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SADDARSANAM
By Swami Paramarthananda
Transcribed by Smt. Amrita Lakshmanan
& Sri. Balasubramanyam Pattoo
Published by :
Arsha Avinash Foundation 104 Third Street, Tatabad, Coimbatore
641012
Phone: 9487373635 E mail: [email protected]
www.arshaavinash.in
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Sa
SaSa
Sad
dd
ddaranam
daranamdaranam
daranam
Based on H.H.Swami Paramarthanandas class transcription
Contributed by Smt Amirtha Lakshmanan. ([email protected])
and
Balasubrahmanyam Pattoo ([email protected])
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2
Contents
ContentsContents
Contents
Saddaranam
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Introduction
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IntroductionIntroductionIntroductionIntroduction The author of
this text is Shri Ramaa Maharsi who lived in Tiruvannamalai in
recent
times. He has written several vedntic works, in different
languages, Tamil, Sanskrit,
perhaps even in Malayalam. This one is called [saddaranam] -
Knowledge of
the Truth | [brahma vidya] [44 verses]. We look upon Ramaa
Mahari as one
of the vedntic crys.We do not know whether Ramaa Mahari had a
formal guru;
but, we know for sure that He had studied the vedntic texts very
well. We also see the
contents of all His vedntic texts have the contents of all the
traditional vedntic texts
beginning from the Upaniads onwards. This I am emphasizing
because there are some
followers of Ramaa Mahari who try to approach Rama as a
non-traditional person.
They are trying to create a cult out of Ramaa Mahari. They try
to present Him as a
unique philosopher who has a unique teaching which is different
from traditional
teaching. Thus, since a Rama cult is created by some followers,
we should very
carefully avoid falling into that trap. If we approach Rama and
His teaching in that
particular fashion, I feel that we are going to miss a lot. On
the other hand, if we take
Him as one of the many crys of the Vednt stra, and if we study
it in the
traditional manner, then we will get maximum benefit out of this
teaching.
Once we look upon Ramaa Mahari as one of the Vedntic crys and
the teaching
as vedntic teaching, we will call his teaching as [Prakaraa
Grantha] like
[Viveka Cdmai], [Atma Bodha], [Tattva Bodha] etc.
Once it is considered as Prakaraa Grantha, then the method of
study is also decided.
Because, there is a traditional method of studying Vednta
Prakaraa granthas, called
[ruti yukti anubhava]. Veda; reasoning; and our day today
experiences -
like, "# [avasthatrayam]. Thus, keeping this three-fold norm,
every Prakaraa
grantha must be approached. Then we will be able to extract the
maximum.
Ramaa Mahari had his own unique style of presenting the vedntic
teaching.
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6
The fundamental assessment of Vednt is that all the human
problems are because of
division. [:] duality, [%] dvaitam. Brhadaranyaka Upanisad
beautifully states this in
one statement "%% I" [dvitiyadvai bhayam bhavati]. The very
same
Vednt asserts that freedom from problems [comfort, joy and
fulfillment] is possible
only through non-duality / divisionlessness - : [abhedah]. %-
:
[advaitat abhedat moka nandah]. This is beautifully presented in
"
[isavasya Upaniad] - '# : : 3:I' [tatra ko moha kah sokah
ekatvam anupasyatah] - The one who sees non-duality does not
have sorrow, conflicts
and delusion. The fundamental lesson of Vednt is :: % : I % II
-
dvaitam dukham advaitam nandam.
The next lesson is, this duality expresses in three-fold form.
[1] The first prominent,
significant member of this division is I
II
I,
,,
,
the subject
the subjectthe subject
the subject - the individual, who am
experiencing the world - victim of the onslaught of the
experiences; who often gets
frustrated and feels helpless. In short, one who is a samsari /
ahankara. Technically,
this localized ahakra is called : [jivah]. In English language
it is called - the first
person singular, I.
[2] The second member of this division is the world
the worldthe world
the world that I confront. The moment I have
come into being, the moment I am aware of myself as an
individual, the next inevitable
thing that I come across is, this world; which is directly and
intimately available for me
as an object. In Sanskrit it is called [Jagat]. This is
presented as You - the second
person singular - as contrasted with I, the subject. In vedntic
parlance you = the world.
It includes inert objects also. Even though we do not address
inert objects as you, still
in Vednt you includes inert objects; because, they are also
objectifiable.
Once I am and the world are available, a third entity comes into
the picture. When a
humanbeing confronts the world its intellect always looks for
the cause of everything.
Looking for the cause is the unique feature or facaulty of the
thinking or the enquiring
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7
human intellect. If an animal has pain it simply suffers the
pain. But when a humanbeing
suffers he asks why did this pain come? If I am not able to find
the cause, I will go to
the doctor to find the cause. It is an irresistible, helpless
tendency and the ultimate
causation hunting is how did the world come into being? What is
the cause of the
creation?
When you study into the cause, in scientific language, it is
called cosmology. In vedantic
language we call it srushti vichaara and this will lead to the
introduction of a third
member of the division 4: {Jagat karanam Eshvara.} And I find
that God.
The cause of this world is not available in front of me for my
objectification. That is why
God is called -: {adhokshajaha}.-: {akshajaha} means -6 {
pratyaksha
jnanam. : {adhaha}= transcending. -: {adhokshajaha } = -6 :
{pratyaksha jnana atitaha.}8 : {indriya agocaraha}.
Whatever is -: {paroksha vishaya} we generally refer to as He|
third
person.Therefore we have expression that ; ; @AB G {avan
anri oranuvum asayadhu}. We never refer to god as xxxxx {naan or
ni}. In Sanskrit also
the most popular vedantic prayer is {saha naa vavatu}. Saha=He;
refers to
God. Therefore we get the third person. Vedanta says that this
is the cause of all
problems. It is the second important lesson.
Third lesson:--We have to understand to appreciate Ramaa Maharis
teaching. We
find that all the three members of this bheda are so
inter-connected that they always
exist together. First person, second person and third person are
inter-dependent. You
cannot talk of one without the other with three legs and how the
three legs are
connected by one common link. Therefore, when you pull any one
of the legs, the other
two also are, automatically, brought in. You cannot just have
any one or two.
This we can very clearly experience in our day today life
itself. It can be logically and
experientially proved. In " [Jagrad avastha], I the jva, the
localized individual,
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8
am there. Whether I like or not, the world is also there. We
have no choice. Once the
world comes into existence, then the God also. Whether you talk
about Him, you accept
Him or not, God is the cause of the creation I"K
[srsti-sthiti-laya-rupena]
vara is bound to be there.
In "L [svapna] again, all the three are there. And the moment
you go to M [susupti],
I the first person singular is resolved; and automatically,
without any separate effort,
the world also gets resolved. Then, where is the question of a
third person God? God
also is resolved. We have advaitam. Therefore, elimination of
division means
elimination of all the three.
In this proposition, elimination of the first member I you may
agree; elimination of jagat
also you may somehow manage. But, Vednta says that, it includes
'elimination of God
also!' It appears as though a " [nastika] teaching. A localized
God is as much
finite, as a localized jva is! Therefore, jva-jagat-vara bheda
nivtih moka. If you
want to eliminate this bheda, how do you accomplish that? Find
out the cause, eliminate
it; then, [bheda] is gone. O: [roga-karana nivtya
roga-nivtih].
Without eliminating the cause, if you try to remove the
roga/disease, it will not be
removed. Only the symptoms will be removed. Symptom removal is
mere suppression
of roga. Therefore, we always attempt to remove the cause of
bheda.
6 4 " I [Q: RQ: OQ: " ]
Therefore, only when you eliminate ajnam, this bheda will go.
Ignorance of what?
You cannot say jva or jagat or varah; because, all the three are
the effect of ajnam.
Ignorance, which is the cause of division, must be the ignorance
of the divisionless
entity. So, % " 6 4 " I [advaita abheda vastu
ajnam eva jva jagat vara bhedasya kraam.]
What is
What is What is
What is that
thatthat
that
divisionless entity
divisionless entitydivisionless entity
divisionless entity
w
ww
whose
hose hose
hose ajna
ajnaajna
ajnam is responsible for
m is responsible for m is responsible for
m is responsible for jva jagat
jva jagat jva jagat
jva jagat vara
varavara
vara
b
bb
bh
hh
heda?
eda?eda?
eda?
The Existence Principle or E is that abheda entity which is
called S [sat
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9
Brahma] in Vednta. % [sadeva somya idamagra asit
ekameva advitiyam II [Chandogya Upaniad] " " SU
[yasyaiva sphuranam sadatmakamasatkalparthakam bhasate -
Daksinamurtistotram].
E or isness is not a part, product or property of I the jva or
the jagat or the vara.
Isness is an entity, different from all the three; but, pervades
all the three. It lends
existence to all the three. Therefore, we are able to say jva
IS, jagat IS vara IS. This
inherent E is the abheda principle which is the crux [basis] of
all the three. This E
alone, with nma-rpa, appears as jva, jagat and vara. And once a
person knows this
"abheda sat", that knowledge is called 'Saddaranam'.
The Knowledge of the divisionless Existence removes ignorance,
bheda. The bheda
caused by ajnam goes away. 6 V 6 6 :
V 4 disappear. Elimination of these three means,
'understanding
them as one Sat, with three different nma-rps.
Thereafter, I allow nma-rpa bheda to continue. Once the division
is reduced to nma-
rpa, vyavahr will continue; but, not the problems. Losing sight
of abheda is the
problem. To arrive at abheda where should we search?
To arrive at abheda, you can enquire into anyone of the three,
jva, jagat or vara.
Ramaa Mahari says let us make the procedure simple by enquiring
into ahakra
and arrive at the Sat which permeates ahakr and once the ahakr
is reduced to
nma-rpa and eliminated, you need not separately eliminate the
other two. Therefore,
vara-vicr and jagat-vicr can be replaced by the easier,
intimately available
ahakra vicr. That is how Ramaa Mahari got associated with "Who
am I" enquiry.
It is an ahakra vicr, to arrive at the Y Y -
[ahakra adhithnam I adhithna saddaranam eva moka kraam I].
The teaching of Brahmavidy given in this text is totally based
upon prasthna-trayam,
the traditional source of Brahma-vidy. Upaniads, Bhagavad Git
and Brahmastr.
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10
Since the book is dealing with Brahma-vidy - based on the
prasthnatrayam - we look
upon this book as a Prakaraa grantha; and, we look upon Ramaa
Mahari [the
author] as one of the traditional crys. Based on the three fold
norm of ruti-yukti-
anubhava, we have to study any Prakaraa granth and we will
approach the text,
Saddaranam also in the same traditional method.
---- MangalMangalMangalMangalcaracaracaracaraamamamam loka one
and two are Z: verses of benediction. It is a traditional practice.
This
can be in three different ways. [i] - offering best wishes to
the
humanity. [ii] "K - offering namaskara to guru and stram.
[iii] "\K - statement of the Truth. Ramaa Mahari takes up the
third
one. In the first loka, Truth is the definition of Brahman. - -
being the only
vastu the only Reality, - principle, adhithnam of all the bheds;
primary division
being - jva jagat var. Based on the Taittiriya Upaniad
definition - 6
, %, ^
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In the first line, Brahman is revealed as Existence. Ramaa
Mahari presents Existence
in a beautiful form. Whenever we experience an object, we are
not experiencing the
object only; but, there is an additional thing called
"Existence". Generally, we lose sight
of the second thing ISness. There IS. Thus, all the time we
experience Object +
Existence. Man+E, woman+'E'. If you have any objective
experience, it is possible only
because the E principle is pervading every object. If it is not
pervading every object,
you can never have the experience of its Existence. What is this
Existence Principle
which is permeating every object? Five features of Existence
should be remembered
here. The experience of E is expressed in the form of there is
cognitive experience
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11
of E Principle. = without the permeation of E principle : =
[satpratyayah] = experience of E ` :? = [kim nu bhaveyuh] = Can
the
experiences happen? Every experience pre-supposes an object of
experience. Pot
experience pre-supposes the presence of pot outside. 6
[sat visayam vina, sat jnam na sambhavati]. That Satyam Brahman
is defined here.
: = esah = This very same Existence which permeates all the
objects permeates Me
the Subject also. I am [E] a` [hrdi]. It is there in the heart
of Me. : R
[antahkarane buddau guhayam]. [yo veda nihitam guhayam]. In
the
mind, Brahman is available in the form of - [saksi caitanyam].
c. It is
named as a [hrd] ae: [hrdakhyah] In the mind, there are
innumerable thoughts.
Therefore, the Consciousness is available in association with
every vrtti [thought]. This
is called an 'experience'. [Pot vtti pot experience]. In the
object outside, it is called
Existence. E associated with vtti, is called experience. Even
though Consciousness is
associated with every vtti [remember the five features of
Consciousness]. f:
[cinta rahitah] = It is not connected to any thought. Therefore,
It is asangah [E also is
asangah] : vtti sambandha rahitah]. Therefore, Brahman is called
jnam
Brahma / cit Brahma.
Third line:- [ekam] That Existence Consciousness which pervades
all the objects,
thoughts is non-dual / undivided / akhandam. Therefore, not
limited also; anantam.
If it is one undivided principle, why do you give two names
Existence & Consciousness?
Many names do not mean many things. Brahman Itself is called
Existence when it is
associated with Objects. In the context of vtti or experiences,
the very same Brahman
is called Consciousness. [ gh gh 6 visaya
drstya satyam iti nma. Pratyaya drstya jnam iti nma]. They are
two different names
of the one and the same Brahman.
What is It called without Subject-Object association?
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12
i [l no]. It is called [in Mandukya upanisad]
#: / : / q: amtrah / caturthah / avyavahryah. It is not
available for
verbal transactions. It is [Turiyam] - the Silence which cannot
be talked about.
[Aprameyam]. If It is divisionless Brahma; it cannot have
Subject-Object duality.
[Pramt-Prameyam]. It is not an Object of your knowledge. [ "
... " R" [anino aprameyasya tasmt yudhyasva bhrata I Git
2.18].
If it is not an object of Knowledge, how can It be an object of
meditation? I cannot
meditate!
What then is `R? Meditation on Brahman is nothing but abidance
in Brahman,
without objectification! Therefore, he says - " ": = [tasya
smrtih] remembrance of
that Brahman.
# Y = [tatra drdha nista eva] = is firm abidance in Brahman
without
objectification. Abidance in Brahman is the knowledge that "I am
Brahman", which need
not be objectified; should not be objectified; and, cannot be
objectified. Abidance in the
Knowledge means, non-forgetfulness of the knowledge in and
through all transactions.
What do you mean by non-forgetfulness of Knowledge? It is not
even the repetition of
the word or thought; because, if you do repeat the word or
thought all the time, no other
transactions will be possible. Non-forgetfulness means,
effortless availability of this
Knowledge whenever you want. [Example, your name]. Y is 6 Y
6
and non-forgetfulness of that Knowledge.
"
""
"
"
""
"
$% %
$% %$% %
$% %
$% %
$% %$% %
$% %
%
% %
%
%
% %
%
S
SS
S
S
SS
S
:
::
:
:
::
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..
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.
..
.
- The glory of iv worship, by talking about its utility to every
sasri. A
sasri is an ignorant person, who is ignorant of the divisionless
Brahman; the Truth -
-
13
mentioned in the first loka. Therefore, he remains in the field
of bheda / limitation. He is
in the field of finitude, mortality / fear. %% Therefore, Ramaa
Mahari
calls this as : If these sasris who are assailed of fear, if
they worship Lord iv
seeking security, what will happen?
Ramaa refers to Lord iv by a special name here. That special
name is s: - the
one who is the destroyer of mortality, insecurity and division.
[Markandeya Puranam]
Markandeya became a s - ciranjivi - symbolic of moksha. Here,
Ramaa
Mahari gives a philosophical significance to iva puja. His bhakt
who is scared of
death goes to Lord iv. He destroys the devotee. [Superficially
seeing, it appears to be
a contradiction; but, it has a philosophical significance]. Lord
iv destroys the notion
that "I am a devotee". Why? Because, it is mithy. Therefore, by
giving the devotee
knowledge, Lord iv destroys the notion that 'I am a bhakt'. When
that notion is gone,
the notion-based division, also goes away. Division is the cause
of finitude. Wherever
division is there, limitation is there. Because, wherever there
is division, there is
plurality. Wherever there is plurality, one is limited by the
other and there is mortality.
So, "I am a devotee" means, division / limitation / death.
If you want freedom from mortality, you should get out of the
notion that I am a bhakt. I
am bhakt notion is called : I am bhakt is a misconception -
sasr. Lord iv
destroys the ahakr. Once the ahakr is destroyed, 'I am bhakt'
notion itself goes.
Deity-devotee duality disappears. I alone is left behind without
jva-vara bheda /
pjya-pjaka bheda. Lord takes the devotee, embraces and makes him
one with
Himself. There is neither the deity nor the devotee.
s = [Mrtyunjayam mrtyubhiyasritanam]
A devotee ia one who seeks shelter in the Lord [a spiritual
refugee]; because of the fear
of mrtyu. Because, mrtyu is constantly chasing every jva.
Svarga, Brahmaloka are also
afflicted by kala. Therefore, there is no security,
anywhere.
-
14
: = [aham matih mrtyumupaiti] = Lord iv destroys the fear of
death by
destroying ahakr, which creates division. [jva-jagat-vara
bheda]. [Sat
adaranam] is the cause of division. Guru-stra-upadea leads him
to jnam, jnam
destroys ajnam. ahakra na = bheda na = mtyu na II
u= In the beginning itself; ahakr na is first stage; bhaya na is
second stage.
: = [ahakr marana anantaram] = thereafter, aham alone
remains. The nature of aham is amtam. "I = [svabhavat amtesu
tesu].
Once its nature is discovered, : : :? = [katham punah
mrtyudhiyo-
svakaah?] = Where is the very idea of mortality? Where is the
cause?
: = ahakr ne mtyu bhaya na. Therefore, do iv pj.
lok 1 ,-
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|
Reducing all divisions to nma-rpa is called vw: =
mithytvaniscaya. You
can arrive at the divisionless-truth, by enquiring into anyone
of its three divisions. By
analyzing the wave also you can arrive at the water. By
analyzing the bubble or ocean
also you can arrive at jalam [water]. You need not analyze every
single item. Therefore,
jva-vicr will lead you to Sat-brahma or jagat-vicr will also
lead to adhithnam and
vara-vicr also will lead to adhithnam. Self-realization and
God-realization are one
and the same. Therefore, you can choose any one of the two. Both
are equally
effective. But Ramaa Mahari considers that jva-vicr is the best
method. jva is
otherwise called ahakr. Therefore, ahakra-vicra is strongly
recommended by
Ramaa Mahari. Why is it the best method?
-
15
The most important reason is, ahakr is the most intimately
available - as the First
person - among the three. Jagat is the second person and vara is
the third person.
Therefore, proximity is one reason. The second reason is, ahakr
is the most
toughest nut to crack. Because of the proximity, we have
developed intense attachment
to ahakr. Therefore, ahakr cannot be cracked / tackled easily.
What cannot be
easily tackled should be directly tackled. When I am doing
jagat-vicr or vara-vicr,
ahakr is only indirectly attacked, which attack is not powerful
enough. Scriptural
study may make the ahakr stronger also. 'I am an informed'! That
ahakr.
Therefore, direct attack of ahakr is important; because, ahakr
is the strongest of
all the three. Therefore, Ramaa Maharis approach is ahakr- vicra
|
In His teachings, He repeatedly talks about ahakr-vicra and the
problems caused
by ahakr. The role of ahakra-vicra. But the 'process' of
ahakra-vicra is not
elaborately dealt with. The significance is dealt with, the role
is dealt with and the
purpose is dealt with; but not, the actual process of
ahakr-vicra.
This silence and brevity with regard to the 'process' of
ahakra-vicra can be
interpreted in different ways. Silence can be interpreted as
approval also and
disapproval also. Some people misinterpreted the silence. They
thought that ahakra-
vicra is closing the eyes, sitting in meditation and go on
asking who am I? From
where does the ahakr come? They get stuck with regard to the
process of enquiry.
Vednt says ahakra-vicra should be done with guru-stra-upadea.
Ramaa
Mahari wanted that Self-enquiry should be done with the help of
guru and str.
In this loka, Ramaa Mahari reduces the division into two-fold
division. Subject-Object
division, jva-jagat duality. is the Y Here, Ramaa Mahari uses
vara, as
a symbol of Brahman Itself. vara has two meanings. We have to
understand according
to context. [1] In one context vara is one member of plurality.
[jva-jagat-vara].
-
16
Therefore, vara is nma-rpa / mithy. [2] In the second context,
vara refers to
Brahman the adhihnam also. Here, vara is
x = All the philosophers V = [nidnam vcya] = have to talk about
the lender
of Existence. Any plurality must have an inhering adhihnam.
: w = [jagata: ahamasca] = For the subject-object duality, there
must be one
essential inhering Truth. Y V: = [adhihnam vacya] = must be
talked about
by all philosophers. What is the basic stuff of Creation? : w =
[prabhu kascit] =
Who/what ia the ultimate Truth, the Lord / Brahman?
: = [aparasakti] = which has got infinite [limitless] power to
manifest as
plurality. Once you accept that Brahman, jva and jagat will
become mere nma-rpa.
: : : = [sa eka prakasa] = That one, non-dual caitanyam alone
[has] =
[abhavat] = become the subject-object duality; ` y = [vilokita
ca lokyam
ca] = the observer jva and the observed world. [3] - Infinite
can never become finite
and vice versa. It can appear as though divided, 'seemingly'
divided.
Class Four.
Removal of substantiality from wave & ocean is called v w:
[mithytva
nicaya].= elimination of duality. In the same way,
jva-jagat-vara bheda is perceived
by us. This need not be negated; cannot be negated. But
retaining that perception, you
can know the adhihnam of jva & jagat. Once we have
saddarsanam, jva and jagat
will be nma-rpa. You will continue the transactions; but, the
bheda will not hurt you.
# # = [atra citra] = In the citra pata = in a painted canvas, :
: =
[yatha eka: pata abhavat] = one divisionless canvas apperars as
y = [lokyam
ca] = the observed inert-object also; ` = [vilokita ca] = and
also as the
observer, the cetana jva.
-
17
j
j
a
a
d
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a
d
d
a
a
v
v
i
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[
[
A
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-
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1
1
9
9
]
]
This division as the inert things [worlds] and the sentient
beings [jvas] is imagined in Me
- the pure Consciousness; just like, the moving and the
stationary things in a painting
upon a plain white wall. Example of the Movie on a stationary
Screen.
lok 2 A C
A C A C
A C
A C
A C A C
A C
E=
E= E=
E=
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a
aa
a
a
aa
a
m
mm
m
m
mm
m
a
aa
a
a
aa
a
t
tt
t
t
tt
t
a
aa
a
a
aa
a
m
mm
m
m
mm
m
s
ss
s
s
ss
s
a
aa
a
a
aa
a
m
mm
m
m
mm
m
a
aa
a
a
aa
a
s
ss
s
s
ss
s
t
tt
t
t
tt
t
a
aa
a
a
aa
a
m
mm
m
m
mm
m
I
II
I
I
II
I
i
ii
i
i
ii
i
d
dd
d
d
dd
d
a
aa
a
a
aa
a
m
mm
m
m
mm
m
t
tt
t
t
tt
t
r
rr
r
r
rr
r
a
aa
a
a
aa
a
y
yy
y
y
yy
y
a
aa
a
a
aa
a
m
mm
m
m
mm
m
y
yy
y
y
yy
y
a
aa
a
a
aa
a
v
vv
v
v
vv
v
a
aa
a
a
aa
a
d
dd
d
d
dd
d
a
aa
a
a
aa
a
h
hh
h
h
hh
h
a
aa
a
a
aa
a
m
mm
m
m
mm
m
m
mm
m
m
mm
m
a
aa
a
a
aa
a
t
tt
t
t
tt
t
i
ii
i
i
ii
i
s
ss
s
s
ss
s
y
yy
y
y
yy
y
a
aa
a
a
aa
a
t
tt
t
t
tt
t
s
ss
s
s
ss
s
a
aa
a
a
aa
a
r
rr
r
r
rr
r
v
vv
v
v
vv
v
o
oo
o
o
oo
o
t
tt
t
t
tt
t
t
tt
t
t
tt
t
a
aa
a
a
aa
a
m
mm
m
m
mm
m
a
aa
a
a
aa
a
s
ss
s
s
ss
s
h
hh
h
h
hh
h
a
aa
a
a
aa
a
m
mm
m
m
mm
m
m
mm
m
m
mm
m
a
aa
a
a
aa
a
t
tt
t
t
tt
t
i
ii
i
i
ii
i
u
uu
u
u
uu
u
n
nn
n
n
nn
n
y
yy
y
y
yy
y
a
aa
a
a
aa
a
n
nn
n
n
nn
n
i
ii
i
i
ii
i
t
tt
t
t
tt
t
h
hh
h
h
hh
h
a
aa
a
a
aa
a
I
II
I
I
II
I
I
II
I
I
II
I
|
||
|
|
||
|
2
22
2
2
22
2
+
++
+
+
++
+
2
22
2
2
22
2
|
||
|
|
||
|
All the philosophical and religious systems will have to accept
three basic tattvams.
" z = [samastam matam arabhyate
]
] = Every philosophical system begins
= [abhidhanena
]
] = with introducing the three basic tattvams. What are
they?
[1] jva = especially, the individual who is the hero of this
philosophy; [2] jagat = the
world, the villain [3] vara / paramtm = : [jva-jagat kraa
bhuta]
After introducing these three, they prescribe sdhans connecting
these three. All such
sdhan
sdhansdhan
sdhans pre
s pres pre
s pre-
--
-suppose division
suppose divisionsuppose division
suppose division
and preserve
and preserve and preserve
and preserve the division
the divisionthe division
the division. With any amount of sdhan,
the jva will continue to be a jva [who is one of the triad / the
ahakr, a finite entity],
different from the other two.
Insecurity and sasr will continue # " = [yvat idam trayam asti]
= as
long as this triad is maintained. " = [tvat aham mati syt] =
there will
be the finite ahakr. Start with triad, refine your ahakr. It
must be the attack of
dvaitam. This is called 'apavda'. The finite ahakr is uprooted.
Thereby attaining
{OY = [sarvottama nisth] = the state of culmination, which alone
is valid.
= [aham mati unyam
]
] = I am not a kart, bhokt, bhakt, upsaka,
pramt. [ , ] = not even a jni! That is the state of wisdom. # :
:
-
18
= [tatra bhed abhed bhavanti]. Experience will continue; but,
with the
awareness that "it is all only nma-rpa!" [jna nist].
Thus, advaitam also starts with dvaitam; but, culminates in
advaitam. Therefore, it is a
valid system of teaching.
lok 3
`
`
:
:
O
O
:
:
I |YU I
I |YU I
+
+
s
ss
s
s
ss
s
a
aa
a
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aa
a
a
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a
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a
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a
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a
m
mm
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m
mm
m
j
jj
j
j
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j
a
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a
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a
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a
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a
a
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a
m
mm
m
m
mm
m
v
vv
v
v
vv
v
a
aa
a
a
aa
a
dukha
dukhadukha
dukha
dukha
dukhadukha
dukha
m
mm
m
m
mm
m
s
ss
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m
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v
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t
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t
t
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t
i
ii
i
i
ii
i
m
mm
m
m
mm
m
u
uu
u
u
uu
u
d
dd
d
d
dd
d
h
hh
h
h
hh
h
a
aa
a
a
aa
a
v
vv
v
v
vv
v
i
ii
i
i
ii
i
v
vv
v
v
vv
v
a
aa
a
a
aa
a
d
dd
d
d
dd
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a
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a
a
aa
a
h
hh
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h
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h
|
||
|
|
||
|
a
aa
a
a
aa
a
d
dd
d
d
dd
d
r
rr
r
r
rr
r
s
ss
s
s
ss
s
t
tt
t
t
tt
t
a
aa
a
a
aa
a
l
ll
l
l
ll
l
o
oo
o
o
oo
o
k
kk
k
k
kk
k
a
aa
a
a
aa
a
n
nn
n
n
nn
n
i
ii
i
i
ii
i
r
rr
r
r
rr
r
a
aa
a
a
aa
a
h
hh
h
h
hh
h
a
aa
a
a
aa
a
m
mm
m
m
mm
m
p
pp
p
p
pp
p
r
rr
r
r
rr
r
a
aa
a
a
aa
a
t
tt
t
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i
ii
i
i
ii
i
t
tt
t
t
tt
t
i
ii
i
i
ii
i
r
rr
r
r
rr
r
n
nn
n
n
nn
n
i
ii
i
i
ii
i
s
ss
s
s
ss
s
t
tt
t
t
tt
t
a
aa
a
a
aa
a
s
ss
s
s
ss
s
v
vv
v
v
vv
v
i
ii
i
i
ii
i
k
kk
k
k
kk
k
a
aa
a
a
aa
a
l
ll
l
l
ll
l
p
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p
p
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a
aa
a
a
aa
a
p
pp
p
p
pp
p
a
aa
a
a
aa
a
r
rr
r
r
rr
r
a
aa
a
a
aa
a
m
mm
m
m
mm
m
a
aa
a
a
aa
a
k
kk
k
k
kk
k
h
hh
h
h
hh
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i
ii
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l
ll
l
l
ll
l
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e
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s
ss
s
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t
t
tt
t
a
aa
a
a
aa
a
I
II
I
I
II
I
I
II
I
I
II
I
|
||
|
|
||
|
3
33
3
3
33
3
+
++
+
+
++
+
2
22
2
2
22
2
|
||
|
|
||
|
To arrive into adhihnam, you can probe into anyone of the three.
Mithy jva-vicr;
or, mithy-jagat-vicr; or, mithy-vara-vicr will lead to Satya
adhihnam Brahma.
But, jva-vicr is the most efficacious, rather than jagat and
vara-vicr. Because, in
jva-vicr alone, ahakr is directly attacked. [I have nourished
the ahakr through
all the transactions. In & through all the transactions
ahakr continues!]. Whereas, in
[1] in jagat and vara-vicrs, you never directly attack ahakr.
ahakr survives
even after jagat and vara-vicrs. [2] The mithytvam of the world
is often a problem
for jva. 'How can I say it is mithy?' Because, he tries to
understand the mithytvam of
the jagat through ahakr di. If ahakr struggles to understand the
mithytvam of
the world, it will miserably fail; because, world is never mithy
for ahakr. For
ahakr, jagat is Satyam! Whereas, World, along with ahakr, both
are mithy for
Brahman. Only in Brahma di, jagat is mithy. Thus, jagat
mithytvam is not clear.
[3] Often, the jagat-vicr does not eliminate ahakr. Rather, it
adds one more glory
to ahakr - "I am a jni!"
Therefore, : {} = vivda ida {jagat} = An enquiry into the jagat
[as to]
= [Satyam mr v] = whether it is real or unreal; = [cid jaa
v]
= whether it is cetanam or acetanam [inert or sentient]; : =
[dukha sukha
-
19
v] = whether it is dhukkam or sukam; [q:] :
= iti mudh [vyartha]
vivadah - such discussion [is] q: = [vyartha] = futile. [It does
not knock off ahakr].
On the other hand, if the ahakr is knocked off, even if you do
not do jagat-vicr, the
world cannot harm you! Thus, jva-vicr is the most efficacious,
rather than jagat and
vara-vicr.
Class Five
The culmination of enquiry should be that in which ahakrs
absence must be
assured. Y = [param ni] = [that state] the ultimate state of all
such enquiries
I = [akhile] = is desired by all the seekers.
U = [avikalp] = [That] is a state of wisdom in which there is no
division. [divisions
are falsified]. |U 6 Y [nirvikalpaka jna ni]; I = [adalok] =
a
state in which the world is not seen or seen as un-real. I: : "
"
: = [nirahapratti] = the state of wisdom in which, one does not
see the
localized I. = [param] = [that is] the highest [state of
wisdom].
An "experiential" divisionlessness is only a temporary state.
[samdhi or suupti]. In
advaita anubhava, dvaitam is in potential form. Because, when
you come out of
samdhi, the potential dvaitam comes again! Any anubhava is
displaceable by the next
anubhava.
B
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"
""
"
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m
mm
m
m
mm
m
"
""
"
"
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"
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a
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m
mm
m
m
mm
m
n
nn
n
n
nn
n
o
oo
o
o
oo
o
n
nn
n
n
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-
--
-
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--
-
d
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d
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;
;;
;
;
;;
;
and the bheds
and the bhedsand the bheds
and the bheds
and the bheds
and the bhedsand the bheds
and the bheds
a
aa
a
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,
,,
,
,
,,
,
a
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M
MM
M
M
MM
M
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a
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d
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d
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s
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oo
o
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oo
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l
ll
l
l
ll
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v
vv
v
v
vv
v
i
ii
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ii
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n
n
nn
n
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gg
g
g
gg
g
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M
MM
M
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;
;;
;
;
;;
;
t
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t
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t
h
hh
h
h
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h
e
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i
i
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i
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vv
v
v
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a
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l
ll
l
l
ll
l
o
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f
ff
f
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f
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d
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d
d
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d
v
vv
v
v
vv
v
a
aa
a
a
aa
a
i
ii
i
i
ii
i
t
tt
t
t
tt
t
a
aa
a
a
aa
a
m
mm
m
m
mm
m
c
cc
c
c
cc
c
a
aa
a
a
aa
a
n
nn
n
n
nn
n
n
nn
n
n
nn
n
o
oo
o
o
oo
o
t
tt
t
t
tt
t
d
dd
d
d
dd
d
i
ii
i
i
ii
i
s
ss
s
s
ss
s
t
tt
t
t
tt
t
u
uu
u
u
uu
u
r
rr
r
r
rr
r
b
bb
b
b
bb
b
m
mm
m
m
mm
m
y
yy
y
y
yy
y
s
ss
s
s
ss
s
a
aa
a
a
aa
a
t
tt
t
t
tt
t
y
yy
y
y
yy
y
a
aa
a
a
aa
a
a
aa
a
a
aa
a
d
dd
d
d
dd
d
v
vv
v
v
vv
v
a
aa
a
a
aa
a
i
ii
i
i
ii
i
t
tt
t
t
tt
t
a
aa
a
a
aa
a
s
ss
s
s
ss
s
v
vv
v
v
vv
v
a
aa
a
a
aa
a
bhva
bhvabhva
bhva
bhva
bhvabhva
bhva
!
!!
!
!
!!
!
"
""
"
"
""
"
lok 4
F
FF
F
F
FF
F
%H F
%H F %H F
%H F
%H F
%H F %H F
%H F
F
F F
F
F
F F
F
6
6 6
6
6
6 6
6
:
: :
:
:
: :
:
I J- %
I J- % I J- %
I J- %
I J- %
I J- % I J- %
I J- %
+
+
s
ss
s
s
ss
s
a
aa
a
a
aa
a
rpa
rparpa
rpa
rpa
rparpa
rpa
b
bb
b
b
bb
b
u
uu
u
u
uu
u
d
dd
d
d
dd
d
d
dd
d
d
dd
d
h
hh
h
h
hh
h
i
ii
i
i
ii
i
r
rr
r
r
rr
r
j
jj
j
j
jj
j
a
aa
a
a
aa
a
g
gg
g
g
gg
g
a
aa
a
a
aa
a
t
tt
t
t
tt
t
i
ii
i
i
ii
i
s
ss
s
s
ss
s
v
vv
v
v
vv
v
a
aa
a
a
aa
a
r
rr
r
r
rr
r
e
ee
e
e
ee
e
c
cc
c
c
cc
c
a
aa
a
a
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ss
s
s
ss
s
a
aa
a
a
aa
a
rpa
rparpa
rpa
rpa
rparpa
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d
dd
d
d
dd
d
h
hh
h
h
hh
h
i
ii
i
i
ii
i
r
rr
r
r
rr
r
t
tt
t
t
tt
t
m
mm
m
m
mm
m
a
aa
a
a
aa
a
n
nn
n
n
nn
n
i
ii
i
i
ii
i
y
yy
y
y
yy
y
a
aa
a
a
aa
a
v
vv
v
v
vv
v
a
aa
a
a
aa
a
d
dd
d
d
dd
d
a
aa
a
a
aa
a
s
ss
s
s
ss
s
t
tt
t
t
tt
t
i
ii
i
i
ii
i
I
II
I
I
II
I
a
aa
a
a
aa
a
rpa
rparpa
rpa
rpa
rparpa
rpa
t
tt
t
t
tt
t
m
mm
m
m
mm
m
y
yy
y
y
yy
y
a
aa
a
a
aa
a
d
dd
d
d
dd
d
i
ii
i
i
ii
i
k
kk
k
k
kk
k
a
aa
a
a
aa
a
h
hh
h
h
hh
h
p
pp
p
p
pp
p
r
rr
r
r
rr
r
a
aa
a
a
aa
a
p
pp
p
p
pp
p
a
aa
a
a
aa
a
s
ss
s
s
ss
s
y
yy
y
y
yy
y
e
ee
e
e
ee
e
t
tt
t
t
tt
t
s
ss
s
s
ss
s
di
didi
di
di
didi
di
r
rr
r
r
rr
r
e
ee
e
e
ee
e
k
kk
k
k
kk
k
s
ss
s
s
ss
s
n
nn
n
n
nn
n
a
aa
a
a
aa
a
v
vv
v
v
vv
v
a
aa
a
a
aa
a
d
dd
d
d
dd
d
h
hh
h
h
hh
h
i
ii
i
i
ii
i
r
rr
r
r
rr
r
h
hh
h
h
hh
h
i
ii
i
i
ii
i
p
pp
p
p
pp
p
r
rr
r
r
rr
r
n
nn
n
n
nn
n
I
II
I
I
II
I
I
II
I
I
II
I
|
||
|
|
||
|
4
44
4
4
44
4
+
++
+
+
++
+
2
22
2
2
22
2
|
||
|
|
||
|
-
20
The way you look at the World and God, is fundamentally
dependent on the way you
look at yourself. Therefore, if I do not change the way I look
at myself, I can never
change my perception of the World and God. If I am sa-gunah,
World and God will also
be sa-gua. Means, 'do not try to realize God, without trying to
realiaze your nature!'
y"q
q : i . [-]
[nirguam Brahma] can never be understood with deha abhimna;
K : " = [tmani yvat sarpa dhh asti] = as long as one looks upon
himself as
an individual, {And even when he comes to Vednt, his aim is not
to remove
individuality; but, to improve the individuality! 'How can I be
a happier father, mother or
husband?' But, the aim of Vednt is to remove father-hood,
mother-hood husband-
hood, etc.; because, those are finite.} {} KR: = {tvat} sarpa
buddhih
jagat = so long, you will continue to have sa-gua jagat, which
is different from you.
4 = [vare ca] = your notion of God also will be sa-gua vara
only.
|: [abhaye bhaya darinah]. With regard to world and God, the
sa-gua notion and
mortality will continue. Fear cannot go away. To remove fear,
vara and jagat should be
seen as vara sat, with nma-rpa; and jagat sat, with nma-rpa;
and, K: =
[tm arpah] = "I" am the formless tm.
{} ` {w} 3 = {iti} yadi {kacit} prapayet = Thus, if a person
clearly sees
that 'I am the formless Consciousness' [he should
he should he should
he should mean
meanmean
mean
that and it should be a
that and it should be a that and it should be a
that and it should be a fact
factfact
fact
for
for for
for
him
himhim
him], by pacakoa viveka, avasth traya viveka, guru-stra upadea
etc.
I: = [s di: ek] = That vision will be one advaita daranam of jva
daranam
= jagat daranam = vara daranam = Saddaranam!
: = [anavadhih] = Each one will become limitless [infinite]. { u
}
= [prn] = It will be a vision of prnatvam!
-
21
lok 5
" "
3
+
y
yy
yat
atat
atpaca
pacapaca
pacakos
koskos
kos
tmakamasti deham
tmakamasti dehamtmakamasti deham
tmakamasti deham
tadantar
tadantartadantar
tadantar
kim
kimkim
kim
bhuvanam
bhuvanambhuvanam
bhuvanam
ca
caca
cak
kk
k
sti
stisti
sti
I
II
I
d
dd
deham
ehameham
eham
vin
vinvin
vin
paca
pacapaca
pacavidham
vidhamvidham
vidham
tadetat pas
tadetat pastadetat pas
tadetat pas
yanti ke v
yanti ke vyanti ke v
yanti ke v
bhuvanam
bhuvanambhuvanam
bhuvanam
bhan
bhanbhan
bhan
antu
antuantu
antu
II
IIII
II
|
||
|
5
55
5+2
+2 +2
+2 |
||
|
The very perception of jagat and vara is dependent on the
arrival of ahakr.
ahakr comes into being when you identify with the antm.
[\ q: R " {.#. R g}
= { = .f } = [tadantar] = without deha abhimna,
" = [bhuvanam caksti kim] = how can the world appear?
= [pacakostmakam deham] = The body consists of pacakos.
= [tadetat pacavidham deham vin] = without that 5-fold body
abhimna
i.e. antma abhimna {ahakr abhimna}, 3? = [ke v bhuvanam
payanti?] = who will see the world? And where is the kraam
God?
All our struggles in life are to nourish, pacify and support
this ahakr. And having
enjoyed a positive outlook all the time, if Vednt comes and
suddenly asks you to
change that attitude, it is difficult both for the teacher and
the taught. There will be a lot
of protest against this suggestion; and if even superficially
the student agrees with the
teacher and nods his/her head; inside, our attempt is the
improvement of ahakr!
Even the vedntic study will be converted into another
embellishment of ahakr,
which will survive, claiming that "I have studied Vednt also!"
Therefore, the teachers
job will be very, very tough; and therefore, he has to
relentlessly attack.
In fact, the job of entire Sad
In fact, the job of entire SadIn fact, the job of entire Sad
In fact, the job of entire Saddarana
daranadarana
daranam is only to
m is only to m is only to
m is only to c
cc
ch
hh
ha
aa
ange this outlook. Just as darkness
nge this outlook. Just as darkness nge this outlook. Just as
darkness
nge this outlook. Just as darkness
cannot withstand light
cannot withstand lightcannot withstand light
cannot withstand light,
,,
,
ahakr
ahakrahakr
ahakr
cannot withstand
cannot withstand cannot withstand
cannot withstand "
""
"enquiry
enquiryenquiry
enquiry"
""
".
..
.
-
22
The meaning of the word ahakr in Vednt is different from the
meaning of the
word ahakr used in Dharma-stra [ethics & morality]. In
Dharma-stra, ahakr
means pride, vanity, superiority complex and the absence of
ahakr means humility.
In
In In
In vednt
vedntvednt
vedntic context
ic contextic context
ic context,
,,
,
the
the the
the word
word word
word ahakr
ahakrahakr
ahakr
means
means means
means '
''
'the individuality
the individualitythe individuality
the individuality'
''
'.
..
.
A humble ajni will have the philosophical ahakr! By which, we
mean, the sense of
individuality. This ahakr is the I the 'individuality' born of
my identification with
pacakos. { R: } [paca koa antmani aham iti adhysah]
Because of the identification, the localization of the pacakos
will become "My
localization". To say that I am humble is philosophical ahakr;
because, in this
statement, 'I am identifying with a virtue - humility - which
belongs to antma; which
does not belong to Me'. This 'sagua paricchinna
[limited/confined] aham' is called
ahakr. This identification is born of misconception, which is
caused by ignorance.
Enquiry alone will remove ajnam. Ajnam is the oil which sustains
the ahakr
flame. You have to dry up the ajna oil by knowledge!
lok 6666 L6F L
L6F LL6F L
L6F L
L6F L
L6F LL6F L
L6F L
6=M=
6=M=6=M=
6=M=
6=M=
6=M=6=M=
6=M=
=M N
=M N =M N
=M N
=M N
=M N =M N
=M N
:
: :
:
:
: :
:
+
+
s
ss
s
s
ss
s
a
aa
a
a
aa
a
b
bb
b
b
bb
b
d
dd
d
d
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d
d
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d
i
ii
i
i
ii
i
rpa
rparpa
rpa
rpa
rparpa
rpa
m
mm
m
m
mm
m
b
bb
b
b
bb
b
h
hh
h
h
hh
h
u
uu
u
u
uu
u
v
vv
v
v
vv
v
a
aa
a
a
aa
a
n
nn
n
n
nn
n
a
aa
a
a
aa
a
m
mm
m
m
mm
m
s
ss
s
s
ss
s
a
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a
a
aa
a
m
mm
m
m
mm
m
a
aa
a
a
aa
a
s
ss
s
s
ss
s
t
tt
t
t
tt
t
a
