. Similarly, we have also been taking it for granted that there is a mind.

Thus, materials have particles, which break into atoms, further break into subatomic particles and finally break into energy. Thus, there is no world other than energy. That this energy manifests itself as this tangible world is one of the greatest wonders of the world. A Nonexistent mind seems to exist. Anything seemingly existent should be negated. There is nothing called mind. Vichara Marga is the only appropriate Marga. The unreal is born out of ignorance. Knowledge alone can remove ignorance. The rope snake can only be removed by knowledge of the rope. Bhagawan Ramana Maharishi says the mind has to be handled only by Gyanam. The ultimate solution is Gyanartham Vichara. This alone removes the problematic mind.

In the next shloka Ahamkara Vichara is discussed.

Shloka # 18:

The primary constituent or ingredient of the mind is thought. We experience mind only as thought. When we sleep, thought is dormant and mind is temporarily gone.

So, for all practical purposes, mind equates to thought. In reality, however, thought is not the mind. It is only a function of the mind. I am not just teaching. It is only one of my functions. So also it is with walking. For all practical purposes we can say mind equals thought or Manovichara is thought Vichara. Thoughts are classified into two categories:

• Objective thoughts or Idam Vrithi or thoughts about objects. Objects can be anything such as a river, mountain, a pen etc. Vrithi means thought.
• Subject related thought or Aham Vrithi.  This is about “I” the experiencer.

Idam Vrithi’s are many while Aham Vrithi is only one. For each Idam Vrithi there is a corresponding Aham Vrithi.

Thus, Objective thoughts + Subjective thought = Mind.

Objective thoughts can exist only if there is a subject to relate to. Therefore, the subject is the basis for all objective experiences. Aham Vrithi is basis for all Idam Vrithi. Thus, the essence of all Idam Vrithi is Aham Vrithi. All objectives are about Aham Vrithi. Thus, all thoughts can be reduced to the “I” thought. I thought is Ahamkara.

Thus:

Mind enquiry>thought enquiry> “I” thought enquiry>Ahamkara enquiry.

Explaining shloka # 18 further, Mind is nothing but a group of thoughts. All thoughts of mind are based upon one essential thought, Aham Vrithi or the one I thought.

May you understand that the mind is nothing but the “I” thought or Ahamkara. Therefore, mind enquiry is Ahamkara enquiry.

Shlokas 19 and 20:

# 19: Wherefrom does this “I” thought arise? If one enquires thus, it vanishes. This is self-enquiry.

# 20: When the I thought perishes, then another I, I, springs forth as the Heart, spontaneously. It is Existence in all its fullness.

We have said Mind is Ahamkara. So Ahamkara enquiry is to be performed. Where does Ahamkara come from? What is the source of Ahamkara? This is the real enquiry.

Shloka #19:

From where does Aham come into being? On enquiry we find it comes from Atma. So it is called Atma Vichara. You enquire about the rope not the snake. It is not an enquiry into the snake, as it is not born out of the rope. Here Aham is compared to the snake while Atma is compared to the rope. Therefore, it is Atmavichara or enquiry as to what is the Atma?  Bhagawan Ramana Maharishi does not explain how we should perform this Atma Vichara. We have to add that it is to be performed as per Guru or Shastra’s direction. All Upanishads require this.

For such a person, the wonder is that Ahamkara falls. Aham is a false reflected consciousness. Citing an example swamiji says, imagine a mirror. I am standing in front of it. I see my reflection in the mirror.  So we now have three entities. The mirror, the reflection and I. The reflected entity has properties of me, as well as properties of the mirror. It is a hotch potch. Everything that is a reflection is borrowed from my body as well as from the mirror. If the mirror is dull the reflection is dull as well, a feature of the mirror. This third identity is called Prathibimba Purusha. If you, the person, or the mirror is not present, the third entity disappears. So it is with Atma and Anatma (mirror). While Aham kara is the third entity (mixture of Aham and Anatma). When you remove either Atma or Anatma, the third entity, Ahamkara, disappears. This non-entity, Ahamkara, has been the cause of a lot of havoc in all of us.

A false thing becomes real. Self-enquiry dispels Ahamkara or the false thing. What is Self Enquiry? That which leads to discovery of Atma (the real I) and fall of the mind is Self-enquiry or Manonashaha. The fall occurs from the recognition that Ahamkara is Mithya. Even after the fall, the reflection still continues. But now, it no more frightens me. Be it a convex or a concave mirror, neither bother me.

So Gyani still experiences Ahamkara even after knowing it is unreal. Ahamkara nasha is knowing it is unreal.

Shloka 20:

When Ahamkara falls the chiddabasha is dismissed as Mithya. Even after reflection goes away the original face continues. The only problem is, it cannot be objectified anymore. I own up to the original Consciousness when the reflection is destroyed.

Explaining the shloka, when Ahamkara suffers destruction and the reflected face is gone. The original face still continues. The original face cannot, however be seen anymore.

One can see the reflected face, when mirror is there. Swamiji suggested that we try to discover our original face for the rest of our respective lives.

Atma cannot be made into an object. So this consciousness remains as the real I. Now, after knowledge, the consciousness shines as the real I.

Ahami means the “ I”. This is also called self-effulgent. This I is not located anywhere. It is all pervading. It is unconditionally full and infinite.

Parampurna means beyond space and time.

With Best Wishes.

Ram Ramaswamy

Greetings All,

Shloka # 13:

“Control of the mind is of two kind, its lulling and its destruction. A lulled mind will rise again but not the one which is destroyed.”

Continuing his teaching, Swami Paramarthananda says, we have seen Bhagawan Ramana Maharishi talking about the six Sadhanas. They are: Puja, Japa, Dhyanam, Samadhi, Yoga and Gyanam. Samadhi is also called Bhakthi.  The first four Sadhanas were discussed elaborately. Now he is dealing with Yoga and Gyanam. Yoga represents Ashtanga Yoga. However, Bhagawan Ramana Maharishi focuses on Pranayama. The eight steps of ashtanga yoga are: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.

Bhagawan Ramana Maharishi focuses on Pranayama. Pranayama restrains the mind, like a cage restrains a bird. This subsiding of mind is called Manolaya (withdrawal or shanthi). However, Manolaya is a temporary restrain on the mind, it comes back after some time in even greater force. The permanent solution to the problematic mind is Mano Nasha. Mano Nasha can only happen through Gyanam. Thus:

Mano laya occurs through Pranayama.
Mano nasha occurs though Gyanam.

The temporarily suppressed mind, mano laya, comes back again as in artificial sleep. Once we come out of sleep the whole world comes back again.

The mind destroyed by Gyana Yoga will never raise its head again. Pranayama can be used but only as a first aid. First aid is important in an accident. However, after first aid, one may still need to get further treatment. One cannot replace the other. Pranayama is not an end in itself. It is in Atma Gyanam alone that one can obtain permanent peace of mind.

Shloka # 14:

“The mind stilled by breath regulation gets destroyed by pursuing a single thought.”

Manonasha, should not be taken as its literal translation means. It does not mean a Gyani’s mind is destroyed. Gyani’s have very good mind with all virtues. Gita elaborates on a Gyani’s mind in chapters 13 and 14 respectively. So, a Gyani possess a mind. His mind is not destroyed. If so, what is Manonasha? There are two important meanings. One is figurative and the other is philosophical (shastriya).

Figurative meaning of Manonasha: The problematic mind is destroyed and replaced by a beautiful mind. Deluded, ignorant mind is destroyed and is replaced by a healthy mind. When a mind is healthy, you don’t feel its presence. When a body is not healthy, you feel the pain. You don’t feel the pain when it is healthy.

Philosophical meaning of Manonasha: is the real meaning. In wake of knowledge, the Anatma Prapancha is understood. Gyani understands “Brahma Satyam, Jagat Mithya.” Mithya prapancham whether it is or it is not, does not make a difference to him. In a Gyani’s mind the entire world is destroyed.
Once the world is falsified, mind is also falsified with it. Mind is after all a small part of this world.  This understanding of the unreality of mind is called Mano Nasha. Gyani still employs his mind, understanding that the body, mind and the world are all Mithya. Just as it is only the clay in the pot, there is nothing called pot that exists. The Pot has only a verbal existence (nama, roopa) so also does the mind. It too has only a verbal existence that is its nama and roopa.

Using Pranayama one quits the mind and it obtains the sadhana chatushtaya sampanam. Gyanam, however, comes from the Eka Chintanam or thinking of non-dual atma. How to perform this chintanam has not been mentioned here. Thus, a cult of Maharishi Bhagawan Ramana’s followers has formed around the “Who am I” meditation? This is an unfortunate conclusion. Here tradition has to be exerted. Asking, “who am I” will not help.  Before, he was a turbulent Agyani, now, he becomes a quiet Agyani.

In Gita, Atma Vichara has been described. It says, go to an acharya and ask for the teaching. This is the only method of Self Knowledge. The teaching must be for a length of time. Pundaka Upanishad mentions that Self-enquiry should only be through a Guru. Even if some have got knowledge without a Guru, even they have had a Guru in past life. That knowledge is activated in this life.

So, this means Sravanam, Mananam, and Nidhidhyasanam from a Guru. This is called Chintanam. Through this teaching, knowledge dawns. It will inform me of: “Brahma Satyam, Jagat Mithya”. The mind is always unreal. It cannot touch me, the real consciousness. This wisdom is called ManoNashaha.

Shloka # 15:

“For the exalted Yogi abiding steadily in the natural state, having destroyed the mind, is there any action left?”

Once mind is falsified, the rest of life is a peaceful one. Mind and its conditions have nothing to do with my freedom. Mithya cannot tarnish Sathyam. Quality of my mind has nothing to do with my Poornathavam.

After Atma Gyanam, conditions of Anatma cannot alter my status. It does not mean we are now careless. We will still put out the best. The physical and mental conditions have no consequence with respect to my freedom. A Gyani is not careless with respect to the body or the mind. He knows in his heart of heart that condition of mind does not matter. This is called Jivan Mukti.  So, the supreme Yogi who has reached the destination is called Utksrishta Yogi. His mind is falsified. Vyavaharika Satyam of mind does not disturb the “Atma” within me.
What is to be accomplished in life by such a Yogi? He is without the pressures of life whipping him into activity. For a normal man each activity has to be completed and then he moves to the next one. Swamiji met the father of a devotee, an old man. He very emotionally asked Swamiji’s blessing that his grand daughter get married while he was still living. He was very emotional about it. So, a man gets whipped into action based upon one’s emotions.

What is Moksha? As per Bhagawan Ramana Maharishi, it means, I am full and complete, with no more desires. He abides in his own swaroopam. All duties reside in Ahamkara. It can never complete its duties. One who transcended Ahamkara has obtained Moksha.

Shloka # 16:
“When the mind turns away from the objects, it beholds its source, Consciousness. This is Self-Abidance.”

In this shloka the process of Atma Gyanam is described. The mind is turned away from external objects, which includes the body and mind. Once mind is turned away from the external world, what remains is the mind in Chaitanyam, without any objects or objectless consciousness remains.  Blank mind is empty consciousness. It is a Consciousness without any objects. We recognize the mind is blank. The blankness is illumined by our awareness. A blank mind is one in which there is only consciousness and no other object. This remainder Consciousness, objectless consciousness, is our real nature. It has all properties of Atma (Nithyaha, Shaswatha, Purnaha, Nirvikaraha, Aprameya, Akartha, Abhoktha etc.). This has to be understood as “I” the Atma. This is understanding of one’s self as the “Remainder” consciousness. This is the knowledge of one’s own real nature or Tatva Darshanam. This is the truth. This consciousness is ever self-evident. This Gyanam is further elaborated upon now.

Shlokas 14-16 is a condensed version of Gyanam.
Shlokas 17- end are an elaboration of Gyanam.

With best wishes,

Ram Ramaswamy

Greetings All,

Shloka 7 and 8.

Shloka # 7: “Constant , natural meditation like the steady flow of ghee or a stream of water is better than intermittent contemplation.”

Shloka #8: “The meditation “I am that” regarded as more purifying than one based on dualistic thought.”

Refreshing our memory of the last class Swami Paramathananda said Bhagawan Ramana Maharishi is dealing with a variety of spiritual exercises in his teachings. He discussed three of them namely Kayika, Vachika and Manasa Karmani. Thus:

Kayika relates to performing Puja.
Vachika relates to performing Japa.
Manasa relates to Dhyanam or Upsanam.

Bhagawan Ramana Maharishi classifies Dhyanam or Upsanam into two types. They are:

• Bheda Upsanam
• Abheda Upasanam also known as Ahamgraha Upasana. Ahamgraha literally means “self-grasping,” or “self-identification.”

Bheda Upsana: Elaborating on this upsana, Swamiji says, in this Upasana God is different from me. Upasaka Upasya bheda exists. After Bheda Upsana one moves to Abheda Upasana. Here you visualize God as myself in Soham Bhava. There is nothing wrong in this Upasana as God can be invoked in any object. Even as God is invoked in a Saligramam, or a mound of Turmeric so also one can invoke God in himself, as well. This is Abheda Upsana. It is superior to Bheda Upsana.

Abheda Upasana: is the stepping-stone for Vedanta. Here, one has to know “I am God”. Abheda Upasana is an ideal intermediary phase between Bheda Upasana and Vedanta. The transition from duality to Advaita is not easy. One should practice saying “I am Lord”. Every time puja is performed, the priest in his mantras offers puja to himself as well. The priest reminds us that there is no difference between God and me. Abheda Upsana is superior to Bheda Upasana.

Shlokas 9 and 10:

Shloka # 9:
“The repose of being poised in one’s true nature, devoid of thoughts, is the highest devotion. It comes from the strength of meditation.”
Shloka # 10:

“Sinking of the mind in the heart, its source, is Action. Devotion, Union and Knowledge.”

The possible culmination of any meditation (Bheda or Abheda) is Samadhi. Samadhi means absorption in object of meditation. I forget myself as meditator. One does not know he is meditating. This is similar to when the Waker is so absorbed in the dream world that he forgets that he is the projector of the dream. The dream becomes real to him. This is due to a natural propensity of the mind to do so; that is absorption leading to forgetfulness. This is also called Nirvikalpa Samadhi. The difference between meditator and meditated is lost. Subject object difference is lost. Vidyaranya defines Samadhi as forgetting that I am the meditator.

The word Susthithi in shloka # 9 means getting lost in Soham Bhava. Here the absorption is total. All Bheda Bhavana is gone. Thoughts of all divisions are gone. In Gita Chapter 6, Sri Krishna compares this state to a flame that remains without a flicker. The mind remains in Abheda Vrithihi. In this state, the flow of advaitic thought excludes dvaitic thought. Swamiji cautioned that Advaita Gyanam is different from Abheda Upasana.  So, how does this absorption come about? It comes from deliberate meditation (bhavana). Just repeating “Om Namaha Shivaya” will take us into this state of absorption. By regular practice it becomes spontaneous. The Samadhi is the greatest form of Bhakthi. Puja and Japa are all aspects of Bhakthi as well. Ramana Maharishi says Abheda Samadhi is the highest form of Bhakthi. I am absorbed in the Lord and he is in me. In this context Bhakthi is considered Samadhi.

Thus, so far, Ramana MahaRishi has spoken about four disciplines: They are Puja, Japa, Dhyanam, and Samadhi.

In the next shloka Ramana MahaRishi explains two more Sadhanas. They are Yoga and Gyanam.

Yoga: While Patanjali’s yoga is referred to, the emphasis is on Pranayama as a spiritual discipline.

Gyanam: Here the term Bodha is used in shloka # 10 for Gyanam. It means Self-knowledge.

So the six disciplines now are: Puja, Japa, Dhyana, Samadhi, Yoga and Gyanam.
For all these disciplines there is only one goal. The goal is that the mind should abide in peace. This Shanthi-Sthithi is goal of all Sadhanas. Swamiji says, a question does come up, after practicing all these Sadhanas, how do I know if I am progressing spiritually?  The acid test is obtaining mental poise or shanthi. Even when Prarabhdam brings different experiences, maintain calmness amidst the turmoil. This is progress. Otherwise, it is not spiritual progress. Do I enjoy general equanimity at all times? Manaha Swasthaha (shloka 10) means freedom from stress and abiding in my heart. Mind should have peace.

Shloka # 10:

“Sinking of the mind in the heart, its source, is Action. Devotion, Union and Knowledge.”

Bhagawan Ramana Maharishi has talked about six sadhanas. They are, Puja, Japa, dhyana, bhakthi ( Samadhi), Yoga (Pranayama), and Bodhaha (Self knowledge). He discusses both Pranayama and Self Knowledge later.

Jivan Mukti is peace of mind alone. Swamiji says five of the six Sadhanas provide only a temporary peace of mind. Thus, all of them, except Bodha or Gyanam, provide a temporary peace of mind.  Only with Atma Gyanam can we get permanent peace of mind.

Shloka # 11:

“ the mind becomes a quiescent by regulation of breath, like a bird caught in a net. This is a means of mind control.”

In shlokas 11 and 12 respectively Ramana Maharishi deals with Yoga. Yoga has many steps. Ramana Maharishi however highlights Vayu-rodhanam or regulation of breath. There are several types of Pranayama. They include: Puraka, Rechaka and Kumbhaka.  Ramana Maharishi says Pranayama will make the mind quiet. Even science accepts this today. During stress, a deep breath brings down the body’s toxic chemicals. Pranayama is highly recommended for stress. Even Readers digest had an article on this topic. Pranyama regulates Prana and mind. The Pancha Koshas are interconnected. Is it biochemistry that changes emotions or is it the other way around? Clearly, psychosomatic diseases improve with Pranayama. When Prana is regulated Annamaya and Manomaya Kosha are improved as well.

Rodhana in shloka # 11 means regulate. Even a turbulent mind becomes quiet with deep breath. Pranayama is like a cage for a bird. Just as a cage arrests the movement of a bird so also Pranayama arrests movement of a mind. The term Jala-Pakshi Vada is used in the shloka to mean a net or a cage for a bird.

Shloka # 12:

“Minds and breaths, expressing themselves as Consciousness and Action, are only two branches of the same Primal Power.”

So, how does Prana control the mind? Answering, Prana and mind are like two branches of the same tree. When one branch is pulled the other branch also comes along. Citing another example, all four legs of a table are connected to a wooden plank. If you pull one leg of the table other three also follow. So also with Prana and Manas, both are connected to one Prakrithi. Prakrithi (Maya) is the cause of Prana (Rajo guna) and Manas (Sathva Guna).

Chitta Vayava in this shloka means mind and Prana. Chitta means Gyanam.
Shakyordvayi means two branches.
Shakthimulaka means Maya or Prakrithi or main trunk of the tree.

By controlling mind, Prana is also controlled. In a very emotional state the breath changes, it becomes shallow. If both can influence each other why should we regulate mind through Prana? Controlling the grosser Prana is easier than subtler mind. From gross one goes to the subtle.  When Pranayama is not possible, only medicine can help. Drugs and liquor are all trying to control the gross and thus the mind.

Shloka # 13:

“Control of the mind is of two kinds, its lulling and its destruction. A lulled mind will rise again but not the one which is destroyed.”

Now Ramana MahaRishi enters the last Sadhana called Gyanam. Even yoga and pranayama can only make the mind quiet temporarily. After all one cannot practice Pranayama all the time. Pranayama is not the ultimate solution. It only manages the problematic mind. Only Gyanam will destroy the problematic mind. In this shloka, Mano-laya, means temporary lulling of mind. Manonasha is permanent destruction of problematic mind. Swamiji clarified destruction of problematic mind does not mean destruction of the mind itself.

Liquor, drugs and even Nirvikalpa Samadhi  (where the mind disappears temporarily), are all considered Layam and they can tackle the Problematic mind temporarily. The only other method is permanent destruction of the “problematic mind”. This does not mean destruction of the mind itself. Mind is destroyed only in death. The “problematic mind” is however destroyed and replaced by a “compassionate” mind.

Laya gatham means the mind is temporarily lulled. The mind, however, continues to be problematic. The problematic mind is converted by wisdom. One sees the mind as Mithya. Once one sees the mind as Mithya it is a destroyed mind. Giving example in Tamil where seeing a wooden elephant one gets frightened, until one gets close by and sees it is not a real elephant. He sees it as a Mithya.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 4: “Ritualistic worship, chanting and meditation are done with the body, voice and the mind; they excel each other in the ascending order.”

Shloka # 5: “ Worship of God in his eight fold form, understanding that He is so manifest, is proper worship of Him.”

Recapping last class Swami Paramarthananda said Ramana Maharishi mentioned three types of Karmas that help inner growth. He broadly classified them as Kayika, Vachika and Manasa Karmani.

In shloka # 5 Kayika karma is defined as offering puja to God as it purifies a person. Two types of puja are mentioned.

First type of puja is a direct and formal puja performed in a room or in a temple following all rules of puja, as per shastras. This puja may also include Nithya Sandhya Vanadanam.

Second type of puja is indirect puja where everything I do, all my actions, is an offering to god, as a puja.

After that, in shloka # 6, Ramana MahaRishi describes Vachika Karmani or oral activities. They include Parayanam and Japam.

Parayanam:
The Parayanam can be Vedic or Non-Vedic. They can even be in any language such as Tamil, Malayalam etc. They all should, however, be glorifying God.

Japa:
Japa is taking God’s name, one name and repeating it. Japa is a great and efficacious spiritual Sadhana. Sri Krishna says among Yagyas, Japa Yagya is best. For Japa Yagya an initiation is not a requirement.  One can consider Bhagavan as one’s Guru; choose an Ishta Devata and then chant. The mantra chanted must be one for an Ishta Devata. Ishta Devata is one towards whom you are naturally inclined. For an Ishta Devata, one can consider, the family deity or the village deity as well.  Choose a Nama and with God’s grace start chanting it. Chanting 108 times is considered ideal. More than that is allowed as well.

Formal Japa must be performed sitting down and in a quiet place.  Mantra Japa is essential for nourishing spiritual body even as food nourishes the physical body and love, the emotional body. Once I choose the Nama and the place of worship, I should then sit in a proper posture and invoke the Ishta Devata deity. A photo or a figurine is helpful to mentally invoke an image of the deity. Then, one offers namsakara. If one knows a dhyana shloka praising the deity, this also helps with visualization. If a person has been initiated in several Devatas give importance to your Ishta Devata mantra. Do not discard the other initiated mantras. The other mantras need not be chanted 108 times. In general, the more you repeat a mantra, the greater its Shakti.

Before and after chanting a mantra such as “Om Namah Shivaya” for over 100,000 times over a period of say two months one should perform Purascharana. This mantra chanting is like depositing money in a bank, it is depositing spiritual power. You can draw on it whenever you need it. It may be helpful in a crisis. You can call upon the mantra and say, “ With power of this mantra let this crisis pass”. Such a Japa helps in the material world as well. Thus, mantra Japa is useful for spiritual as well as material well-being. Every Japa has a meaning. It is useful to know its meaning. Most of them mean surrender to God. Thus, Namah Shivaya means I surrender to lord Shiva. It also means, I accept whatever happens, wherever it happens (family, workplace etc.) as will of God. This is known as Sharanagathi. I think of the meaning of the Japa and then start chanting. Initially it can be loud to set the pace and pitch and later one can convert it to Manasa Japa.

During Japa there is no need to think of the deity. The mind can only do one thing at a time, deliberately. So, one has to decide if one wishes to concentrate on deity, mantra or mantra meaning. Concentration on mantra and its meaning are two different things. We have to choose one of them. In Japa, importance is given to sound of the Japa. It is not Artha Pradhana rather it is Shabda Pradhana. That is the reason a mantra cannot be translated into another language. The letters (or word) are most important. The silence between letters of mantra is important.  In mantra japa one should concentrate on sound of the shabda alone.  The silence between words of mantra is also important. Mantra meditation is different from silence. In Japa, concentration is on sound of the shabda. Silence is an important Vedantic meditation. There is a meditation called Silent meditation. It falls under Nidhidhyasanam and can be performed after Vedantic study especially of Manduka Upanishad. In this meditation, one starts with the Nama and then focuses on the silence. From silence then one goes to Chaitanyam. In Mantra Japa there is no silence. One only focuses on the words or letters of the Japa.  After performing the Japa one should perform namaskara. A Japa mala can also be used. Mantra Japa is very important in many religions including Christianity and Islam.

Shloka # 6:
“Uttering the sacred words, either in a loud or low tone is preferable to chants in praise of the Supreme. Mental contemplation is superior to both.”

As per Ramana Maharishi, Japa Mantra can be performed in three modes. They are:

1.    Uchha Japa: Loud chanting, all can hear.
2.    Manda Japa: Whispering chant, only I can hear.
3.    Manasa Japa: Purely mental, even I can’t hear.

Manasa Japa is considered most efficacious. They say it is ten times more effective than Manda Japa. Manda Japa is ten times more effective than Uchha Japa.
Manasa Japa is a form of meditation as well hence it is also known as Japayagnam. So, if anyone wants to practice meditation the best method is to chant the Nama mentally. This is the best method to get started on meditation. Other forms of meditation require understanding of scriptures. With this Vachika Karmani portion of shloka # 4 is over.

Shlokas 7 and 8 respectively deal with Manasa Karmani. They contribute to one’s spiritual growth. Ramana Maharishi calls it Chintanam. Any thought associated with Ishwara is Manasa karma. Even a flame can be thought of so long as it is associated with Ishwara as remover of darkness.  One can meditate on nature such as on a river, a flower etc. Here God is considered the intelligence behind nature.  Nature itself is Vishwa Roopam.  Ishwara Chintanam can also include your children, considered a gift from god. Anything connected with God; thinking about it is Manasa Chintanam. Any activity associated with Saguna Ishwara is Manasa Chintanam. It is also called Upasana or mental spiritual activity. Puja is not Upasana as it a physical activity. Only mental activity qualifies as Upasana.

Shloka #7:
“ Constant, natural meditation like steady flow of ghee or a stream of water is better than intermittent contemplation.”

In this shloka following word meanings are important to note.

Sarala Chintanam: Flow of thought of God.
Viraltaha: Not obstructed by other worldly thoughts. The flow of divine thoughts is not obstructed by worldly thoughts.

Two examples of such meditation are provided in this shloka.

First is the analogy to flow of ghee. When it is poured, because of its thickness, it flows in one continuous flow (Dhara Pravaha).

Second is analogy of flow of a perennial river or stream.

In the first one, flow is artificially maintained by tilting (Aajya Dhara) and later it becomes a natural flow.

Swamiji says Ishwara Upasana is of two types.

1. Ishwara is different from me (Dvaita Upasanam). This is acceptable in beginning stages, however ultimately we need to know that there is no difference between Jivatma and Paramatma.
2. I imagine God as myself; it is a higher form of meditation. Even in SandhyaVandanam this is prescribed. It is Advaitam and is called Abheda Upsanam.

After Vedanta studies I will know I am God, however, at this time, I imagine I am God.

Nyasa means I visualize the deity as myself. This is Abheda Upsanam. This is superior to Bheda Upsanam. It prepares you for “ Aham Brahma Asmi”.

Swamiji says, one’s Dasa Bhava (dualistic) should go . I should know “I am Jagat Karanam” or the Swamy.
Shloka # 8:
“The meditation “I am that” is regarded as more purifying than one based upon dualistic thought.”

This is describing Abheda Upasanam.

Here there is Abheda bhavana. Thinking Soham means I am Sakshat Ishwara. It is superior to Bheda or Dvaita Upsanam. We must start from Dvaita and then move to Advaita.

(My note: Purascharana means preparatory rites, which is associated with mantra japas. Puras means first of all and ācaraṇa means undertaking, practicing and performing. Therefore puraścaraṇa means first preparatory rites. There are two types of puraścaraṇa rites. One is to make saṅkalpa to certain prescribed number of recitations followed by homa, tarpaṇa, mārjana and bhojana on a regular basis. The second one is to do mantra japa and complete certain rounds as prescribed mantra śāstra-s. Puraścaraṇa should be done only after obtaining specific permission from the Guru, who initiated the mantra. Guru should be worshiped before and after puraścaraṇa. It is important that Guru should be offered dakṣiṇa. If Guru is not available, dakṣiṇa should be offered to his wife or son.)

With best wishes,
Ram Ramaswamy

Greetings All,

Refreshing our memory of the last class Swami Paramarthananda discussed shlokas 3 and 4 respectively. In the first two verses of this book Ramana MahaRishi was refuting the claims of the Poorvamimsaka philosopher. Karma, secular or sacred, cannot give one Moksha. Karma is in fact a big roadblock to liberation. Karma has by its nature a snowballing effect. Thus, karma leads to more and more Karma. In this process a person becomes an extrovert. This quality in turn blocks one’s path of Self Enquiry.

Shloka # 3: In this shloka, Swamiji says, even though Karma is an obstacle to Moksha still it can be converted to a medicine or Tonic for spiritual growth. This can be compared to the way snake venom can be converted into a snakebite antidote. Thus, Karma can promote inner growth. Karma converted to a Sadhana becomes Karma Yoga. Karma Yoga helps with spiritual growth.

How to perform this conversion? By dedicating all Karmas at the feet of the Lord. Thus, all our daily karmas from waking, brushing teeth, eating, working and sleeping all these activities can be performed as a puja.  A prayer is performed to the Neem tree even as one obtains its twig for cleaning the teeth. Known as Danta Dhavanam (cleaning the teeth), here one prays to the Neem tree requesting it’s blessing in removing all impurities from ones mind even as we brush our teeth.  Several mantras are chanted before eating making it an offering to God. All these are known as Ishwara Arapana Bhavana. It is an offering to God with the prayer “ Let this Karma turn out well”.

Discussing Karma Phalam, Swamiji says, it is consequence of our Karmas that result in the stresses and strains of life. One does not know what the outcome of our Karmas will be. Nobody can guarantee a result. In Karma Yoga, one receives the consequences of one’s actions, good or bad, as Ishwara Prasadam.

Karma is of two types. Sakama Karma and Nishkama Karma.

1. Sakama karma’s are actions that are for one’s material prosperity such as house, family, children etc. Its primary focus is material growth. It may provide some spiritual benefits as well, if performed as Karma Yoga.
2. Nishkama karma’s are actions performed exclusively for inner growth. It may provide the benefit of some material growth as well.

Karma Yoga says both Sakama and Nishkamaa Karmas should be performed as an offering to God. Both will contribute to our inner growth, only in different proportions. It should be noted that while the results of Sakama Karma are usually visible through one’s acquisitions such as a car, a house etc. Nishkama Karma’s results of inner growth are often invisible.

Aim of Karma Yoga should be to increase the percentage of Nishkama Karma. Shastra’s prescribe some Nishkama Karmas known as Pancha Maha Yagya’s for one’s inner growth.

A seeker has to set priorities in life.  Should one go after material growth or inner growth?  A choice of material growth means the focus of one’s life is on external acceptance, social status, money etc. However, a life focused on inner growth will purify one’s mind and reduce the Raga and Dvesha. Raga is attachment to external world. Dvesha is dislike of attachments to external world. Raga and Dvesha alone cause all the stresses in life. Thus:

Raga is due to powerful expectations. Raga can also be called extreme attachment.

Dvesha is due to the mindset that “ I expect this not to happen.” Dvesha can also be called extreme aversion. Both can cause stress in our life.

A karma Yogi makes Raga and Dvesha just preferences. It is an attitude of: If available, it is fine, if not, that is fine too. Swamji says an intolerant mind is an irritable mind. The word Anayas means relaxed mind. Vedanta requires a relaxed mind. Once Raga and Dvesha are reduced they will promote Moksha. One has to keep in mind Karma Yoga cannot give Moksha. Karma will, however, prepare the mind for Moksha.

As already said, material growth is tangible while inner growth is intangible. That is the reason one does not recognize inner growth. Peace and happiness depends on inner growth. Peace and happiness has no relation to external growth. Comfort is not the same as peace and happiness. A rich man sitting in the comfort of his bungalow may be in great turmoil, while the poor man after a day’s hard work may be blissfully asleep in a field. Swamiji says, “ I can be comfortably unhappy”.   Between the two the choice is very clear. Always choose the path of inner growth.

Shloka # 4: So, what are these karmas that provide inner growth? Ramana maharishi says they are:

1. Puja: Ishwara aradhana. Worship of God, daily. One chooses a deity, Ishta Devata, to worship. God in any form as a symbol is worshipped.
2. Japa: Nama Japa. Recite and repeat a particular name of God. Sri Krishna says in the Gita that Japa Yagya is an excellent form of worship.
3. Chintanam: Ishta Devata Dhyanam, Upasanam and or Meditation.

It should be noted that different organs of the body perform these three Karmas.

Puja: is Kaya Karyam or performed by the physical body and physical actions.

Japa: is performed by Vak Karyam or organ of speech, the mouth.

Chintanam: is Manaha Karyam or performed by the mind.

Ramana MahaRishi now expands on each of these three karmas. Puja is now explained in shloka # 5 and Japa is explained in shloka # 6.

Shloka # 5:

Swamiji says there are two types of Pujas. He calls them grade 1 and grade 2 pujas respectively.

Grade 1 Puja: is a formal puja performed daily in front of an idol. In its simplest form this puja should consist of offering flowers, Naivedyam and Deeparadhana. There are many books on how to perform a puja. Puja is a required to be performed for spiritual growth. It is also a Raksha for us. The daily puja is a Kavacham. Negative forces are all around us but they will not touch one or one’s family. Through Puja you are also setting an example for future generations. Swamiji says, if a father smokes, the child will pick it up. All daily Pujas should end with the prayer:

ॐ सर्वे भवन्तु सुखिनः।

सर्वे सन्तु निरामयाः।

सर्वे भद्राणि पश्यन्तु।

मा कश्चित् दुःख भाग्भवेत्॥

ॐ शान्तिः शान्तिः शान्तिः

Om, Sarve bhavantu sukhinaḥ

Sarve santu nirāmayāḥ

Sarve bhadrāṇi paśyantu

Mā kashchit duḥkha bhāgbhavet

Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ

May all be prosperous and happy

May all be free from illness

May all see what is spiritually uplifting

May no one suffer

Om peace, peace, peace

Swamji says this prayer has a cumulative effect.

Grade 1 Puja then expands to Grade 2 Puja. In Grade 1, God is worshipped as the idol in front of me. Here God is a small entity.

Grade 2 Puja:

In reality, God is very big. The entire universe is a manifestation of God. Sri Krishna elaborates on God in Gita chapters 7 through 11. In Chapter 11 he provides the Vishwaroopa Darshanam. In Vishnu Sahasranamam God is described as a person in some sholkas while in others he is described as the whole creation. The objective of the Grade 2 Puja is to look at the whole universe as the Ishta Devata or as AshtaMoorthishwara ( God with Eight aspects). The eight aspects are: Pancha Bhoota ( Earth or Prithvi; Water or Jal ; Fire or Agni; Air or Vayu and then Ether or Akasha), Surya ( all stars), Chandra ( all planets and their satellites-non self luminous) and All Jivas.

Grade 2 Puja is service to all living beings (human, animals, plants, and insentient beings). It is common to see a Tulsi Plant in a Hindu house. The Tulsi is worshipped for all plants. Cow is usually fed on behalf of all animals. One human being is supposed to be fed everyday on behalf of mankind. Swamiji says, before going to bed, one should ask oneself if I have contributed to the AshtaMoorthishwara today or not?

Ramana MahaRishi says Grade 2 puja is a more important puja. One should give more than one takes in. Chinmaya Mission has a logo that says: What I give is more than what I take.

How to perform this grade 2 Puja? Service to the world can be performed in many ways including through offering of time, money and consoling words. Even offering a prayer such as “Sarve bhavantu sukhinaha…” is very impactful.

Service performed with right Bhavana becomes a puja. In such a service arrogance does not rise, one does not seek recognition and there is no expectation of reciprocation. I am fulfilled in the service itself. My service itself becomes a puja. I am happy in the service. It is not my duty to seek acknowledgement. I have no right to ask for gratitude of others for my service.

Karma Eva Phalam. The Karma Yogi considers the performance of the Karma in itself as the Karma Phalam. Such a person enjoys himself as a Karta. He does not want to be a Bhokta.

Swamiji says such a person performs any work with complete devotion and reverence. He performs the work as a dedication to God. In doing so, he performs the work completely and thoroughly. He even performs more than is required. He is not concerned about the result of his work. He does not feel he is giving more and not receiving back in proportion. The performance of the work itself gives him the greatest joy and satisfaction. Such a person is a true Karma Yogi.

Thus from both pujas inner growth occurs.

In Shloka 6 Japa is explained.

Shloka # 6:  There are two types of Japas. One is Vachika and other is Manasika.

Vachika is oral recitation. Manasika is mental recitation. Vachika can be in a loud or medium sounding voice. Manasika Japa is quiet without any sound.

Between the two Manasika Japa is more powerful. In this mode one also does not disturb others.

( My Note on Raga and Dvesha: Extreme attachments and extreme aversions are both obstacles on the yogi’s path to freedom.

Attachments (raga) arise from our previous experiences of pleasure and happiness. Aversions (dvesha) emerge from previous experiences of pain and suffering. Over time, our sense of self-identity is largely formed by a long list of such likes and dislikes. We define ourselves as a collection of our previous emotional experiences.

We can become subconsciously driven to seek opportunities to repeat previous experiences of pleasure over and over. This is the seed of addiction. The object or person or experience that originally generated pleasure becomes the symbol or substitute for the pleasure itself. Greed and lust and addiction are all downfalls of excessive attachments.

We can also become subconsciously driven to avoid previously painful experiences. Our desire to protect ourselves limits our options in life and clouds our ability to see clearly. As in the case of attachments, we mistake the person or situation or object that caused us pain with the painful experience itself. We can go to great lengths to avoid situations that we are afraid of – whether they are physical, emotional, or spiritual. Fear and hatred are the downfalls of excessive aversion.)

Take away from this class:

Swamiji disclosed the great secret of Karma Yoga. Keep the following in mind as you perform any kind of work including at your office, home, social etc.

Swamiji says such a person performs any work:

• As a dedication to God
• With complete devotion and reverence.
• Completely and thoroughly
• Even more than is required
• Without any concern about the result of his work
• Without feeling he is giving more and not receiving back in proportion.
• In such a manner that the performance of the work itself gives him the greatest joy and satisfaction.
• In such a manner of puja, that arrogance does not rise,
• Without seeking recognition
• Without any expectation of reciprocation.
• As a Karma Yogi and considers the performance of the Karma in itself as the Karma Phalam.
• With the feeling, I am fulfilled in the service itself.
• With the feeling my service itself is a puja. I am happy in the service.
• Without seeking acknowledgement.
• Without asking for gratitude of others for my service.
• With a pleasant smile.
• With great enthusiasm.

Such a person is a true Karma Yogi.

With Best Wishes,

Ram Ramaswamy

Greetings to all,
Shloka # 1:
“The results of action flow according to the law of the Creator. Is Karma, action, God? It is insentient.”

Continuing his teaching of Upadesha Saram Swami Paramarthananada refreshed our memory about the last class. He said this text is the essence of the teaching of Lord Shiva and it begins with a negation of the ritualistic practices that were the core belief of the Poorvamimasakas.

In Shlokas # 1 and # 2 Ramana Maharishi addresses this negation. The Poorvamimasakas have a misconception regarding Ishwara and Karma. In the first shloka misconception about Ishwara is negated. In the second shloka the misconception about Karma is negated as well.

In the first shloka Ramana MahaRishi points out to the existence of Ishwara. Vedapramanam and logic supports this. Creation is not an accident. It confirms: Ishwara Asthi.

In second shloka Ramana MahaRishi confirms that it is Ishwara alone who brings out the world as well as the Vedas for the world. In several places Jagat Karta Ishwara is mentioned. He is the giver of Vedas. Negating the proposition of Poorvamimasakas that the world is eternal and that God need not create it, Ramana MahaRishi says both the world and Vedas were brought by God.

Saying that Karma does not produce Phalam also negates their third misconception. Even the laws of Creation cannot produce Phalam. It requires a discriminating person to produce the Phalam. Karma cannot do it nor can the various laws of the universe. Both are Jadam’s. Here, Ishwara alone gives the Phalam, keeping the Karma of the person in mind.

Shloka # 2:

“ The fruits of action are transient. Action causes one to fall into the ocean of further action. It obstructs the goal”.

Here Ramana MahaRishi refutes the misconception of the Poorvamimasakas regarding Karma. Ramana MahaRishi gives us three important lessons in this regard. They are:

1. Karma cannot give us liberation. All types of Karmas including Service, devotional, meditational and ritualistic will not produce Moksha.
2. On the other hand Karma is an obstacle to Moksha.
3. Not only is Karma an obstacle, it is actually a cause of bondage as well.

Explaining each lesson further:

1.   The misconception that Karma can gives is liberation:
   1. The Karma Phalam from all Karmas such as Service, devotional, meditational and ritualistic are finite in nature or Anithya whereas Moksha is defined as infinite or Nithyaha. Vedas reveal this as well. They say all Karma Phalam’s are anithyam. Both Mundako Upanishad and Gita say the same.
   2. Logic also reveals it. Action and Reaction are always equal and proportional. Karma always occurs in the finite as place, time and people are known. So, results too have to be finite. Sruthi reveals it as also our own experiences. Therefore Karma Phalam is Anithyam.
2. Karma cannot give us Moksha; it is actually an obstruction: Karma makes a person extrovert. Caught in activity, it leads to more activity. Karma does not give us time for introspection. Only in introspection can we think of Moksha, Gyanam, Vedanta Sravnam etc.  A life without leisure does not permit this Self Enquiry. Therefore, Karma is an obstacle to Self Enquiry. In Karma, the mind becomes restless and shallow.
3. Karma cannot give us Moksha, it is actually an obstruction and it is a source of greater bondage.

In Karma one gets more and more enmeshed in Samsara. Karma leads to more Karma. It multiplies itself. Even if you want to get out of it, you cannot. It becomes like a whirlpool, in an ocean.

As we grow older Shastras say we should withdraw from Karma to Vanaprastha. However, in reality, we are not able to so.

Thus, rebutting the misconception of Poorvamimasakas, Ramana MahaRishi say’s Karma cannot give us Moksha.

Shloka # 3:
“ Action dedicated to God and done without desire purifies the mind.
It aids liberation.”

If Karma is so poisonous, can we renounce it? Shastras say we cannot
renounce it. The reasons are:

1.  Our organs are made to be active. Gita chapter 3 also addresses it.
2. All human beings are born with countless desires for wealth, possessions and entertainment. We also tend to amass for our children and grandchildren. This creates Kama within us that in turn beget more and more Karma. Kama (desire) cannot be removed due to our Avidya or Self Ignorance. We do not have a choice. I would like to give up activity, but cannot. In such situations, Vedas come to help us. Vedas say even if Karma is a poison, it can be used in such a manner as to extract medicine from it. Citing example of snake venom, it is used to extract medicine for snakebite. Thus, even a poison becomes useful.

Even the painful experiences of our lives can be helpful if we know what to extract from them. Properly handled Karma is called Karma Yoga. This converts the poison into medicine.
How to convert Karma into Karma Yoga? Ramana Maharishi says, convert all Karmas into a Puja.

Ramana MahaRishi is not saying anything new. Gita Chapter 3 also explains the process involved. Ishavasa Upanishad also addresses it.

Vedas say there are two types of Karmas. One is Sakama Karma and other is Nishkama Karma. What is the difference between the two?

Sakama Karma is materialistic Karma that produces primarily worldly benefits. These Karmas too, if offered as an offering to God, become spiritual benefits.  Their spiritual benefit is however relatively small.  Nevertheless, they too purify one’s mind.

Nishkama Karma produces primarily spiritual benefits. These spiritual benefits are often intangible and invisible.  It also produces material benefits but only as a byproduct. Nishkama Karma gets us closer to Moksha.

Both Karmas (Sakama and NishKama) must be performed as an offering to God.

Ramana Maharishi has not defined what are Sakama Karma’s, as we all know them very well.

What are the NishKama Karmas? The Panch MahaYagna’s are Nishkama Karmas. Swamiji will describe them in detail later.

Before starting any Karma, God is always to be remembered. One should strive to perform more and more NishKama Karmas and less and less of Sakama Karmas.

When inner growth is your primary goal, you are then considered a seeker.

When material Growth is your primary goal, even if you a religious person, you are not yet a seeker.

When I am obsessed with what I have, I am a materialistic person. However, when I am obsessed with what I want to be, I am a Karma Yogi. Such a Karma Yogi is a promoter of Moksha.

Swamiji reminded us that Ramana MahaRishi’s teaching are very concise and as such should be studied with other scriptures.

Shloka # 4:
“ Ritualistic worship, chanting, and meditation are done with the body, voice and the mind; they excel each other in the ascending order.”

What are the NishKama Karmas? Ramana MahaRishi describes them at three levels:

1. Kayika Karma: Here the physical activity is the dominant, while verbal and mental are also present. Many rituals require physical activity. Puja is one such activity. All NishKama Puja performed without seeking materialistic benefit is considered the best.  Regular Puja is very important for a seeker. Many people who study Vedanta do not perform Puja. Without Puja transformation does not take place. Many People who are seeking “Who am I” often forget the Puja. They say Ramana MahaRishi never did Puja. They seem to forget that he was at a different level from most of them. Puja is the best method of Kayika Karma.
2. Vachika Karma: is Japa offered to God.
3. Manas Karma: Is Ishwara Dhyanam.With Best Wishes,
   Ram Ramaswamy

Greetings All,

Continuing his teaching of Upadesha Saram, Swami Paramarthananda said, in the last class we discussed that this book contains the essence of Veda Shastram. Vedas are divided into two groups:

1. Veda Poorva- also called Karma Kanda is the step used for preparation of the mind.
2. Vedanta – also called Gyana Kanda is the step used to remove ignorance of the mind.

Karma Kanda is done in an intelligent manner in which one enjoys the worldly life and desires but also allows one to grow spiritually. In this stage fulfillment of worldly desires is primary while spiritual growth is secondary.

As one grows older in Karma Kanda, this process starts to reverse. Now, the desire for the material world diminishes and desire for spiritual progress increases. This is Gyana Yogyatha Prapthihi.

Gyana Yoga itself is for Gyana Prapthi. It allows us Jivatma and Paramatma Aikyam.

Upadesha Sara’s shloka’s 1-13 are related to Veda Poorva or Karma Yoga. Shloka’s 14-30 are related to Gyana Prapthi.

Karma Yoga is our first focus. Upadesha Saram is a teaching of Lord Shiva to Poorvamimamsaka students. Therefore, it begins with negation of Poorvamimasaka philosophy. Poorvamimasaka’s have certain misconceptions. Ramana MahaRishi removes those misconceptions. Poorvamimasaka’s believe in rituals and not Vedanta. They considered Vedanta a non-fertile desert portion of a country.

The first misconception of Poorvamimasaka’s is that there is no God.  If asked who created the world, they say both (God and world) are Mithyas, they are not created. If God does not create Karma Phalam, who does? Or, who is the Karma Phala Datha? Their answer is that the Niyathi of Karma creates Karma Phalam. Citing examples, Gravity does not need a God it follows laws of gravity. If you light a fire under water, the water will boil, no God comes in, to do this. They feel, the laws of physics, the moral laws, the laws of rituals etc., govern all actions.  There is no Karma Phala Datha. The Karma itself is the Phala Datha. This is their second misconception.

There are many rituals and there are special rituals. These special rituals, such as Avahanthi Homam, provide finite results such as blessing of a child, money etc. These are, however, Anithya Phalam.

There are also certain special rituals that produce Nithyaphalam. It is called the eternal heaven, Swarga. It is similar to Christianity and Islam’s concept of heaven.

In this context Swamji cited Nachiketas who told Yama: Swarga is a fine place because you are not there. In this Swarga there is no disease or death.

Mokshsa is immortality. If Swarga provides it, why do we need Vedanta, is the question posed by Poorvamimasaka’s.  So, the third misconception of  Poorvamimasaka’s was that Karma is Moksha Janakam.

Shloka # 1:
“ The results of action flow according to the law of the Creator. Is Karma , action, God? It is insentient.”

No laws can give phalam. You require a judge. An intelligent principle decides the phalam as per law. Actions alone are not enough to consider, one has to take into account the motive as well. Citing example of the Palavan Bus driver who hits a man in order to save him from a major accident, one has to take into account the motive of the driver as well.  Without a judge, a judgment cannot be given.

Law + Judge=Phalam

Law itself is Jadam. It does not discriminate. The intelligent principle is required to preside over the law. The judge has to be well versed in Jivan Rashi (Past, present, all Lokas etc.). The judge has to be omniscient. When Karma is relevant to a family all members of the family simultaneously exhaust their Karmas. The Phalam has to
be versatile. Millions of such events occur in the world and have to be addressed simultaneously. This requires a super-intelligent principle.

The word Kartu means Creator. By using God as the Creator, creation has manifestation and un-manifestation. As per Vedas the Universe comes and goes. Modern science also says the universe was created. This requires a Creator.

A question can be asked, as to why can’t the world be created accidentally. Citing a story about Shakespeare, it seems there was an explosion at the printing press and all letters got thrown out. Later putting them together resulted in creation of  Shakespeare’s works.

Can accidentally even a shloka be written?  How can we accept the concept of an accidental Creator? Creation requires a creator and the Vedas. Both originate from the Lord. Therefore first misconception of Poorvamimasaka’s is negated.

Law is blind and it requires an intelligent interpreter. This God is the Creator of Karma Phalam. Every experience I go through is a Karma Phalam. It was produced by an action of my own. Therefore, I am responsible for my Karma Phalam.

Relationship of Cows, Parent- Child and a good friend are all required. They are all Karma Phalas. The Phalam comes from God’s hands. Why can’t law books regulate Karma? It requires an agent to regulate. Vedas are Jadam. They require an interpreter. Physical laws are also Jadam as are moral and other laws. So, Ishwara is the Karma Phala Datha. This is, obviously, not accepted by Poorvamimasaka’s.

Here we are talking about Vyavaharika Saguna Ishwara who is different from Vyavahrika Saguna Jiva and Vyavahrika Saguna Jagat. This is based upon a Vyavharika Drishti. Here Jiva and Ishwara are different and as per Vedanta, Karma is also Vyavahrika.

In Paramarthika Drishti, Jiva and Ishwara are one. One should not confuse and mix up Vyavahrika and Paramarthika Drishti’s.

Shloka # 2:
“ The fruits of action are transient. Action causes one to fall into the ocean of  further action. It obstructs the goal.”

Karma does not produce results. Ishwara produces Karma Phalam per Karmic law. In this shloka Ramana MahaRishi negates the second misconception of the Poorvamimasaka’s. They claim that some Yagas produce Swarga Loka. Here Ramana Maharishi negates their idea and says, no Karma can produce eternal result as the Phalam is always Anithyam.

Now a question comes up.  Poorvamimasaka’s also believe in Vedapramanam. They ask, “ If you believe in Vedas, they say Swarga is eternal. If so, why don’t you accept our Nithya Karma Phalam?” Vedantin’s counter this with the question “ There are places in Vedas that say Swarga is not eternal or it is Anithyam.” Which word of Vedas should we accept?

My Note: Vyavahrika and Paramarthika explained.

The scriptures speak about two different frames of references to understand the relationship between the Man, the world and the God.  They are the Vyavaharika state and the Paramarthika State.

The Vyavaharika state refers to the Dual (Dwaita) state of reference. Most people understand the Universe from this plane. They perceive the duality of object and the subject. There is the world (Jagat) and there is Individual (Jiva) and the God (Ishwara) all separate. The Paramarthika state refers to the Absolute Non-dual (Advaita) state of reference, where only Brahman/Atman is. There is no difference between God or Individual or the world.  The former is a temporary and relative state of existence whereas the latter is the absolute-permanent state of existence.

With Best Wishes,
Ram Ramaswamy