Greetings All,

Shloka # 41:

When there is the sense of bondage, anxiety for liberation is there. By the inquiry “for whom is the bondage?” one’s own Self, the ever free, is itself established. Then where is the thought of bondage and where is the concern for liberation?

Continuing his teaching, Swami Paramarthananda said,  all the Darshanas are systems of philosophy. They all have one goal and it is Moksha. They all say our Bandhas (attachments) are the cause of human problems. These Bandhas are also known as Samsara or Universal bondage. Every Darshanam also presents a solution for Bandha Vimukti. However, contradicting all this now, Vedanta says, there is no such thing as Moksha. It says moksha is neither possible nor required. The problem of bondage is an assumed problem. In Vedanta, Bandha itself is non-existent. If so, then where is the question of Moksha? However, the whole of humanity has been programmed and wants Moksha. They also want Moksha Sadhana(s) or solutions. Therefore, Vedanta has to present them solutions for liberation as well. It is more a marketing tool with the purpose of getting attention of a seeker. So Vedanta compromises and says I have moksha Sadhana. It asks the question Moksha from what? It asks us to look at bondage first and then discuss Moksha later. Upon enquiry, we find the nature of bondage as “I”. Who is this “I”? Then, we realize that “I” has no bondage. This negation of bondage after seeing the irrelevance of Moksha is figuratively called Moksha.

Citing an example, Swamiji narrated a story.  He and others were getting ready to go to airport to receive Dayananda Swamiji. The person, a devotee, who was to pick them up, did not show up. They all panicked. One tried calling a taxi. Another tried contacting the devotee. Another went inside the Ashram and called the airport and learned the flight was delayed. When he came out to communicate the delay, others were so engrossed in their actions; they did no listen to him. He had to shout. This is the state with humanity as well. They don’t listen to a wise person.

So, the solution is Shravanam, Mananam and Nidhidhyasanam to know that there is no need for Moksha.

If there is the idea of bondage of the Self, who is bound? We know body is mortal. We know Atma is immortal. If so, who has the bondage? This is the enquiry. This is a systematic enquiry of Vedanta also called Guru Shishya Vichara. We will clearly understand that Svatma, our real nature, is ever free. If so, where is the thought of bondage?  Once body is negated, where is question of liberation? No Gyani ever says, “ I am “now” liberated”. A Gyani’s perspective will be that I am beyond bondage and liberation.

Shloka # 42:

The knowers say that liberation is of three forms- with form, without form and of the nature of both. The destruction of that “I” notion which analyses these three is supreme liberation.

In Vedanta we say that duality and division are the cause of all problems. Transcending duality is called Moksha. However, people study Vedanta and then divide it into several types.  Mukti by its nature is division-less, but is now divided, a contradiction in itself. The three types of Mukti are:

1. Rupini mukti
2. Arupini Mukti
3. Ubhayatmika Mukti

Rupini is embodied mukti. It is attributed to Sage Jaimini. Thus, Moksha is obtained while body is in existence. This is also called Jivanmukti.

Arupini Mukti is Mukti without a body. This is attributed to Sage Badrihi. This is also known as Videha Mukti.

Ubhayatmika Mukti is referencing both types or Jivan mukti and Videha Mukti.

Bhagwan Ramana Maharishi says people have analyzed different types of Mukti. However, if you ask me about Mukti, it is the end of that Ahamkara that enjoys dividing Mukti into several types.

I am the all-pervading Consciousness with many bodies in me. Mithya body does not make a difference. Jivan Mukti and Videha Mukti are all fictitious differences. Ahamkara manages to continue, in the name of classifying Mukti. Let the classifying Ahamkara go away. Any classification means Dvaitam.

When the phrase “destruction of Ahamkara” is used, it means understanding it is Mithya. Without Ahamkara we wont be able to perceive this world. Ahamkara is required. Thus, if a Gyani loses his Ahamkara, he will die. So, destruction of Ahamkara means it is only a Vyavahrika Satyam. Let Vyavaharika Ahamkara continue to function. “I” am Paramarthika Satyam. This is Saddarshanam. To summarize the teaching:

1. Ahamkara is the cause of all problems.
2. It is not the world or people who are the cause of all problems.
3. Tackling Ahamkara is the only solution. Realizing Ahamkara will always be with us, what is the poisonous part of Ahamkara? Our “attachment” of “reality” to Ahamkara is the poison. Once you realize it is unreal, you can then wear it as an ornament. (We need detachment from Ahamkara).
4. Ahamkara can be tackled only by knowing Atma.
5. Atma is of the nature of Sat or pure Existence. It is not a part or product of the body. It is eternal, independent of everything, all pervading, ever the Experiencer and free from all modifications. It is Sat. Hence the name Saddarshanam.
6. Atma darshanam is possible only through Atma Vichara. It has to be performed in a systematic manner under a qualified Guru. It is the study of Vedanta.

This is essence of Saddarshanam teaching.

Shloka # 43:

Vasishta Muni composed this “Sadshana” in the language of the immortals (Sanskrit), having translated the pure and superb composition written by Sri Ramana maharsi in the Dravida language (Tamil).

This shloka is one of the concluding notes about the two authors.

• Bhagawan Ramana Maharishi wrote this text in Tamil. It was called Ulladu narpadu, “Forty Verses on Reality”.
• Vasishta Gapanathy Muni translated this text in Sanskrit.

It is considered a pure work without any defects such as Shabda (grammar) or artha (logic) dosha. It is dealing with Para Vidya or the greatest knowledge or Utkrishta.

Shloka # 44:

The words of the Muni shine like a wall reflecting the rays of the divine utterances of Sri Ramana, conveying the essence of the Truth in simple form and giving joy to the seekers of Liberation.

Here glory of the Sanskrit version is described. It is also an excellent work. It is giving teaching of Reality in a simple form. Normally the word “Existence” is used as an adjective. Here, however, it is used as a noun indicating that it means the Ultimate Reality. The teaching gives one the great joy of Moksha Ananda. It gives joy only to a prepared person or Mumukshu. A Mumukshu is also one who is Sadhana Chatushtaya Sampana. Ganapathy Muni says his work is only a mirror reflecting the teachings contained in Ulludu Narpadu. Bhagawan Ramana Maharishi is described as an extraordinary human being or an Avatara.

This concludes Saddarshanam.

Take Away:

Our attachment to Ahamkara or ego-consciousness or “I-this awareness” is the root problem. We need to detach our self from this attachment.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 37:

The knowledge of the established Truth itself is an accomplishment. Other accomplishments are indeed comparable to a dream. How can a dream be true to one who has woken up? One who abides in Truth does not enter Maya again.

Continuing his teaching, Swami Paramarthananda said,

in this shloka Bhagawan Ramana Maharishi points out what the attitude of a Vedantic student towards Sidhi or miraculous powers should be. These Sidhi’s are described in Puranas as well as in Yoga Shastras. The Ashta maha Sidhi’s are:

1. Anima: To become small or reducing one’s body even to the size of an atom.
2. Mahima: To become large or expanding one’s body to an infinitely large size.
3. Laghima: To become light in weight or becoming almost weightless.
4. Garima: Size being same increase in weight or becoming infinitely heavy.
5. Prapthi: Capacity to reach any place at will by thought or having unrestricted access to all places.
6. Prakamya: Capacity to perform anything at will or materialization or realizing whatever one desires.
7. Ishtwa: Being with God or being over nature or possessing absolute lordship.
8. Vastva: Controlling others including their minds or the power to subjugate all.

In addition to above many smaller Sidhi’s also are described in shastras. Means of attaining these Sidhis are also described. Thus: Gems, Mantras, Aushadha (herbs) and Yoga Chakras will all get us Sidhis. Poorvajanma, past life, also can give us Sidhis.  Even the Bhagavathpurana has described many Sidhis.

Describing the attitude a Vedantic student should take to Sidhi, Bhagawan Ramana Maharishi suggests the following:

1. Sidhis do exist. They are in Shastra Pramanam.
2. Sidhis have nothing to do with spirituality. Spiritual wisdom is possible without Sidhis. Acquisition of Sidhis does not necessarily get you spiritual knowledge. Many Rakshasas were Sidhas who observed it in an Adharmic manner.
3. All Sidhis come under Karma and Upasana phalam. So, they fall under Maya or Samsara.
4. Bhagawan Ramana Maharishi points out if a person does not understand the limitation of Sidhis he will get distracted in spiritual pursuit. He will get attracted to Sidhis and Sidhas more than Gyanam. Sidhis cannot give one, Self- Knowledge. Bhagawan says don’t value conventional Sidhis. He suggests ignoring them. We need to understand that the greatest Sidhi is Self-Knowledge. All conventional Sidhis will keep a person in Samsara. Self -Knowledge alone will take him out of Samsara.

In Sidhi, jealousy, quarrel etc., occur. All Sidhis will keep one in limitation or in Samsara. Remember, a Gyani is a true Sidha and Gyanam is the real Sidhi.

Explaining the shloka, Swamiji said, Atma Gyanam alone is a real miracle. Atma Gyanam will liberate you. All other Sidhis do not matter. They are like a dream and are Mithya. Only Gyanam is required. All other Sidhis indicate ignorance. Shankaracharya’s greatness is often cited more because of his Sidhi’s than his knowledge. So too with Bhagawan Ramana Maharishi; People say he underwent surgery without any anesthesia. The greatness of Bhagawan Ramana Maharishi is that he encouraged Atma Vichara.

Dream appears real during the dream. Upon waking the dream disappears. So too with conventional Sidhis, every time one uses a Sidhi, it depletes ones Tapas.

With Self -Knowledge there is no depletion or decrease. Giving knowledge to others does not deplete one’s Gyanam.

Patanjali’s yogasutra considers Sidhis as obstacles to moksha. The word Atma Nishta means Atma Gyanam Nishta or non-forgetfulness of Atma Gyanam. Sahaj Samadhi means Atma Nishta. Such a person will not fall under the spell of Maya or ignorance.

idya (wealth) is the only thing that increases in a person by giving knowledge. So, the right attitude is not to respect Sidhis.

Shloka # 38:

In the state of thinking that the body is the Self, the contemplation of “He am I” is helpful to the search of the Supreme. In the accomplishment of the oneness of one’s Self, that (He am I) contemplation is, again, without purpose, just as, to a man, the knowledge of hid manhood is of no help.

Bhagawan Ramana Maharishi warns Vedantic students not to enter Vedantic study mechanically. Original purpose of Vedanta is to be free one of all dependencies.

A student can get addicted to Vedantic study and it can become bondage. Such a student is likely to get upset if he sees any obstacle to the study.

While initially the student has to bond with the Guru and be attached to Shastra and God, he should grow with knowledge and at some point drop all such attachments.

In the initial stages this Soham Vichara is essential and beneficial. This Vichara leads to Paramatma and Jivatma Aikyam. It is a means of acquiring knowledge. It is useful until one reaches the stage where one (Sadhaka) reaches the Sadhyam “Aham Brahma Asmi”. So long as you are a finite Jivatma requiring a transformation (struggling to become someone else, in mind), till then you are in the present “I” working towards a future “I”. Bhagwan says so long as this condition exists it is a misconception about your Self. Satisfaction is not connected with completion of any project. The moment you connect it to a project it becomes Samsara. Therefore, Vedantic study should not become another project. As long as you look at yourself as an ego (connecting to completion of a project) you have to study Vedanta. One has to keep checking if I am in an ego state or not. “I am satisfied” in spite of an incomplete project, this is Gyanam.

I never connect project to its completion. It is ego that converts everything into a project. This postponement of fulfillment is Samsara. Once you reach Gyanam drop the Vedanta Vichara. You can enjoy the classes as a non-binding desire.

Pramanam is irrelevant after Gyanam. A person need not perform the Japa “ I am human”. A fact is not meant for Japa. If I know “I am Brahman” and it is a fact for me, then I do not have to perform Mahavakya Japam anymore. Mahavakya needs to be understood and once you get the knowledge, you should drop it.

Therefore for a wise person (Gyani) “Aham Brahma Asmi” japa is not required.

Shloka # 39:

To say there is duality during the inquiry, but non-duality in the knowledge of the Supreme is not right. The tenth man’s tenth-ness is one and same when he is lost before the search and when he is found later.

This is another important shloka. Moksha is not an external event occurring at Anatma level. Don’t look for any transformation in the outside world. If you practice Yoga, you may acquire a glow in your body. This, however, has nothing to do with spirituality. Spirituality will not give you a halo. Gyanam has nothing to do with changing the world, body or sensory perceptions. The change occurs only in our intellect and in understanding that the World, God and “I” are one.

Take Away:

1. Gyanam has nothing to do with changing the world, body or sensory perceptions.
2. In Gyanam, the change occurs only in our intellect and in understanding that the World, God and “I” are one.

With Best Wishes,

Ram Ramaswamy

Foot Note:

Sidhi’s:

Ten secondary siddhis

In the Bhagavata Purana, Krishna describes the ten secondary siddhis:

• anūrmimattvam: Being undisturbed by hunger, thirst, and other bodily appetites
• dūraśravaṇa: Hearing things far away
• dūradarśanam: Seeing things far away
• manojavah: Moving the body wherever thought goes (teleportation/astral projection)
• kāmarūpam: Assuming any form desired
• parakāya praveśanam: Entering the bodies of others
• svachanda mṛtyuh: Dying when one desires
• devānām saha krīḍā anudarśanam: Witnessing and participating in the pastimes of the gods
• yathā sańkalpa saḿsiddhiḥ: Perfect accomplishment of one’s determination
• ājñāpratihatā gatiḥ: Orders or commands being unimpeded^[

Greetings All,

Shloka # 32:

Having reached within the heart, by the search, the “I” notion whose head is broken, falls. Then, another “ I” which is the main one shines forth. It is not ego, but it is Supreme fullness alone.

Continuing his teaching, Swami Paramarthananda said, here Bhagawan Ramana Maharishi presents the result of Self Enquiry or Atma Vichara in a poetic language. Here displacement of Ahamkara by the higher “I” is discussed. After Self Enquiry, now, Atma has become the master. The higher “I” replaces the lower “I”. So, how does this feel displacement in practical terms? Does one see a new & shining Atma? What does one feel in practice? Bhagawan Ramana Maharishi says the change is only in our understanding. Detachment of Ahamkara occurs only due to a change in our understanding. Originally, I thought, I was a mortal Jivatma and all transactions reflected this misunderstanding. However, I am now the immortal Atma. This radically changes all my transactions as the motive behind them has changed.

The second change is that removal of Ahmakara does not mean Ahamkara is totally destroyed or banished. It just means Ahamkara’s position has been scaled down. Master Ahamkara has been demoted to being just an instrument of transaction. The Swamy now is the higher “I”, Ahamkara has become only a means or medium for transaction. For a Gyani, a Jivan Mukta, the Ahamkara is only an incidental mithya medium. In a Videha Mukta, Ahamkara is completely dissolved.

For the Gyani, Mithya Ahamkara is required for all transactions. It is actually a “requirement” for performing transactions. Thus, even to say, “Aham Brahma Asmi” requires Ahamkara.

However, to be in Brahman, I do not require Ahamkara. Therefore, to say and teach Aham Brahma Asmi, I still need Mithya Ahamakara, knowing it is incidental.

Thus, Gyani uses Ahamkara. Ahamkara is not removed completely. It is a demoted version of the original. Gyani knows “I am the Atma behind it”.

Shloka # 33:

What is there that remains to be done for him who shines, having devoured ego? He knows nothing other than Self. Who is capable of conceiving his state of being?

Once this displacement takes place, the Gyani enjoys poornatvam. Gyani does not struggle any more to accomplish things in life. His mission in life is accomplished. Rest of his life is available to Lord to use him in anyway he wants. He is like a flute for Sri Krishna. The flute is empty inside with nine holes. A human being is also like a flute that once emptied of ego, God can play him and great music comes out. The same body flute when played by the ego emits Apasruti. Such a Gyani stands out in society. His face is without tension. This Gyani need not perform Dharma, Artha and Kama as they are all part of moksha. The infinite includes all finites. He is no more a karta or bhokta.  He does not have any worldly duties to fulfill. In Indian society duty is a big burden on an individual. Vedanta says you can never complete your duties so long as you are a karta. If Gyani has duties, they are now transferred to mithya Ahamkara. It becomes part of a drama. He does not have sleepless nights for not fulfilling his duties. While he still performs, he does so in a relaxed manner. This is the description of a Jivan Mukta.  He does not perceive anything other than Atma. Everything he sees is Atma. What about Anatma? They are seen as non-substantial Nama and Roopas imposed over the Atma.

Bhagawan Ramana Maharishi says I am struggling to describe a Gyani. To describe the state of mind of a Gyani is very difficult. Only way is to become one. So, become one says the Bhagawan.

Shloka # 34:

The Veda has said clearly, “That thou art”. Even then, not having obtained abidance in the Supreme Self, to inquire again indicates the debility of the mind. That Reality indeed shines always as one’s Self.

This is an important shloka. Here Bhagawan Ramana Maharishi gives an important clue to his thinking. He accepts Vedanta Vichara as Atma Vichara. Many believe Self Enquiry does not require Vedanta. Bhagawan Ramana Maharishi clarifies here how to use Vedanta Vichara. It is an important means. Any means is a blessing if handled properly. If not, then there are two problems:

• The method may not give expected result.
• It can create a negative result.

Vedanta Vichara is a sacred instrument if used properly. If not, its results can’t be good. What is Vedanta Vichara? It is meant for securing emotional independence from everything secular and sacred. Even dependence on God is dependence. Dependence by its very nature indicates Samsara. Vedanta also should not be an object of dependence. It should give independence from everything including Vedanta. I should use it to enlighten myself. If I forget this, then it becomes a means of enjoyment and entertainment. Vedanta is a means of revealing myself as a source of Joy. It itself is not a source of joy. If used as a source of joy, we become attached to Vedanta. It then becomes a source of dependence, causing anger, anxiety and stress.

Vedas say “ You are the Brahman” the source of Joy and peace. Even a Guru does not want his Shishya to be dependent upon him. If one loses purpose of Vedanta Vichara then Vedanta Vichara becomes an addiction. Therefore, performing continuous enquiry mechanically, losing sight of original purpose, is an addiction and is due to immaturity of mind.

If you remember the goal and continue enquiry it is purposeful. It will give us final independence.  Any addiction makes mind weaker including on Vedanta Vichara.

That Paramatma is always accessible as your own nature for peace and joy. It is your own nature. Vedanta just tells you “You” are the source of the joy.

Shloka # 35:

“I am not myself” or “I know myself”… such expressions of man are a laughable matter. Is the Self two-fold, by the division of the Seer and the seen? In the knowledge of the oneness of one’s Self, indeed, there are no divisions.”

Here, Bhagawan Ramana Maharishi, talks of uniqueness of Atma Gyanam. It is distinct from all other knowledge. It also occurs in the intellect alone. Hence purification of mind is required. Body is not the locus of knowledge nor is Atma. Intellect alone is the locus of this knowledge. All knowledge requires an appropriate means to obtain it. In this, Self- knowledge is similar to other forms of knowledge. The uniqueness of Self Knowledge lies in the fact that in this knowledge the Subject and the Object are one and the same. I, the Self and I, the Object, are the knowledge. Logically, in any process, including the process of knowledge, subject and object can never be the same. It is a universal law that subject can never be the object. Citing examples of this, thus, the eyes can see everything but themselves; one can taste everything with the tongue but it cannot taste itself etc. Then, how does this Self-knowledge occur?

Best Practices: Since we are all practicing Vedanta Vichara we should keep following concepts always in mind:

1. What is Vedanta Vichara? It is meant for securing emotional independence from everything secular and sacred.
2. The uniqueness of Self Knowledge (Vedanta Vichara) lies in the fact that in this knowledge the Subject and the Object are one and the same.
3. This (Self Knowledge) radically changes all my transactions as the motive behind them has changed.

With Best Wishes,

Ram Ramaswamy

Foot Note: The Jivanmukta (one who is in Jivanmukti) has gained liberation while in the body, but in this case, the individual regains full awareness of the world, simultaneously with awareness of the “The god is within me and everyone, everything” state. According to Advaita, a liberated human being (jivanmukta) has realised Brahman as his or her own true self.

Videha mukti (Sanskrit, “liberation after death”) refers to the moksha, or “liberation attained by a person after death”. It is a concept found in Hinduism and Jainism in relation to ending the samsara (the cycle of rebirth), and the concept contrasts with Jivanmukti which refer to achieving “liberation while alive”.

Greetings All,

Shloka #27:

The ghost of the ego is born amidst forms, based on a group of forms, the eater of forms, who has given up and held forms, is by itself formless and runs away at the time of inquiry into itself.

Continuing his teaching, Swami Paramarthananda said, in this shloka Bhagawan Ramana Maharishi deals with the anatomy of Ahamkara. It is not an independent substance; rather it is a mixture of Atma’s features and Anatma’s features. If these features are given back to Atma and Anatma respectively, Ahamkara will disappear. When we introduce ourselves we say, “I am” so and so. The “I” indicates the Consciousness (Atma) and “am” indicates Existence.  Both “I” and “am” are borrowed features from the Sat (existence) and Chit (Consciousness) of Atma.  Having borrowed two features from Atma, other features following “ I am”, such as my biographical qualifications such as my age, are borrowed from Anatma. Bhagawan Ramana Maharishi calls these features Rupani or qualifications. Many of them are borrowed from Annamaya, Pranamaya and Vignanamaya koshas. These features are all roopams or properties borrowed from Anatma.

Thus, features of both Atma and Anatma exist in Ahamkara. Of them, the Atma feature does not change. The “ I am” or Sat Chit does not change. At all ages you say “ I am” and it remains same. Atma’s features do not cause the variety in Ahamkara. Variety is caused by Anatma features such, as I am old or young etc. They are borrowed from the four Koshas.  So, Ahamkara is born out of Anatma’s features. Since Anatma’s features are constantly changing Ahmakara also changes with it.

In sleep, Ahamkara does not exist.    “I am “ is nirvikara, while other features are vikara. So dismiss all those vikara attributes and reach Atma.

Ahamkara =features of Atma + features of Anatma.

Ahamkara does not have intrinsic features of its own. When these features are removed from both, there is no more Ahamkara left, it is a myth. Therefore, it is considered Virupaha (disfigured).  It lives on borrowed life. Citing example of a Reflected face in a mirror, it is a third entity, which is other than the original face and the mirror. Upon enquiry we find that reflected face experienced by me, has some features of the original face and some of the mirror as well. When these features are removed there is no reflected face anymore. Even the motion of the reflected face is borrowed from the mirror. Even though it does not have its own existence it is still available for experience. Hence it is called Mithya or Maya.

Because it is a mythical and mysterious substance it can be destroyed only by enquiry. Bhagawan Ramana Maharishi gave example of the man who attended marriages uninvited. The bride’s side thought he belonged to the groom. Groom’s side thought he belonged to the bride. He got away with it until someone enquired about him. Then he disappeared altogether. So also, upon enquiry, Ahamkara disappears.

Shloka # 28:

In the being of the ego, all this shines. In the dissolution of the ego, nothing at all shines. Therefore, all this is of the form of ego. The search for it is the way to all victory.

The mythical Ahamkara can be ignored if it does not make problems. Our own shadow or reflection is also mythical. Unfortunately, Ahamkara is the cause of all problems in life. It is the Karta, Bhokta and has all Karmas including Prarabhdham.  This Karta Bhokta status is because of Ahamakra.

As long as you are fighting prarabhdha karma, you are fighting it with your hands tied. You can’t see it, but it can see you. It can punch you at any time. This is the lot of Ahamkara. There is only one way to uproot Ahamkara. Only Atma-Anatma Viveka can uproot it.

Citing an example, in the waking and dream state, Ahamkara is present and we have suffering. In sleep state there is no Ahamkara and there is no suffering. So, the “Wakeful sleep” state is the state of wisdom. In this state you are awake but Ahamkara does not appear. This wisdom is called “wakeful sleep”.

So, Ahamkara prapancha is Mithya Jagat and Mithya Ishwara. So, don’t struggle changing the world or the situation. It is like shifting load from one shoulder to another. You may get a respite but pain will come back. So, enquiry into Ahamkara is the only path for total victory. Punyam, Papam, Dharma, Artha, Kama are all only temporary solutions to Ahamkara.

Shloka # 29:

That is true Being, where the ego does not rise. That again will not perish without a search for its place of emergence. If that does not perish, can there be the Being in the form of oneness with one’s self.

Here Bhagawan Ramana Maharishi tells us what is a temporary solution and what is a permanent solution to the Ahamkara dilemma.

Temporary Solution:

Here Ahamakara is suppressed or evaded. In sleep, Ahamkara is dormant or evaded. Listening to music or a admiring a work of art can also place Ahamkara in a dormant situation. All sense pleasures, moral or immoral, can suppress Ahmakara. Music and alchohol can suppress Ahamkara, placing it in Layaha state or state of dormancy. Even in Maha Pralayam, Ahamkara is dormant. It comes back to life at the next creation. So, death is also not a solution.

Permanent Solution: is Ahamkara nasha. Ahmakara should not rise again. This is possible only by removing the root of Ahamkara. The cause of Ahamkara is Ignorance. Ignorance of what? It is ignorance of Adishtana Atma. This can be accomplished by only one method. It is through Atmagyanam. This can only come through Atma vichara. Until this is performed Ahamkara may become dormant but it will continue to rise again.

Satya sthithi or Moksha is that state wherein Ahamkara can never raise its hood again. Ahamkara will never leave us permanently without enquiry.

Suppose a man does not want to destroy Ahamkara. After all, shatras impose detachment as an essential for this Vichara. But detachment is difficult to achieve. This is acceptable if you accept Prarabhdha Karma. Therefore, insure yourself with Gyanam against Ahamkara. Moksha is security. Therefore go to advaita nishta. Insure yourself when things are going well.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka #26:

The body does not know. Of the Truth, there is no birth. In the middle of these two, another of the size of the body rises, which is of the names ego, knot, bondage, subtle mind, mind, the realm of becoming and the individual.

Continuing his teaching, Swami Paramarthananda said, from shloka # 23 onwards Bhagawan Ramana Maharishi is analyzing the mysterious and mystical nature of Ahamkara. He wants to show us that it is a false entity created by features of both Atma and Anatma.  In creation there is the Chetana Atma and the Achetana Anatma. Ahamkara is a mysterious third entity with features of both Atma and Anatma. The sentiency of Ahamkara is a feature borrowed from Atma.  Modifications of Ahamkara such as Kartritvam are a feature borrowed from Anatma. Thus, a new mythical Ahamkara is created. While my face is reflected and the mirror reflects my face, the Reflected face itself is a third entity. It is a false entity. It has features of the original face as well as the mirror as well. Thus, while the mirror moves, my face does not move. Motion is a feature of the mirror. This motion is transferred to the reflected face. The motion property is borrowed from mirror. Thus, the reflected face has a location not determined by original face. Location is determined by mirror. Location and motion are both borrowed from mirror. Now, Bhagawan Ramana Maharishi says, Ahamkara is similar to this mirror, with features borrowed from Atma and Anatma. Thus, you have the changing features of Ahamkara. Attributes like young, old etc. are features borrowed from the Anatma Body. Ahamkara is neither Shariram nor Atma. It is a mysterious and fraudulent entity.  Ahamkara has birth and death although it is sentient. It is like Narasimha, who has features of man as well as a lion. When you try to get to the reflected face it disappears. Whatever disappears on enquiry is a fraudulent entity.

Ahamkara has the size of the body but is different from the body. Body is insentient while Ahamkara is sentient. It arises only in proximity of the Atma (face) and Anatma (the mirror). If you separate the Atma and Anatma, Ahamkara does not rise. Because it is a fraudulent entity, like a cheat, Ahamkara assumes different names. These names include:

• Ahamkara: Or one who says Aham Karomi Iti. Who says this? Anatma cannot say it. Body is matter. It is inert. How about Atma? Atma does not have a mouth. It is all pervading, like space. Neither say this. So, Ahamkara alone says Aham Brahma Asmi.
• Granthi: Knot. Ahamkara is a knotty entity. It cannot be easily disentangled. It has been there since time started. Actually time itself is a concept generated by Ahamkara. In sleep, Ahamkara dissolves, so time dissolves as well. Even time transcendence requires Ahamkara. Even Bhakthi cannot remove Ahamkara. A Bhakta can still feel he is a great Bhaktha. Thus, we have Narada Bhakthi Bhanga story. Hence it is called Granthi.

Knot also means combining of two things, Atma and Anatma. A wedding also has three knots.

• Vibhanga: means strong bondage or strong Samsara. Here Ahamkara is the problem. Moksha cannot happen if Ahamkara or individuality remains. In some philosophies they say individuality can be retained. Vedanta however says individuality and Moksha cannot go together. Moksha cannot happen, if one still has individuality.
• Sukshma Shariram: It is a thought arising in the subtle body. It is the “I” thought. In sleep, the “I” thought gets resolved. Thought is Sukshma Shariram.
• Cetaha: It is the Mind. Ahamkara is also known as the Mind. When mind is active, Ahamkara rises. It is, however, passive in sleep. So, the mind is figuratively called the Ahamkara.
• Bhava: means Samsara. It can also mean God Shiva, although here it not used to denote Shiva. Individuality is Samsara. Individuality and freedom cannot go together. Individuality means differences, gradations, and resulting jealousies. In some philosophies the individual soul sits in front of God with other souls. This is sure to lead to jealousies. Jealousy can never get us Moksha. Therefore, individuality has to be falsified.
• Jiva: The individual. The one who is born, lives and dies. This is also Ahamkara.

Shloka # 27:

This ghost of the ego is born amidst forms, based on a group of forms, the eater of forms, who has given up and held forms, is by itself formless and runs away at the time of inquiry into itself.

In previous shlokas it was said that Ahamkara is an entity produced from Atma and Anatma. The expression “ I am “ means sentiency. A Conscious entity alone can say so. It is a borrowed sentiency from the Atma. Ahamkara comes in when you say: I am so and so. The “ I am” itself is Atma. However, when an attribute is attached to the “ I am” it becomes Ahamkara. Thus, we say: I am fat; I am angry; I am sleepy etc. The fat, angry, sleepy are all attributes borrowed from Anatma. Attributes from Anatma keep changing. The “ I am” does not change at any age. It is the attribute alone that changes. Ahamkara has many manifestations depending on properties of Anatama. It becomes a Karta and Bhokta. Ahamkara exists due to Anatma.

Ahamkara rises with rising attributes of the body, mind and thought complex. In sleep it gets resolved. Ahamkara moves in the field of attributes such as:  Body is fat, body is thin, body is born etc. When mind is awake, borrowed properties of Anatma are food for Ahamkara.  Thus the feeling: I am doer; I am dreamer etc.

In sleep, however, body and mind are resolved, hence no properties are available, and so Ahamkara is also dissolved.

In meditation, thought is eventually eliminated and one goes to sleep. However, Vedantic meditation involves Ahamkara. It has to be present.

Ahamkara takes many attributes. In front of son, it becomes father. In front of wife it becomes husband and so on. One attribute goes and another one comes in. It is like an actor in a play changing garbs one after another.

With Best Wishes,

Ram Ramaswamy

Shloka # 21:

It is possible to talk of fate and self-effort for them who know not the source of the two. To them who know well the source of fate and effort, there is neither fate nor effort.

Continuing his teaching and refreshing our memory of last class, Swamy Paramarthananda said, in this shloka Bhagawan Ramana Maharishi is pointing out that any discussion of fate and free will is a useless one. A discussion with an Agyani will never have an end. One can never say if fate influences free will or vice versa. If you say fate is the original influence, we will never be able to trace the beginning as to which is first. It is a like a chicken and egg paradox. That is why it is called Maya or Mithya. In Chapter # 3 of Manduka Upanishad there is a discussion if Janma produces Karma or if it is the other way around.

Bhagawan Ramana Maharishi says for a wise person there is no creation at all, no duality, and no cause and effect. Therefore never enter into a discussion.

Why do we say such a discussion will be inconclusive? This is because fate cannot be established without free will. Who gives fate to an individual? God does not do it. If god does it, he will be charged with partiality. The world is not responsible for fate. Chance also is not responsible for fate. Since the world is harmonious and orderly, fate cannot be an accident or chance.  None of them determine my fate. I determine my fate alone. My past actions are now coming as my fate.

My body, mind, parentage, etc determine my past actions. Therefore my actions are determined by my surroundings. So which determines fate versus freewill is not possible to establish. It is like asking: does body control the mind or vice versa? Is individual controlling society or vice versa? It is impossible to say. Hence such a discussion is futile.

Even though a discussion is futile, we must, as Sadhakas, give importance to one it. We must focus on one. The choice need not be based on logic but more as a working arrangement. Therefore we must decide if the life we wish to lead is a Freewill-based life or fate-based life.

Visishta advaitam and Dvaitam philosophies:

Followers of Visishta advaitam and Dvaitam philosophies feel the following:

I am eternally dependent on God for moksha. You are never free. Only God is free. We are all dependent. Moksha is recognizing that I am a Dasa.

Now, Moksha itself means freedom. So there is a contradiction. So, free will is never our focus here. I am a small person. I have no free will. Therefore, fate dominates my life. Therefore, I learn to use a new language. “Everything is his will etc.” “ I am a Dasa and enjoy serving the lord in moksha”. Here free will is suppressed and fate is expressed.

Advaitam Philosophy: The Advaita Guru teaches us, “ I am cause of my karmaphalam”. “I am responsible for everything” Later this also leads to the claim that Aham Bramha Asmi. Everything is born out of me and everything rests in me. I am the Swamy. I don’t depend on time. Shankaracharya says, in this world (Jiva-Jagat-Ishwara), the Ishwara depends on me. Therefore if you want to know advaita, assimilate free will. Start practicing this now.

Therefore do not get into a debate.

Shloka # 21 (continued):

Discussion of fate and free will occurs only among ignorant. Vidhi is past action by a past “I”. Prayatna denotes the present “I”. So, this is a time connected “I”. Time connected I is Ahamkara. This discussion occurs, as we do not know the moolam of Ahamkara. The timeless I, Atma, is the moolam of Ahamkara.

A debate of Ahamkara is only possible when they do not know the Ahamkara moolam. Once they know it, Ahamkara vanishes.

Note: Shloka # 15 or 17 (depends upon book) discusses time, which is imaginary. Past and future, both are myths. Present is also a myth as it is in relation to past and present.  Thus, there is no Karta “I” or Bhoktha “I”. Therefore in advaita, Aham must be emphasized.

Shloka # 22:

That vision of the Lord which is without seeing the Seer can only be a mental vision. Indeed the Supreme is not other than Seer. His vision is absorption and abidance in one’s own source.

In this shloka all upanishadic teachings are condensed. For some it may even be disturbing.  It captures the essence of Keno and Brihadaranyaka Upanishads.

What we experience is not absolute reality. It is only a relative reality. Relative reality means it is Mithya. “ I” the observer alone am the absolute reality. Whatever is observed is a mithya. This world is mithya, as is my body and as is my mind. We can train the mind to understand this. But what about God? Is God a Mithya or Sathyam?

Upanishad says, it will not answer this question rather it asks you to determine the answer based on the norms it has provided.

What does God mean? If God is someone who is experienced by me (devotee), then God is Anatma. This may disturb some devotees. Upanishad though says a seeker of truth does so without emotions.

Therefore an objective God is a Mithya.

The absolutely real God can only be discussed in one way. When you understand him as “ I” the Experiencer.

Aham Asmi, this is God. The Aham is not the body or the mind. Therefore Ishwara Darshana as an object is a myth. However Darshanam of “I” is real.

For a Karmakandin this Shloka will be disturbing. Vedanta says duality is acceptable till you mature. During Karma and Upasana Yoga duality is acceptable, however, ultimately the _objective god has to be negated.

The shloka: Ignoring I, the Atma, who is the real God and instead going after a God vision (darshanam) as an object does not make sense. God vision is only a mental projection or Mithya. There is no other God than “ I” the observer. Saddarshana is heavily influenced by Manduka karika. Upanishad does not see God as He. Non-advaitic philosophies downplay Upanishads by focusing on shakthi.

With Best Wishes,

Ram Ramaswamy

As far as dehathma bava (experience of limitation caused by physical body) is concerned it is same for gyani and agyani.  This experience of limitation is common on jagrada avastas and swapna avasta.  But in sushukthi avasta, there is absence of experience.  There is no third experience in sushukthi as the expreince of limitlessness does not exist.  The very word experience presupposes thrupidi (experience, the experiencing instrument and the experienced object).  The moment thripudi comes, there is limitation.  Experience of limitlessness is a contridction. In sushukthi what we have is not experience of limitation (because the experiencer himself is not there) but the absence of experience of limitation.

You cannot make a difference between gyani and agyani based on their experiences.  Difference between gyani and agyani is not in experience but in gyanam or knowledge that I am the consciousness that pervade the body and universe and as a result, I am poornatvam.  Gyani also experiences but he attributes to the body and not to I the subject.  This is a conclusion and not an experience.  Knowledge need not change the experience.  For example, the experience of sun going around the earth continues even after we gain the knowledge it is actually the earth that goes around the sun.  Knowledge can falsify the experience, even after that the experience can continue.  I am a limited body is a fact for agyani and it is a fiction for gyani.  Therefore, don’t expect experiential difference after the study of vedanta.

Verse 20

The world exists for the ignorance and the Wise Man.  To the former the seen world alone is real.  To the other, the one that has become substratum of the seen, the full, formless Truth shines.

As long as there is duality, there will be limitation.  As long as there is limitation, there will be mortality.  As long as there is mortality, there will be insecurity.  As long as there is insecurity, there will be samsara.

If samsara must be negated, insecurity must go away.

If insecurity must be negated, limitation must go away.

If limitation must be negated, duality must go away.

If duality must be negated, object must go away.

The objective world must be negated for the negation of samsara.  The I the subject alone will be there.

Negation of the world is not the negation of the experience of the world.  It is only the negation of the reality that we have attributed to the world.  Vedanta only changes my perceptive of the world.  That perspective is that the world enjoys a reality which is lesser than my reality.  The world includes the external objects, our own body, our own mind.   Objects plus body plus mind has lower order of reality. Pradhibathika Sathyam and vyavaharika Sathyam are many, but paramarthika Sathyam is one.   Pradhibathika sathyam and vyavahariha sathyam will continue but I, the paramarthika sathyam will not be affected.  World will be experienced by both gyani and agyani.

Perceived world is common to both gyani and agyani and experientially there is no difference, but the gyani knows that the perceived world is mithya and the agyani thinks it is real.

Verse 21

It is possible to talk of fate and self-effort for them who know not the source of the two.  To them who know well the source of fate and effort, there is neither fate nor effort.

Experiential change is not required for liberation.  Cognitive change is enough.  Experiential change can’t give liberation because they are temporary.  If liberation is based on knowledge. it will be permanent because knowledge is permanent.

I create my own fate with my own free will and efforts; free will alone control my destiny.  The counter argument is free will controls your future, but current free will by your past free will.  A debate between fate and effort will be inconclusive and therefore we should never enter into this debate.  Both fate and effort are mithya for a gyani.

Verse 13

Can that be true knowledge when the knower does not know himself?  To one who knows oneself, the support of knowledge and the object of knowledge the two will vanish.

How para vidhya is different from apara vidhya?  How abatma vidhya is different than atma vidhya

Verse 14

Sleep is not knowledge.  Perception of objects is not knowledge.  In the knowledge as it is, one does not hold anything.  True knowledge is other than sleep and the perception of objects.  It is awareness alone, shining, not void.

Any wordy knowledge is a process in which the intellect grasps something.  Brahma vidhya is a knowledge in which the intellect does not grasp anything new.  So drop the idea of grasping something new as Brahman.  It may lead to the conclusion that Brahma vidhya is something where we don’t grasp anything, so it must be nithra or state of blankness or thoughtlessness.  But it is not a state of blankness or thoughtlessness.  If thoughtlessness is Brahma vidhya, then sleep will be Brahma vidhya.  Perception, knowing, objectification are also not Brahma vidhya and no perception, not knowing and not objectifying are also not Brahma Vidhya.   Then what is Brahma vidhya – it is chaithanyam or consciousness itself.

This creates more confusion in that everybody already has consciousness so everybody is already liberated and no need for sravana manana nidhidhyasanam.  Brahma vidhya is dropping the two fold misconception.  It is not a thoughtless state or it is not grasping something.  It is a state where thought arises which removes two misconceptions.  What is that thought that arises in the mind is aham brahma asmi.  At the time of brahma vidhya, I don’t have thoughtless mind, but I have an unique thought that I am aham brahma asmi. This thought removes the following two misconceptions:

1. I am jiva different from Brahman.
2. Brahman is an object to be grasped, but it is the very subject which grasps everything.

The thought that eliminates these two misconception is Brahma Vidhya.

Verse 15

The Consciousness that is the Self is the Truth.  The knowledge which is of various forms is entiher different nor can it exist without consciousness.  Here, in the world, can the various gold ornaments exist without gold?

One gold associated with different forms and names appear as ornaments.  In the same way, when consciousness is associated with any particular thought, the consciousness becomes particular knowledge.  General consciousness becomes particularized consciousness.  Pot outside enters my mind through sense organs, generating pot thought.  This is different than any other thought.  Before this thought entered the mind, the general consciousness was in the mind.  When I opened my eyes, I saw pot, creating pot thought and general consciousness became pot consciousness.  This pot consciousness is pot knowledge.  When turn my eyes to some other object, the pot knowledge disappears and replaced by the knowledge of that object.

Consciousness is called knowledge when it is associated with a thought.  Plurality does not belong to consciousness, it belongs to thoughts.  Every knowledge is consciousness associated with a relevant thought.  If you extend this principle, Brahma Vidhya is also a consciousness associated with the relevant thought “Aham Brahma Vidhya”.  Consciousness itself appears as manifold cognition.  Consciousness is one but cognition are many.  These cognition can never exist separate from consciousness, because consciousness alone is appearing as cognition.  Without consciousness, there is no knowledge of pot, ornament, wall etc.   Just as ornaments do not exist separate from gold.  Gold can exist without ornaments, but ornaments can’t exist without gold.  Consciousness can exist without cognition, but cognition can’t exist without consciousness.  Consciousness is sathyam and cognition are mithya.  Without real gold, ornaments exists?  Similarly without consciousness, the unreal cognition exist?  Brahma Vidhya is also a cognition, can it exist without consciousness.  We boldly says that is also mithya.  Brahman is sathyam, but Brahma vidhya is mithya.  But this mithya gyanam is enough to remove the mithya samsara. To remove dream thirst, it is enough if you have dream water and dream water alone remove dream thirst.  Similarly for mithya samsara, mithya gyanam and mithya gyanam alone is required.  Vyavahariga sathyam not paramarthika sathyam is required.

Verse 16

“That” and “thou” are based firmly “I”.  From the knowledge of their origin, when that “I”  has perished, for one without the notion of “that”, “thou” and “I”, that natural state of oneself that is shining, will emerge.

This thought is not generated by meditation but by guru sasthra pramanam.  Misconception dropping is brahma vidhya.  First misconception is that I am a  finite localized individual.  This misconception is ahangara creating individuality.  Once I create this first person ahangara, then second a’s and third person arrives.  The finite second person and finite third person arise because of finite first person called ahangara.  When gyani says aham, it denotes infinite first person and so there is not second or third person.  The word first person is not relevant to gyani.

Greetings All,

Shloka # 3:

“The primary cause of the world and the “ I” is accepted by all to be some Lord with immeasurable power. Here, in this picture, that One alone has become the seen, the seer, the canvas and the light also.”

Continuing his teaching on Saddarshana, Swami Paramarthananda said, Bhagawan Ramana Maharishi starts the teaching of the division-less existence with this shloka. The divisions are presented as Jiva and Jagat. While discovering the Adishtanam we discover Nama and Roopa as well. In discovering wave and ocean we realize that there is nothing called wave or ocean. The removal of substantiality is called elimination of division. While you still see the ocean and the wave, you realize, through wisdom, that they are without substance. The names are used only for transaction. Jiva and Jagat perception can’t be removed but you know their Adishtanam as Brahman. Both Jiva and Jagat are nama and roopa. This is the essence of the teaching. It is the falsification of division by knowledge of the division.

The One division-less existence appears with superficial names and forms. The Waker goes to bed as a non-dual person. In dream he becomes both the transactor (dreamer) and the object of transaction (dream). This bifurcation is superficial. Once I wake up the division is resolved. There is no dreamer nor the dream.The division is not real, but apparent.

Bhagawan Ramana Maharishi cites an example of a painting on a cloth. In the painting there is an observer and an observed. Both are on the same canvas. Just as the actors in a movie screen are superficial, the one division-less canvas appears as an observer and observed. In the case of painting the Adishtanam is the canvas, a Jadam. In life, the Brahman appears as the Observer and Observed, it is, however, alive. For being able to perform this, the Brahman has to have a great power. It makes the impossible, possible. Infinite cannot be divided, however, it appears as divided.  This power is called Apar Shakthi or also known as Maya.

A question can arise that if Brahman is one and Shakthi is another, are they not divided? The reality is that this power of Brahman is also an apparent one only. The Brahman has the apparent Shakthi to create the Mithya division.

Shloka # 4:

“All philosophies begin with the naming of the principles of the individual, the world and the supreme soul. As long the notion of “ I” remains, so long these three will also exist. The abidance in the Self where there is absence of the “I” notion is the best of all.”

Here Bhagawan Ramana Maharishi says there are many religions and philosophical systems that have come up to give moksha. Even in India we have six Nastika and six Astika systems. All of them claim to give us moksha shastra. All of them have to start with certain fundamental Tatvams as their philosophy. All start with an introduction of their Tatvams.

They all accept the following three Tatvams. They are:

• Jivaha: The human being, the hero of the philosophy.
• Jagat: Jiva interacting with Jagat causes all problems. All our complaints are about somebody else and rarely about ourselves.
• Ishwara: He is the one who creates the Jiva and Jagat. Here Ishwara is one of the Triad. So, this Ishwara is finite.

After introduction of these three Tatvams, the philosophies introduce Sadhanas such as to “Serve the world”. All Sadhanas address Jiva (Upasaka), Jagat (Alambanam) and Ishwara (Upasya).

Bhagawan Ramana Maharishi says all these systems are beautiful, however, all their Sadhanas pre-supposes division. All of them preserve divisions as well. So even after a lot of Sadhana the Jiva remains a Jiva, maybe as an elevated Jiva, such as Rama Upasaka or Hanuman Upasaka. He continues as one of the triad. Therefore, he is said to have Ahamkara. Ahamkara is finite and with it comes mortality and insecurity. Therefore, Samsara continues. All these Sadhanas preserve Samasra and divisions.

As long as the Triad is maintained in the name of divine sadhanas, there will be the finite Ahamkara. The insecure and mortal Ahamkara continues. However, all these sadhanas have not attacked duality, rather they preserve the Triad. So, to refine Ahamkara one starts with the Triad. Once he has become Gyana Yogya, then he must attack duality. Only when division is eliminated, only when Triad is negated, only then Ahamkara is uprooted and only then moksha occurs. This is also called Apavada. Therefore, Bhagawan Ramana Maharishi says, in Sarvottama Nishta or in the culminating stage, which is the greatest stage, there is no more Ahamkara claiming to be a devotee or Upasaka or Gyani. Even the claim “I am a Gyani” is Ahamkara. Brahman does not have any attributes including the one of a Gyani.

I am not a Karta, Bhokta, Bhakta, Upasaka or Gyani. Knower of Brahman never claims, “ I am a Gyani”.

The greatest state is one of wisdom or Gyana Nishta.  Ahamati Shunyam. In this state, Aham and Shastram both are absent. There is no Gyani or a Shishya. In this state there is a no difference between Pramata (Knower), Prameya ( Object) and Pramanam (Proof). In my Budhi I will know that there is no substance to the wave even if it appears as a wave. The division belongs to Nama and Roopa. All systems are fine in the beginning; however, it is really in the end that we know the greatness of Advaitam. Vedas ask us to start with Karma (Dvaitam) but culminate in Advaitam. This is a valid system of teaching.

Shloka # 5:

“ Arguments that this is real or false, sentient or inert, sorrow or joy, are to no purpose. The state free from all thoughts, without “I” notion and the world, is supreme state desired.”

We have to gain knowledge of the division-less Brahman. To arrive at the Adhishtanam one can enquire into any one of the three, that is Jiva, Jagat or Ishwara. Just as enquiry into jewelry gives us knowledge of the gold so also Mithya Jiva, Jagat and Ishwara’s enquiry respectively will lead us to Brahman.

Even though all three Vicharas are acceptable, Bhagawan Ramana Maharishi considers Jiva Vichara more efficacious than other two. What is the advantage of Jiva Vichara?

In JivaVichara alone, Ahamkara is directly attacked. Bhagawan Ramana Maharishi feels Ahamkara needs a direct attack, as it is the most difficult nut to crack. It is also most intimate object of our attachment. I have nourished it through all transactions (Father –I, Brother- I, Son- I etc.). In and through all vyavaharas Ahamkara continues. Ahamkara is there at home, office and even at Mansarovar. Therefore, Ahamkara has to be attacked directly. This happens only in Jiva Vichara. Jagat and Iswara Vichara’s do not attack Ahamkara directly. Ahamkara survives both these Vicharas.

When Ahamkara tries to understand Mithya Samsara it cannot understand it. It will not work because for Ahamkara the World is Satyam.

World + Ahamkara=Mithya for Brahman.

The other problem is that Jagat Vichara does not eliminate Ahamkara, rather, it may nourish Ahamakra. Enquiry into, if world is real or unreal, is futile if it does not knock off Ahamkara. But if Ahamkara is knocked off even the world will lose its capacity to knock you. Therefore attack Ahamkara.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Continuing his teaching on Saddarshana, Swami Paramarthananda said, Saddarshana means Brahma Vidya. The text is so called because it deals with this knowledge. The teaching is based on the Prasthana Trayam (Upanishad, Gita and Brahma Sutra). Bhagawan Ramana Maharishi is an Acharya of our tradition. The study of this text should be based on Sruthi Yukthi Anubhava. Sruthi means Vedas, Yukthi means Reasoning and Anubhava means our daily experiences. This is the traditional method of teaching.

Shloka # 1:

“ Can there be thoughts of the existence of objects without the existence principle? (No.)This existence named as Hrt is in the heart itself, free from thought. How can we remember that one immeasurable Existence? Its remembrance is in the form of firm abidance in It.”

The first two shlokas are Mangala Shlokas. Mangala shloka can be divided into three types; They are:

• Ashirvadanam
• Namaskara, offering prayer
• Vastunidesha roopa or statement of truth.

Bhagawan Ramana Maharishi is using the third type of mangala shloka. Many facts are there and stated. Spiritual fact stated here is definition of Brahma-lakshanam. Brahma is the only reality as the division-less, Sat principle. Brahman is the Adishtana of Jiva, Jagat and Ishwara.  Satyam, Gyanam, and Anantham (divisionless & infinite) are Brahman.

Brahman is existent Satyam. Whenever we experience an object we also experience something else too. Generally we do not talk about this second thing. Whenever you experience your body you experience body and another thing that is taken for granted. It is the life principle that pervades the body. It is known only when life goes out. “It is the existence of the object.” It is experienced as, there is a book, a man, a child etc. “There is” is the existence principle that we experience with every object.

Thus: Man + existence=Man existence or existence experience.

If you have existence experience, it  (existence principle) is possible only because it pervades every object. If existence principle is not permeating every object you cannot experience the object.

So, what is this principle?

• Existence principle is not part, product or property of any object.
• It is an independent entity but lends existence to objects.
• It is not limited by boundaries of the object and it survives even when the object ends. The surviving pure principle is not perceivable.

The experience of existence is experienced in “there is” of the principle.

Providing some definitions from the shloka Swamiji says,

Vihaya means without inherence

San means existence principle

Santam means without existence principle

Sat pratyaya means existence and its experience

Every experience presupposes an object of experience. Thus, man-experience presupposes a man outside. This experience principle is called Satyam Brahman.

Now, Bhagawan Ramana Maharishi talks about Gyana Brahman.

The existence that permeates has to permeate “me”, the subject as well. So, every time I say, “I am” it reveals presence of existence in me. It is there in the heart of me, within my mind. In the mind, it is also available as the Consciousness, Witness or Awareness principle. When it is conscious in mind, it is called Hrid or witness consciousness. In mind there are innumerable thoughts. So, consciousness is available in association with every thought that arises in mind. Just as every person in room is enveloped in the light, the moment he or she enters the room, so also thoughts are coated with consciousness. This consciousness associated with thought is called an experience. Thus, we have, say Pot- thought, which is pot experience or Man-thought which is man experience. It is available infinitely in thoughts. In objects outside it is called Existence. In mind it is called Experience.

Every experience reveals Brahman inside. Thought consciousness is associated with every thought. The five principles governing this Consciousness are:

1. It is in every thought but it is not a part, product or property of it.
2. It pervades every thought and makes it a live experience.
3. Consciousness is not limited by boundaries of thought.
4. It survives departure of all thoughts.
5. The surviving consciousness is blankness. It alone is the experience. The surviving consciousness cannot be objectified. It is called Chinta Rahitaha. It is not connected to any thought it pervades, though it pervades it all. If connected it would die with each thought. It survives every thought. Consciousness is called Asunga.

This is called Gyana Brahma or Chit or the Existence Consciousness that pervades every thought and not limited by boundaries of thought. This existence consciousness is non-dual or undivided. Thoughts are divided consciousness is not. Objects are divided Existence is not. Thus, Existence Consciousness is not limited.

If it is one undivided principle, why call it two names, Existence and Consciousness? If you can have many names why can’t Brahman have many names? Many names do not mean anything. Brahman with Objects is called Existence. Brahman with thought is called Experience. Brahman with thought or experience is called consciousness. So, when it is outside it is called Existence. When it is in mind it is called Consciousness.

The two different names are of one Brahman.

We have said, associated with object, it is Existence and associated with Subject, it is Experience. Suppose both Object and Subject are removed? What is Brahman? Here it is the Turium state, the silence. It is division-less Anantam.

Ameyam in shloka means unobjectifiable. If in division-less Brahman there can be no subject or object duality it is called not an object of knowledge or not objectifiable. So, don’t ask how to know the division-less Brahman. Satyam, Gyanam, Ameyam, Anantam are all descriptions of the Brahman.

Now Bhagwan Ramana Maharishi asks, how can it be an object of meditation if we cannot objectify it? What is Nidhidhyasanam? And, what is Atma Gyanam, Brahma Gyanam? Bhagawan Ramana Maharishi says meditation on Brahman is only abidance in Brahman without objectification.

Nishta means Abidance. What does this mean?

It means abidance in the knowledge that “I am” Brahman. This Brahman need not, should not and cannot be objectified.

What is abidance in knowledge?

Abidance is non-forgetfulness of the knowledge in and through all transactions. Firm abidance means even during transaction one does not forget.

What do you mean by non-forgetfulness? Does it mean repetition of word or thought?

It is not repetition of word or thought. It means effortless availability of this knowledge. Whenever you want it, it is your. Just like your name, you respond immediately. If this knowledge is accessible to you at all times, during all transactions, it is Brahma Nishta that  “ I am Brahman”. This is the idea when we say Brahman is Satyam, Gyanam, Ameyam, and Anantam.

Shloka # 2:

“For those who, being afraid of death, have sought shelter in the conqueror of death, the “I” notion dies first. Thereafter in them (who are) by nature immortal, where is there any room for the notion of death?”

This is also a statement of a fact. This is called Shiva Puja Mahima. Glorifying Shiva worship by talking of this puja’s utility to a Samsari.

Who is a Samsari? An ignorant person who is ignorant of the division-less Brahman and as such remains in field of division that is Jiva (first person)-Jagat (second person)-Ishwara (third person).

Because he is in division or in finitude or in limitation, he fears mortality or fear itself. This Samsari is in grip of fear or sense of insecurity. Mrityubhihi means sense of death. Constant friend of Samsari is fear. Such Samsari’s if they worship Shiva to get security, what will happen?

For Shiva, Bhagawan Ramana Maharishi, gives the name Mrithyunjaya or destroyer of mortality, insecurity and division. Markandeyapuranam is about Markandeya embracing Shiva Linga upon which Lord Shiva drove Lord Yama away. Markandeya thus became a chranjeevi.

With Best Wishes,

Ram Ramaswamy

With Best Wishes,

Ram Ramaswamy