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: arshaavinash@gmail.com
www.arshaavinash.in

Sad
Saddaranam

Based on H.H.Swami Paramarthanandas class transcription

Contributed by Smt Amirtha Lakshmanan. (amirtha@gmail.com) and

Balasubrahmanyam Pattoo

(balusha74@gmail.com)

Contents

Saddaranam........................................................................................................................................ 1
Introduction............................................................................................................................................ 5
- Mangalcaraam ............................................................................................................. 10
lok 1 ................................................................................................................................................. 14
lok 2 ................................................................................................................................................. 17
lok 3 ................................................................................................................................................... 18
lok 4 ................................................................................................................................................... 19
lok 5 ................................................................................................................................................... 21
lok 6 .................................................................................................................................................. 22
lok 7 .................................................................................................................................................. 24
lok8 ................................................................................................................................................... 25
lok 9 .................................................................................................................................................. 27
lok 10 ................................................................................................................................................. 29
lok 11 ................................................................................................................................................. 30
lok 12 ................................................................................................................................................. 31
lok13.................................................................................................................................................. 32
lok 14 ................................................................................................................................................. 33
lok 15 ................................................................................................................................................. 35
lok16.................................................................................................................................................. 37

lok 17 ............................................................................................................................................... 38

lok 18 ............................................................................................................................................... 40
lok19 ................................................................................................................................................ 41
lok20 ................................................................................................................................................ 44
lok 21 ............................................................................................................................................... 46
lok 22 ............................................................................................................................................... 47
lok 23 ............................................................................................................................................... 48
lok 24 ............................................................................................................................................... 49
lok 25 ............................................................................................................................................... 51
lok 26 ............................................................................................................................................... 53
lok 27 .............................................................................................................................................. 54
lok 28 ............................................................................................................................................... 55
lok 29 ............................................................................................................................................... 56
lok 30 ............................................................................................................................................... 58
lok 31 ............................................................................................................................................... 60
lok 32 ............................................................................................................................................... 61
lok 33 ............................................................................................................................................... 62
lok 34 ............................................................................................................................................... 64
lok 35 ............................................................................................................................................... 65
lok 37 ............................................................................................................................................... 68
lok 38 ............................................................................................................................................... 70

lok 39 ............................................................................................................................................... 71
lok 40 ............................................................................................................................................... 72
lok 41 ................................................................................................................................................. 73

lok 42 ............................................................................................................................................... 74

Introduction
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
the Truth

 [saddaranam] - Knowledge of

| [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

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

[Viveka Cdmai],





[Atma Bodha],

[Prakaraa Grantha] like

[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.

The fundamental assessment of Vednt is that all the human problems are because of

%] dvaitam. Brhadaranyaka Upanisad beautifully states this in

"%% I" [dvitiyadvai bhayam bhavati]. The very same

division. [:] duality, [

one

statement

Vednt asserts that freedom from problems [comfort, joy and fulfillment] is possible
only

%- :
abhedat moka nandah]. This is beautifully presented in "
Upaniad] - '# : :  3:I' [tatra ko moha kah sokah

through

[advaitat
[isavasya

non-duality

divisionlessness

[abhedah].

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,
I, 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 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

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
jnanam.

{adhokshajaha}.

{adhaha}=

transcending.

{pratyaksha jnana atitaha.}

Whatever

is

-:

-:

8 :

{paroksha

{akshajaha} means

-:

-6

{adhokshajaha

{ pratyaksha

-6

{indriya agocaraha}.

vishaya}

we

generally

refer

to

as

He|

; ; @AB G

person.Therefore we have expression that

anri oranuvum asayadhu}. We never refer to god as xxxxx

third
{avan

{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,

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 "

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 that divisionless entity whose ajnam

ajnam is responsible for jva jagat vara
bheda?

The Existence Principle or E is that abheda entity which is called

S [sat

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.

V 4

 6 V 6

6  :

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 nmarpa, 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.

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-yuktianubhava, we have to study any Prakaraa granth and we will approach the text,
Saddaranam also in the same traditional method.

- Mangalcara
Mangalcaraam
caraam
loka one and two are

Z: verses of

benediction. It is a traditional practice. This

can be in three different ways. [i]

humanity.
[iii]

[ii]

"K

offering

- offering best wishes to the

namaskara

to

guru

and

stram.

"\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 

, %, ^
:     :
 
 
satpratyayah kim nu vihay a santam hrd hyesa cintar ahita hrd ak hya: I
katham smaram
astamameyamekam tasya smrt istatra drd aiva nist a II | 1 |
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

10

of

Principle.

[satpratyayah]

 =
experience

without

of

the

permeation
: ?

of

[kim

E
nu

principle

bhaveyuh]

experiences happen? Every experience pre-supposes an object

experience pre-supposes the presence of pot outside.

 :
=

Can

the

of experience. Pot

[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
named as

[hrd]

ae:

- [saksi caitanyam]. c. It is

[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

gh   gh 6

is called Consciousness. [

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?

11

  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].

is

6 Y  6

  and non-forgetfulness of that Knowledge.

" $%

%

 % S:
:
mrt yunj ayam mrt yubhiyas r itan am
ahamm
atirmrt yumupaiti pur vam|
athasvabhav ad amrt esu tesu katham punarmrt yudhiyosvaka ah.
- The glory of iv worship, by talking about its utility to every sasri.
sasri

is an ignorant person, who is ignorant of the divisionless Brahman; the Truth -

12

mentioned in the first loka. Therefore, he remains in the field of bheda / limitation. He is
in the field of finitude, mortality / fear.
calls this as

%%

Therefore, Ramaa Mahari

: 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

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.

13

 = [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.

Once its nature is discovered, :

"I = [svabhavat amtesu tesu].

 : :? = [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

,- S0 1: : 03
03:
S 5 6 : S8 : +
sarvairnidan am jagatoshamasc a vac ya prabhu kasc idapar asa kti |
citrestra lokyam ca vilokita ca pata prakas o spyabhavatsa ekaII | 1+2 |
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

effective. But Ramaa Mahari considers that jva-vicr is the best method.

equally

jva

is

otherwise called ahakr. Therefore, ahakra-vicra is strongly recommended by

Ramaa Mahari. Why is it the best method?

14

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

interpreted

and

in

brevity

different

with

ways.

regard

to

Silence

the

can

'process'
be

of

ahakra-vicra

interpreted

as

approval

can

also

be
and

disapproval also. Some people misinterpreted the silence. They thought that ahakravicra 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

15

of plurality.

[jva-jagat-vara].

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.

= [jagata: ahamasca] = For the subject-object duality, there must be one

essential inhering Truth.

Y V: = [adhihnam vacya] = must be

by all philosophers. What is the basic stuff of Creation?

talked about

: 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

3] - Infinite can never become finite

ca] = the observer jva and the observed world. [

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

ca] = the observed inert-object also;

observer, the cetana jva.

<::
= 
[[? --

]]
16

y = [lokyam

= [vilokita ca] = and also as the

jada
j ada
vibhag
osyamajade
mayi kalpitah I
bhittibhag
e same citre carac
aravibhag
avat II [Advaita Makaramd
a - 19]
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 
  E=
E= +
ar abhyate jvaj
jvajagatparat matatvab hidhan ena matam samastam I
idam trayam yav adahamm
ati syat sarvottamas hamm
atiun yanith a II | 2+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

sdhans
sdhans prepre-suppose division and preserve 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

long as this triad is maintained.

# " = [yvat idam trayam asti] = as

" = [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,

 , ] = not even a jni! That is the state of wisdom. # : :

pramt. [

17

[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 :
I |YU I +
satyam mrsa va cididam jada m va dukham
dukham sukham vetti mudha vivad ah |
adrs t a
loka nirahamp ratit irnist a s vikalpa paramak hilest a II | 3+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

18

v] = whether it is dhukkam or sukam; [

vivadah - such discussion [is]

q:]

: = iti mudh [vyartha]

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

assured.

of

enquiry

should

be

that

in

which

ahakrs

absence

must

be

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];

state in which the world is not seen or seen as un-real.

I
 I:

= [adalok] = a
:

" "

: = [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.

But, "advaita jnam

jnam" is, "I am non-dual all the time; and the bheds are

mithy bheds,
bheds, appearing in Me and dissolving into Me; the arrival of mithy dvaitam
cannot disturb my satya advaita svabhva!
bhva!"

lok 4
F%
%H F 
F  6 : I J - % +
sarpab
rpabuddhirjagatis v are ca sarpad
rpadhir tmani yav adasti I
arpa tm yadi kah prapasy et s dir
direksnavadhirhi prn II | 4+2 |

19

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 husbandhood, 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.

= [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

he should mean that and it should be a fact for

that 'I am the formless Consciousness' [

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!

u } 

: = [anavadhih] = Each one will become limitless [infinite]. {

= [prn] = It will be a vision of prnatvam!

20

lok 5
"  "
3  +

yatpaca
atpacakos
pacakos
kos tmakamasti deham
deham tadantar
tadantar kim
kim bhuvanam
bhuvanam cak
caksti I
deham
yanti ke v
antu II | 5+2 |
eham vin
vin pacavidham
pacavidham
vidham tadetat pas
pasyanti
v bhuvanam
bhuvanam bhan
bhanantu
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}

= { = .

} = [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 Saddarana

Saddaranam
daranam is only to change this outlook. Just as darkness
cannot withstand light,
light, ahakr cannot withstand "enquiry"
enquiry".

21

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 vedntic
vedntic context,
context, the word ahakr means 'the individuality'
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. {
Because

of

 R: } [paca koa antmani aham iti adhysah]

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 6
L6F  L6=
L6=M=
=M  N : +
sabddirpam
rpam bhuvanam samastam sabddisattendriyavttib
vttibhsy I
sattendriyn m manaso vase syat manomayam tadbhuvanam vadmah II | 6+2 |
This vast, limitless universe, is created by God. Only a very small segment of the
universe falls within my experience. If we analyze, we discover that the experienced
universe alone can bind us, not the vast existent universe. As long as it does not fall
within the range of our experience, no problem.

[1] It is not the "existent" universe that disturbs me; but, it is the "experienced" universe
that disturbs me. It is that 'experienced universe' which produces rga, dvesa, asuy
etc. That alone occupies my mind most of the time and that alone burdens my mind.

22

Vidyranya Swami in his

pacadas
pacadas
dasi devotes

this point. "Existent universe" is called

a chapter [Ch-4 - 'dvitaviveka:] to discuss

vara si

and the "experienced universe" is

jva si. That alone gets coloured by you, that alone becomes a burden!

called

This
This experienced world is there because of ahakr the experiencer
experiencer [pramt]
pramt] only.
Therefore, ahakr is the basis for the burdensome universe. If ahakr is Sat, the
experienced universe is alos Sat! If the ahakr is Asat, the experienced world is Asat.
If

ahakr

is

mithy,

the

experienced

universe

is

mithy.

If

ahakr

is

sattva

pradhna, the experienced universe is sattva pradhna. That is why the wise person
sees the world as nandanavanam, a divine garden/grove.

" `K = [samastam bhuvanam abddirpam] = The whole world consists

of five fold objects - [abda, spara, rpa, rasa and gandha]. We are never experiencing
substance, we are experiencing the attributes only. In fact, we do not know what is the
substance; because, the sense organs are capable of reporting the attributes only! And,
only Vednt teaches us the 'substance' which is Brahman.

` O = [abddi satt] = The Existence of the five fold universe " = [bhsy] =
is revealed or proved only through the operation of the five sense organs.
= [indriya {pra}vttih] = operation of five indriyams {

8 { }:

I : : " : :} -

[that which exists in the form of five fold segments]. [pra = distinctly]. Existence of jagat
depends upon the sense organs. For a totally blind person, the segment of colours and
forms do not exist.

O8 " = [sattendriynm manaso vase syt] = The

exixtence of the sense organ depends upon the mind. [Means, is under the power of the
mind]. Thus, the world and the mind are interconnected.

= [manomayam] = Philosophically, the mind and ahakr are synonymous. It

can be defined in two different ways.

[i] technically, the ahakr is defined as "the mind with reflected Consciousness".

: : [chidbhsa sahita antahkraam ahakrah]

23

[ii] Practical definition of ahakra

:: The mind alone is the I - the sense; therefore, only

when the mind is active, the individuality I is present. This can be proved by anvayavyatireka logic. How?

In jgrat and svapna, the mind is functioning, fully or partially. When mind is functioning,
I have the individuality. Samsr burden is also there. In suupti [deep sleep] when the
mind is temporarily resolved, the individuality is gone. So, when ahakr dissolves the
world dissolves. That is why the experience is nirvikalpakam. Therefore, we conclude,

g  -: }

mind and ahakr are synonymous only. {

: = [manomayam tad bhuvanam vadmah] = Therefore, we assert

that

this world is nothing but a product of ahakr.

lok 7
" " " :
- u %" - +
dhiy sahodeti dhiystameti lokastato dhpratibhsya esa
h I
dhlokajanmaksa
yadhma pur
na
m sadvastu janmaksa
yasun
yamekam II | 7+2 |
Since

ahakr

and

the

universe

are

inter-connected,

and

since

one

proves

the

existence of the other, both of them arrive simultaneously and dissolve simultaneously.
First, the Anvaya part. : = [lokah udeti] = the limiting jagat arises; =
= [

:]

= with ahakr. Then, the Vyatireka portion.

" = [dhiy saha astameti] = The world and sasr resolve with ahakr.
In

" 

of ..

- and M

: : : :

are equated. {

 : : } etc., {tatra mt amt bhvati

pit apit bhvati devh adevh bhvanti vedh avedh bhvanti}.

M = sus
susupti
upti =

deep sleep is glorified as mokah

mokah! {Brh.Upa}

[laksyartha aham] will emerge when the

V

[vcyrtha aham] is

displaced. Removal of ahakr is not suicide. It is the clear understanding / realisation

24

that

%"

= [ekam sadvastu] = Real I is the non-dual divisionless Existence

principle and Consciousness also.

-

= [janmaksayasunyam] = which is free

from [punarapi jananam punarapi maranam] cycle.

= [purnam] = It does not lack anything.

-

q: etc.,

= [dhloka janmaksaya-

dhma] = It is the substratum in which both the ahakr and jagat resolve.

O % 
P NQR?S ..
Mayyeva sakalam
itam I
sakalam jtam
tam mayi sarvam pratis
pratist itam
Mayi sarvam
sarvam layam
layam yti tadbrahm
tadbrahmdvayamasmyaham II {kai.Upa}

lok8
  " : :
%" M Y 

bhavantu saddars
ana sdhan
saddars
darsana
dhanni parasya nm
nmkrutibhih
krutibhih sapary
saparyh I
sadvastuni pr
anamityavehi II | 8+2
prptavad
ptavadtmabh
tmabhv nis
nist h aiva saddars
saddars
darsanamityavehi
ana
8+2 |
A diversion loka | very important .
The

aim

of

ahakra-vicra

is,

saddaranam

Brahma-jnam

ahakra

adhihna-jnam. When we use the words daranam, jnam etc., one may mistake
that it is a jnam in which Sat / Brahman is an Object; because, when we talk about
knowledge of anything, like anu-jnam, 'atom' is the object; I am the subject; and,
there is the subject-object division. Because of that orientataion, one may mistake
Brahma-jnam

as Brahman as a knowledge or

an experience

in which Brahman

comes face to face. To remove this possible misconception, Ramaa Mahari says that,
Brahma-jnam is Brahma-nih.

"Knowing"
Knowing" Brahman is "abiding in"
in" Brahman.

Saddarana
Saddaranam
daranam is nih
nih. [w "] [nicayena avasthnam].

25

So,

%" = [sad vastuni] = In vedntic parlance, the word 'vastu

vastu'
stu' means 'Reality'. It is a
technical word.

"

The Thing
Thing which alone IS
IS
IS. "" =  R # "

[vasatu = sarvad abdhyatay trikle api vasati, asti iti vastu. vas = to

remain, exist].

To solve one problem [with the word 'know'], I introduced a new word 'abide'. But, it
creates another problem! Again, we will think, Brahman as a substratum underneath;
and jva has to withdraw from the world to go deep-down and sit upon Brahman.
Therefore, Brahma-jnam and Brahma-niha should be understood properly.

M = [prpta tad tma bhv] = It is adjective to niha. [ M  : "

Y Y :] is a state of knowledge' of "that Brahman I am". It
is neither below me to abide, nor in front of me to know. "Brahman is ME" is niha.

 :

= [tad tm = tad eva tm iti bhvah]. It is a state of

effortless Knowledge, Wisdom. : = =

awareness].

 = [bhva: = bhvan = daranam =

Y M [nihayam prpta] - which is acquired through ahakra-vicra.

Brahma jnam is, Brahma-niha; abiding in Brahman; which is a state in which one
enjoys

the

Knowledge

that

"I

am

Brahman",

which

vicra. A state of Knowledge is

always available,

unlike

one

state

of

experience

which

is

is

acquired

through

ahakra-

once you acquire the knowledge,

always

displaced

by

another

state

of

experience. Sukha anubhva is displaced by dukha anubhva. Surya anubhva is

displaced when candra anubhva comes. But,

Experience cannot displace Knowledge.

Is this vicr mrga - or, jna yog - easy or difficult? Some people say that it is very
difficult; and some say, it is not difficult. jna yog is like walking on razors edge. In
some places it is said that jna marg is very easy.

T U =
V SP
% X ..

. Y%:
rjavidy rjaguhyam pavitramidamuttamam I

26

pratyaks
vagamam dharmyam susukham kartumavyayam II B.G. 9|2|
It depends upon who is attempting. For the prepared one, it is easier and for the
unprepared it is the toughest.
the

prepared

one.

Y : = sdhana catustaya

Yogynam

it

is

sulabham

and

ayogynam

sampannah = is

it

is

durlabham.

Transcending kma-krodha and rga-dvea is a pre-requisite. Veda has recognized that

99% of people are not qualified adhikrs. So, jnam is prescribed in Upaniads; and
Upaniads occur in Veda antah!

: 
worship

= [saparyh bhvantu] = Let there be a religious way of life, including

" = [parasya] = of Brahman; K : [nma-rpa krtibhih] = in its

sagua- rpa, nma-rpa sahitam.

 = [saddarana sdhanni] = They are

all means for nir-gua jnam. But, He gives a warning. Sagua pj is a significant
means; but, not an end in itself. Use pj to go beyond pj / dvaitam. What is the
connection between pj and vicr? pj is the remote means [indirect means] and
vicr is a proximate means [direct means]. pj is parampar sdhanam and vicr is
sksht sdhanam. pj will help you in vicr and vicr will help you in jnam and
moka. Krama-samuccaya.

lok 9
?? %Z[
6\$  
Z[: 6\$
% ]
]  I \ +
dvandvni sarvny akhilstriputa yah kicitsamsr itya vibhnti vastu I
tanmrgane
sydgalitam samastam na payat
payatm sacalanam kadpi II I 9+2 I
The

entire

cosmos

that

we

experience

is

nothing

but

Brahman

with

nma-rpa.

Sometimes we look upon the world as dvandvam - 2 fold, subject & object. Sometimes
as tripui, 3 fold - pramtru, prameya, pramnam. Of this, the Brahman part is Satyam;
the nma-rpa part is mithy. Thus, the entire cosmos is Satyam Brahma plus mithy
nma-rpa. You can never experience Pure Brahman; and pure mithy, never exists.

27

If mithy + satyam mixture is everywhere, the very I - the first person singular - also is
a mixture. Therefore, whenever we talk of Self-enquiry the enquiry is into I which is a
mixture of tm and ahakr. That is why in the stra, we generally use the word

viveka
viveka'; because,

'

viveka means sorting out the Satyam part of aham and mithy part

of aham. The Satyam part is tm and mithy part is ahakr. tma-ahakr viveka
is Self-enquiry. Since the I is a mixture of both, sometimes the Self-enquiry is termed
as ahakra-vicra; and sometimes it is called as tm-vicr.

Which one is the better expression? Between these two expressions, tm-vicr is
more accurate than ahakra-vicra - even though ahakra-vicra expression is

 6" {} Why?

acceptable. That is why Brahma str begins with "

[1] Enquiry into mithy, really speaking, will not lead you anywhere. Because it is
mystery. Either you will get stuck or will go round and round. [2] The very mithy is
nourished by the ignorance of Satyam; because, mithy means error, a false entity.
Rope-enquiry
should

make

will
the

lead

to

enquiry

rope-knowledge.
into

the

snake,

It

should

destroy

irrelevant.

rope-ignorance

Therefore,

vicr

is

and

it

always

adhihna-vicr, which will lead to adhihna-jnam. Jagat-vicr should be understood as jagad-adhihna Brahma-vicr.

Class Eight : --

"Self-enquiry" is

 [ahakr adhihna-bta tmavicr] =

enquiring into the tm, which is the substratum of the ahakr. It will lead to tmajnam to tma-ajna na to adhysa na is the journey. ahakr na to
dvaita na to dvandva na I

A traditional example is given. Rope ignorance will lead to the perception of snake
which is supported by the very rope itself; the substratum of the snake. Rope-enquiry
will lead to rope-knowledge, which will remove rope-ignorance and the mithy sarpa.

%% ^: = [Dvandvni sarvnyakhilstriputayah] = All the subject-object

28

pairs are destroyed. Subject-object and the linking instruments are also destroyed. Triad
[Subject-Object-Instrument] adhysah is destroyed.

 

= [samsritya vibhnti] = unreal entities like rope-snake and mirage-

water, being unreal, they require a real substratum. They depend upon

` "

[kicit vastu] = some tm vastu, the indescribable vastu.

\ = = Y " Y = [tanmrgane] = on enquiry, knowledge

arises = ajna na I

" "

= [samastam galitam syt] = all the false

entities resolve. This person is established

in adhihna jnam.

%%# Y  "] = [sat payatm jannm] [dvandva triput adhithna tma

vastu] = for the wise people,

" = [kadapi calanam nsti] = there is no fall

into sasr. Because, ahakr is always fluid and it has got cyuti [fall]. But, for a
jni, there is no fall. That is why, the Lord is called 'Acyuta'.
The instrument of tma-vicr is

Q : U

 6 w Q  y Q

: [Vednta vijna sunicitrtha - guru vednta vkya pramam guru stra

upadea]. Therefore, enquiry into tm is, exposing oneself to the traditional teaching.

%6u Q V

[tad vijnrtham

sa gurumeva abhigacchet].

Vednta

sravaa, manana nidvidysanam is "tanmrganam"].

lok 10
   
% "  "KY  +
vidy katham
katham bh
bhti na cedavidy
cedavidy vidyvin
vidyvin
vin kim
kim pravibhatyavidy
pravibhatyavidy
vidy I
dvayam
la svarpaniha
vayam ca
ca kasyeti vic
vicrya mu
mula
svarpaniha param
paramrthavidy
rthavidy II 10 II+2
II+2II
+2II
Even "jnam" is a relative entity, falling within duality. Therefore, ultimately, jnam is
also mithy; because, you can never conceive of jnam without thinking of ajnam;
and you can never conceive of ajnam, without the concept of jnam. Therefore,

29

knowledge and ignorance also come under dvandva. They are mutually exclusive.
Therefore, the presence of one, pre-supposes the absence of the other. Therefore,
initially, pursue jnam and destroy ajnam. Thereafter, we have to disown the jnam
also; because, to claim that "I am a jni" - is also a form of ahakr. I am the
adhithnam of both jnam and ajnam. I am different from both; and, they do not
belong to Me, the adhithna. T

.\

??  QR QR

[vidy avidy dvandva adhithnam

adhithnam ah
ahm asmi I aham
ham Bra
Brahmaiva,
hmaiva, na

brahamavit
brahamavit I -

]. Mithy vidy is required to eliminate mithy avidy.

vidy.

manisa pancakam

Thereafter, you eliminate both of them

 = [vidy katham bhti] = How can one conceive of Knowledge? 

= [vidy na cet] = If there is no vyvahrika avidy,

  ? =

[vidy vin avidy pravibhti kim?] = can you conceive of avidy without the concept of
Knowledge? Both are inter-dependent / relative things. Imagine if you are living in the
Sun, you will never know what is darkness or night; and if you do not know 'what is
night?', you can never talk about day!

% " 

= [dvayam ca kasya iti

vicrya] = One should enquire into adhithna of both vidy & avidy.

`RK  Q

 

- [Vednta ravaa manana rpa nididhysana rupa

vicaram krtva gurumukhata].

"KY

[mula-svarpa-niha]

[Then]

one

will

abide

in

mula-svarpam

adhithna]. The effortless accessibility of the Knowledge is called jna nih. I am

the tm which is beyond both vidy & avidy. This is

  = [paramrtha vidy]

= This is the Real Knowledge.

lok 11
R : ":
" R"  " ` 3 +
boddhramtmnamajnato yo bodhah sa kim sytpar amrthabodhah I

30

bodhasya bodhyasya ca sams

r
ayam svam vijnataddvitayam vinasy
et II 11+2 II

Without knowing oneself,

oneself, everyone is going after the knowledge
knowledge of an
antm
tm after
after
an
antm
tm.  : {Q"}

= [tmna ajnatah] {purusasya} = for a person who

does not know himself [without knowing par vidy when a person is enquiring into
apar vidy] [Mund.Upa]. : : = [yah bodhah] the knowledge of all other things [

 ] " = [apar vidy hi avidy] [ki syt?] = Can it be real Knowledge?

It will be fake only.

 = [boddhara tmna] = That tm alone plays the role of 'knower' in all

fields. But, apar vidy is fake knowledge; because, [i] it is the knowledge of anatm.
The knowledge of an unreal thing is not going to be a great knowledge. Therefore, it is
invalid. [ii] The antma jnam will not free the individual from the sense of limitation.

" :
svarpam

= [sva vijnatah] = For a person who has the Knowledge of ones own
-

which,

indeed

is,

the

adhithna

[samsrayam]

of

" R"

[bodhasya, bodhyasya] = all the knowledge, as well as all the objects of knowledge;

% 3O

= [tat dvitaya vinasyet] = both of them will go away. I will lose my

knower-hood. Consciousness alone will remain.

Class Nine:--

lok 12
8 
   ^ ` 
8   "   +
nidr na vidy grahana
m na vidy grn
h
ti kicinna yathrtha bodhe I
nidr padrtha grahane
tar syt cideva vidy vilasantyasun
y II | 12+2 |
When we gain a worldly vidy, [apar vidy], it is through a process; in which, the
intellect grasps something - an object or a person or a situation or a concept - like a
mathematical theory - etc. In Sanskrit, it is called 'grahaa'.
grahaa] is called knowledge. Ramaa Mahari says that,

31

SR 

[Buddhy

= [vidy na

grahaam] = Brahma vidy is a unique vidy in which the intellect does NOT grasp
anything new, either in the form of an object or a person etc.

 ` ^ = [yathrtha bodhe kicit na grnhti] = In the case of Brahma

vidy, the wise person does not grasp anything new with his intellect. Therefore, it is a
state of thoughtlessness - nidr na grahaa thoughtlessness state also.

"

and

8  [nidr na vidy] = it is not a

are not Brahma vidy.

8  

= [nidr padrtha grahaetar syt] = Brahma vidy is something different from

both.

 = [cideva

vidy] = Caitanyam Itself is Brahma vidy. 'Cideva vidy' is

only a figurative expression. It should not be taken literally. Brahma vidy is "dropping

  6O:  ].

the misconception" [

It takes place in the rise of a thought in the mind,

generated by Vednta
Vednta ravaam
ravaam,

which removes two important misconceptions. What is that thought? At the time of
Brahma vidy, I do not have a thoughtless mind; but, I have a mind with a unique
thought Aham Brahmsmi. With this Knowledge, two misconceptions are dropped.
[1] "I am a jva different from Brahman".

 :

misconception goes away when I say "I am Brahman".

[abrahmatva bhrntih] = This

[2] "Brahman is an object to be

grasped" - When I say, "aham Brahmsmi", I do not grasp Brahman; but, I drop the
notion that Brahman is to be grasped. It is the very subject who grasps everything.

This "Aham Brahmsmi" vtti [thought] is called Brahma vidy. Therefore,



v  O 6  O 6 [Brahma vidy = 1. mithy pratyaya

vtti jnam. 2. Avidy nivartaka vtti jnam.]
Consciousness;

= [vilasanti] = Self-effulgent

 [asuny] = which is not blankness.  "  

[pra svayam praka caitanyam eva Brahma vidy.]

lok13
w
w Ry
:
: `   u # +

32

satyasc idtm vividhkrt isc it sidhyetprt haksatyacito na bhinn I

bhus
vikrh kimu santi satyam vin suvarna m prt hgatra loke II I 13 +2 I
One Consciousness alone appears in the form of different types of vidy just as one
gold itself appears in the form of different ornaments, in association with nma-rpa.
When Consciousness is associated with any particular thought, Consciousness appears
as

particular

Knowledge.

Smanya

jnam

becomes

viea

jnam.

Pot

Consciousness is called pot knowledge.

 O

Consciousness is called knowledge when it is associated with a thought. [

 6 V ].

Every knowledge is Consciousness itself, associated with a

relevant thought. Caitanyam itself appears as manifold cognitions.

 : = [cidtma satyah] = There is one Consciousness called cidtm, which is

the only Reality. : = [cit vividhkrtih bhvati] = This one Conscious-

O 6 ]

ness itself appears as different types of knowledge. [

: R

[satyacitah

bhinn

prthak

na

sidhyet]

[cognitions].
=

But,

these

cognitions can never exist separate from Consciousness.

 : 

= [Suvarnam vin bhusvikrh santi kim?] = Can the

ornaments [knowledge] exist separate from gold [Consciousness]? Means, Gold can
exist without ornaments; but, ornaments cannot exist without gold. Consciousness can
exist without cognitions; but, cognitions cannot exist without Consciousness. Gold and
Consciousness are independently existent. Ornaments and cognitions are dependents.
Therefore, Consciousness is Satyam; and, cognitions are mithy.

[An aside point - If all vtti jnam

jnam is mithy,
mithy, what about the vtti jnam
jnam of Bra
Brahmahmavidy?
vidy? It is also mithy;
mithy; because of vtti sambandha. For mithy sasr,
sasr, mithy
jnam
jnam is enough
enough to remove sasr!]
sasr!]

lok 14
Rg"`
"` Y " Y"`
33

Rg" | " : " +

tadyusm
adorasmadi samp
ratist
a
tasmin vinast
e
ssmadi mul abodht I
tadyusm
adasmanmati varjitaik sthtirjvalanti sahajtmanh syt

g: "` Y

II

I 14+2 I

= [tad usmadoh asmadi sampratista] = The third and second

person arise because of the "finite first person" - called, ahakr. Thus, triput arises.

But, when jni uses the word Aham, it is the "infinite first person" - who swallows the
second and the third persons. [Thus, no triput. ekam eva, advitiyam!]. Therefore, it
cannot be called first person itself.
infinite

first

person

is

known

" Y = [tasmin vinaste sati] = When the

through

Aham

Brahmsmi,

the

finite

first

person

is

knocked off. [falsification, mithytva nicaya].

= [mula bodht] = By the Knowledge of the adhithna of the triput - the

'aham' pada laksyrtha - the 'aham' pada vacyrtha gets displaced.

Class Ten:--

g = [yumad] = [indeclinable]. 'I am' is the cause of all problems. The I is the cause

of all problems. You are the cause of happiness or the You is the cause. The adhysa

g". g" :

bhsya starts with this rare usage of "

..."

[yumadasmatpratyayagocarayoh viaya viayino] = Here, the He & You refer to third

and second person and I represents the first person. So the he' & you are dependent
on I, the first person. The finite I, ahakr - is the root of the tree of second and third
persons. As long as 'I' exist as ahakr, I am vulnerable to the afflictions and problems
caused by second and third persons.

But, the 'Aham' of 'Aham Brahmsmi' is not the first person singular 'I'. In the 'Aham' of
'Aham Brahmsmi', all the three persons are included; because, Aham is infinite. Jni
continues to have ahakr; but, it is seen as mithy or vyvahrika satyam only.
Adhithna [mla] jnena the dream gets falsified. tm is known.

Q:  

`R % [gurumukhatah vednta ravaa manana nididhysana dvr].

34

Rg" | ":

= [tad yusmad asman mati varjita ek sthtih] = This

state of knowledge is akhandah = It is free from the first, second and the third person
division.

R OQ

[prathama

madhyama

uttama

purua

bheda

rahit] : = [matih] = He is free from the notion of third person, second person and
first person. Experience of bhed will continue, as long as he is alive. There is a change
in conclusion; but, there is no change in perception. [exactly like, sunrise and sunset].

:

= tmanah sahaj] = Such a state of knowledge will be natural to him;

because, knowledge once gained cannot be lost. The glory of knowledge is that No
experience can displace knowledge. [No abnormality is required to be a jni!]

": "  = [sahaj sthtih syt jvalanti] = It is a brilliant natural state for Him.

lok 15
g " %" 
" " -- -e +
bhtam
htam bhaviyac
bhaviyacca bha
bhavat
vat svak
svakle tadvartam
tadvartamnasya vih
vihya tattvam I
hsy
khy gan
aneva loke II | 15+2
sy na kim
kim sy
syt gatagata-bh
bhvivi-carc
carc
rc vinaikavinaika-sam
samkhy
khy
gananeva
15+2 |
Time-wise division - Future, Past & Present - is called vertical division. Spatial division is
called horizontal division. Kla bheda is also mithy or is an apparent division, caused
by ahakr, which is dependent on tm. Therefore, tm alone is the adhithnam.
Dea & kl are directly resting on ahakr and ahakr rests on Me. The very idea
of three divisions of time is a myth; mithy; because, when you analyze the past, it
exists only in your imagination. There is no question of a past thing existing outside.
Past is mithy. Yesterday [past] does not exist outside, now. But, past existed outside in
the

past!

When

yesterday

existed

yesterday,

it

was

never

called

yesterday;

yesterday does not exist today [also]. Therefore, yesterday is only your imagination.

35

and,

So also, Tomorrow does not exist outside, today. When tomorrow comes, it is again
'today'. 'Yesterday' is a concept. It is a name for your memory. 'Tomorrow' is a name for
your projection. Memory regarding the past exists in the present. Therefore, what hurts
you is not the 'past'; but, 'the memory of the past'. Similarly, what causes fear is not the
'future'; but, 'the thought of the future' and the future thought exist in the present. It is a

So, you have got memories & projections. Other

than these two [memories & projections], there is only the present, no past or future.

present thought dealing with the future.

g = [btam bhaviyacca] =

Both the past & the future

= [bhvat] = exist

in their own time only. They do not exist as past & future. They exist only as the present.

"

= [svakle bhvat] = Past & future exist as the present, in their own time.

Which means, present alone exists. Therefore, we have to analyze only 'the present'.
When you analyze the present you get into mystery. Every present has got its own
length of time. Present day has got twenty four hours. Twenty four hours are not
present. Twenty three hours are either past or future. One hour is present. In that hour
also, the present minute alone is the present. The other 59 minutes are either past or
future and so on; like, the definition of a "point" in Mathematics.

point as a line without dimension. But you cannot

Somebody defined the

the

think of a line without a dimension.

How can many such points joined together produce a line with dimension?

Okay. What is the truth of that present?

" ?

= [vartamnasya tattvam?] = If

you analyze, it is an apparent notion, caused by ahakr. The timeless Consciousness

is localized as finite 'present', because of ahakr, which is caused by dehbhimna.
The moment dehbhimna goes away, there is no present. [I am]. Past and future are
gone. tm appears as dea-traym and kla-trayam, through the body.

= [tattvam vihya] = Leaving aside tma-jnam - if you ignore that tm -

 = [gata bhvi carc] = the discussion of past & future time " = [hsy] =

36

is the biggest joke on si. That is why, even fate and freewill are mysteries.

" =

[kim syt] = Will it not be a joke?

e = [eka samkhy vina ganan iva] = It is like trying to count things

without knowing number one; because, two is nothing but one alone, manifesting as
two. 1+1 = 2 - a modified version of one. = [loke ganan iva] = In the
world, like counting two, three etc.,

taking 'one' into account. Similarly, :

= [eka samkhym vin] = without

v [dea kla bhedah mithy].

Class Eleven:--

ahakr is the first product of ignorance; upon which everything else - space, time and
plurality - is built; and because of Space alone, I feel localized; I feel the distance. There
is

struggle

to

reach

people,

places.

Even

communication

cannels

like

phones,

telegram, internet etc., are because of spatial constraint or limitation. I am localized and
my desire is, I want to be in different places. This is space-caused tyranny. In sleep,
there is no space, no struggle, and so there is no necessity of travel.

The second tyranny is caused by Time. All types of pressures in life are time-based
pressures. Of course, there is worry of old age, disease and ultimately death. Due to
bheda alone, there is rga-dvea and asy [the pain caused by comparison] which
requires duality. That is why in sleep there is no jealousy.

If we want to tackle [destroy]

destroy]

sasr,
sasr, we should not be tackling the world;
world; but,
but, we have to tackle the ahakr which is the I,
I, identified with the body.

lok16
^ 6_-  6_- P
^ % : +
kva bhti dikkla-kath vin'smn dikkla-lleha vapur-vayam cet I
na kvpi bhmo na kadpi bhmo vayam tu sarvatra sad ca bhmah II | 16+2 |

37

" `

= [asmn vin dik-kla-kath kva bhti] = Where is the

possibility of space and time transactions [dea-kla vyavahr] without Aham the
subject? [i] The original I is called tm and [ii] the 'identified' I is called ahakr.
Therefore, when tm comes down to ahakr level, it causes dea-kla-vyavahr!

: = [vayam vapuh cet] = when we [the Original Consciousness] identify with the
body, :

` = [sarra abhimnah ced dikklall] = the play of time

and space starts [fighting against old age, disease, worries etc.]. When ahakr IS,
problems ARE; and when ahakr IS NOT problems ARE NOT. So, tackle ahakr,
find out the cause of ahakr|deha abhimna.

6 U jnd eva kaivalyam !

: = [na kvpi bhmah] = We, the tm, do not exist in any particular place. [no

localization] : = [na kadpi bhmah] = We do not exist in any particular time.

# : = [vayam tu sarvatra sad ca bhmah] = We, the Original tm,

exist everywhere, at all times. From Me - the tm - alone, the space is born and exists
in all the three periods of time.

  ":

= [nitya sarvagata sthnuh etc] -

"Eternal, Omnipresent & Unchanging"

Unchanging" - These must be a fact for Me & about Myself.
Myself.

lok 17
-

-  6 ` 

 Y

:
- +
dehtma-bhve jna -jada u samnau ekasya dehe hrd i dip ta tm I
aS b % 

kramya deham ca jagac-ca pur na h parasya meyam tanu-mtram-tm II | 17+2 |

Very important verse

 = [dehtma bhve]

- Experiencing a particular body as 'myself' [as different

from the experience of all other bodies], is the immediate experience. I can experience
only certain properties of your body like height, weight, complexion etc; but, I can never
experience the pain and comforts of your body. This dehtma bhva is common to jni
and ajni. Even a jni will go through pain. On the other hand, this biological pain in

38

some other body, even the jni is not going to feel.

6 = [jna-jadau samnau]

= Thus, jni and ajni are the same with regard to dehtma bhva.

Therefore, Vednt does not solve biological pain. But, Vednt has a solution for
psychological and intellectual problems. Your response to biological problems is called
sasr. A child does not have sasr like an ajni since it suffers only biological
pains; but has no psychological and intellectual problems. Let us anlyse the process.

Every
Every experience
experience leads to a conclusion
conclusion. This is an intellectual process. The experience
of Sun-rise is universal. Based on that experience, we conclude that Sun is travelling
around the Earth. In fact, Sun does not move round the earth; but, the Earth is moving
round the Sun. After knowing this fact, our experience is not changed; but, experiencebased wrong conclusions are revised. So, experience could lead to wrong conclusions!

Based

on

biological

experiences

like,

hunger,

thirst

etc.,

have

made

wrong

conclusion that, "I am the body". Vednt challenges this conclusion. It says, 'I am not
the body in spite of biological experiences'. 'I do not have a date of birth'. 'I will continue
after death also'.

Vednt thus gives

gives a "cognitive"
cognitive" change;
change; not an "experiential
experiential"
al" change!

" [6:] = [ekasya {jninah} = {For the jni}, [the meanings of the word I is not
the body]. For Him,

M:

[tm dehe diptah] = tm is the I which is the

Consciousness pervading the body [five features of Consciousness to be remembered

here]. It is in the mind / hrdi, as the witness of the presence and absence of thoughts
[Self-evident - ever known] - [prati-bodha-viditam-matam] =

 [qi = M:] = [deham jagacca kramya {vypya=diptih}] = "I" remain,

pervading My body and the whole Universe.

: = [prah] = Therefore, sarvagata: [all

pervading]. It is a matter to be understood. You can never experience limitlessness.

Experiencing limitlessness is a contradiction in terms. As a localized experiencer, I can
never experience all-pervasiveness! [Either I experience limitation in waking and in
dream; or, I do not

experience limitation as in deep-sleep].

39

"

= [parasya meyam] = For this ajni,

ajninah] =

6 " 6:

= [jni bhinnasya

# = [tanu-mtram-tm] = body alone is the tm, based on the

wrong conclusion!

Class Twelve:--

The very word experience presupposes a triputi - in the form of the Experiencer, the
experiencing Instrument and the experienced Object. Without these three things, a
specific, deliberate and distinct experience is not possible. Therefore, experience =
tripui = limitation. Therefore, to talk about an experiential limitlessness' is a logical
contradiction. In suupti [deep sleep state] what we have is not the experience of
limitlessness; but, the absence of limitation.

-
ajni

= [dehtma-bhve] = In having the experience of limitation, both jni and

are

the

same.

Therefore,

in

terms

of

experience,

the

two

can

never

be

differentiated. Difference is in jnam. jni also experiences limitation; but, He does

not attribute it to Himself; because, He knows that the limitation belongs to the objective
body, which is measurable. 'I am limited' experience is common to both. But, 'I am
limited' is a fact [satyam] for an ajni. 'I am limited' is a fiction [mithy] for a jni !

lok 18

Y Y H % I 
 I$
$-  P F8 +
ajayasya vijayasya ca visv am-asti pur vasya drs y am jagad-eva satyam I
parasya drs y sr aya-bhut am-ekam satyam prapram
pram pravibhtyarpam
rpam II | 18+2 |
To arrive at advaitam, Vednt negates dvaitam. Only then, limitations will go. Duality =
limitation = mortality = fear = sasr. Sasra jagat negation is a necessity for moka
prpti. Negation of the world is not the negation of the experience of the world. [Only
that the prati-bimba experienced is, less real]. Our aim is 'the negation of the Reality
that we have attributed to the World'. Vedantic study changes our perspective of the

40

world. The world enjoys a reality which is lesser than 'My' reality. It is either prtibhsika
satyam or vyvahrika satyam; whereas, "I" am the pramrthika satyam.

[Vyvahrika satyam = drsyam jagat = the world of objects / body / mind etc]. The
Benefit of this knowledge is, pramrthika satyam is only one; and 'that One I am'.
Prtibhsika and vyvahrika satyam cannot affect Me the pramrthika satyam.

6" 4 "

= [ajayasya visvam asti] = An ignorant person has perceived the

universe in front of him.

wise person.

6" 4 " = [vijayasya ca visvam asti] =

So does a

" 3  = [purvasya drsyam jagad-eva satyam] = For ajni,

the perceived world alone is satyam.

" 3--  = [parasya, ekam

drsysraya-bhutam eva satyam] = For a jni, the non-dual Consciousness alone is

satyam; which is the adhithnam of the inert Objective Universe. The Consciousness
which is

u = [prapram] = all pervading, K = [arpam] = formless. The Subject,

Substratum, Consciousness alone is Satyam. Therefore, the perceived world is mithy.

lok19
: c : - ?%
% 
: c - " % c: +
videh prayatnasya ca ko'pi vdah tayor-dvayor-mlam
mlam-ajnatm syt I
videh prayatnasya ca mlamla-vastu sajnatm naiva vidhirna yatnah II | 19+2 |
The universal debate on fate and freefree-will - Eternal topic. [very important]
important].
[1] There
free-will

are people who do not accept free-will at all. [2] There are people who accept
and

fate;

but,

they

are

in

eternal

arguement

about

which

controls

which.

Arguments like, {i} our effort alone determines our vidhi; or, {ii} The present free-will is
controlled by our vidhi and so on. Means, vidhi no.1 controls free will no.1. Free-will
no.1 controls vidhi no.2 which came first and so on.

" : = [videh prayatnasya ca vdah]

= The debate with regard to vidhi /

fate and effort is inconclusive. Therefore, one should never enter into such a debate.

41

 " = [tayoh mlamajnatm syat] = Only among ignorant people there

will be debate [on this]. The one who is ignorant of the adhithnam/the tm [which is
the adhithnam of both fate and free-will] will alone enter into such a debate. Once the
person knows the adhithnam, the debate will end.

Class thirteen:--

Any debate on fate and free-will is futile. For an ajni, there will be no finality on
whether fate influences free-will or vice versa. One can never decide which comes first;
which is the cause and which is the effect. You will never be able to trace the beginning.
Any causal discussion ends in infinite regress. [whether the tree came first or the seed?]
[Mya or mithy is anirvacanyam/inexplicable].

In Mndukya krik - Advaita-prakaranam, Gaudapdcrya discusses this elaborately,

'whether janma produces karma or vice versa?' Once a person becomes wise, gains

w : "

tma-jnam, from His stand-point, there is NO si at all! [

[na kascit jyate jvah sambhavo'sya na vidyate - Mand.Karika-Adv.Prkrnm -

No jvah
jvah is born; Brahman is the Absolute Truth in which nothing is born!"

V.48]. "

Vidhi / fate can never be established without a free-will. Fate varies from individual to

 g^ : - 

individual. To say that God is the 'cause' for our fate is dosah. [

#]. If you say the world is the kraam, it is not possible; because, a jada jagat cannot
decide which jva should have what type of fate.

Therefore,
Therefore, neither Bhagav
Bhagavn nor jagat

can be responsible for individual's

individual's fate.
fate. Nor,
or, chance also. If chance is responsible, you
are

negating

an

'order'

in

the

Creation.

Therefore,

since

the

world

is

an

orderly

harmonious system, governed by the network of the law of karma, you can never say it
is by accident or chance.

The impartial God cannot determine my fate;

fate; the inert world

also cannot;
cannot; and the nonnon-existent chance cannot. Therefore, my fate can be determined
by myself only. My own past karma alone is now coming in the form of present fate and

42

my actions themselves are determined by the surroundings; that means fate. Therefore,

 : }

logically, fate & free-will are mutually dependent. {

Even though the fate & free-will debate is inconclusive, we should have a working
arrangement as a spiritual sdaka; in which arrangement, we have to give importance
to one of them, not based on logic. So, the system of philosophy that I follow will
determine the emphasis. It will depend on the moka that I want to attain. For example if

one

follows

visistdvaitam

or

dvaitam

their

concept

of

moka

is

ultimately

discovering the fact that "I am eternally dependent upon God". You are ever paratantrah [dependent on the Lord]. Bhagavn alone is svntrah [independent]. You have
to be a dsa to become a moka purusa. Naturally, in those systems of philosophy,
free-will will never be focused. 'I am controlled by my fate; because, I am a dsa; and I
learn to use a new language - whatever I look upon as fate, I use the word His Will,
serving

Him

&

enjoying

"this

moka!"

In

dvaita

system

of

philosophy,

free-will

is

suppressed and fate is expressed [He based philosophy].

Whereas, if you come to the advaitic teacher, he will remove the He-based-philosophy
and will train you to say,

"I" am responsible for my karmakarma-phalam. [

u Y, -4 ]

= [mayyeva sakalam jtam mayi sarvam pratistitam. Jva-

jagat-svara bheda is also resting on Me only].

%: "

= [tayoh dvayoh mlam-ajnnatm syt] = The word vidhi

represents the past I. [action done in the past]. 'Prayatna' should be understood as the
I obtaining in the present - the present I - time connected I - ahakr I - kart bhokt I. All this discussion is because one does not know the mlam of ahakr!

%: = {-  K : = - K : } = [dvayoh] = {kartru-bhoktru

rpa ahakryoh = bhuta-vartamna rpa ahakryoh mlam] = The timeless I
called the tm, ajnatm for ajni.

The debate of ahakr is possible only for those

43

who are ignorant of ahakrahakr-mlam

mlam / the tm;
tm; because,
because, the moment ahakr
mlam
mlam is discovered,
discovered, ahakr
ahakr disappears!
disappears!
" s = [mla vastu sajnatm] = The one who clearly knows the adhithna
tm : = [vidheh] = of ahakr : = [naiva vidhih] - there is no past at all - [no

: [na yatnah] = There is no

time at all]. Past-present-future free I [alone] am there.

present I, no kart
karta I,
I, no kart
kart-bhokt I also!
also!
lok20

dVV e 
 V 
MJ :  V   +
yadsi tur-vksa na m-ksi tram avksy a tanmnasikeksa na m syt I
na drast u r-anyah paramo hi tasya vks svamul e pravilya niha
niha II | 20+2 |
Ramaa Mahari condenses all the Upaniadic teachings. This verse has the essence
of Kena and Brhadaranyaka Upaniads. In the Upaniads it is said that 'whatever you
experience is not the Absolute Reality. Sksi caitanyam alone is the Absolute Reality!'
Whatever is observed is mithy. The world, my body & mind are all objects of my
experience, [observed by me]. Therefore, they are all mithy.

What about God? Does God come under Satyam or mithy category?
The Upaniad says that, it does not want to answer this question and asks us to find out
the answer ourselves, based on the norm that it has given. What do I understand by the
word God?

If a person says that, 'God is someone who was experienced by me in the

past or who can be experienced by me in the future', then, applying the norm, God also
becomes an 'object of experience', or, antm. Therefore

4: v 

[varah mithy antmatvt ghatavat]. For a seeker of Truth, emotions have no place.

?A6 A QR   6 . .
[yadvcnabhyuditam

yena

vgabhyudhyate.

Tadeva

Brahma

tvam

viddhi

nedam

yadidam upsate.] If you want to know the Absolute Real God, it can be discovered only

44

in one way. Apply the same norm. 'I am ever the tm, the experiencer; never the
antm, the experienced'. Then, the God is understood as Aham Brahmsmi. [Ski

tmatma-abhinna varah
varah alone is 'the Real God'
God'. vara daranam
daranam as an
object is unreal. varavara-daranam
daranam as the very subject is Real.

caitanyam]. That

" 3: : :
: 
 Y %< "
- = [iksitram avksya] = Ignoring the tm - which is the Real God; :
- = [situh vksanam] = gaining vara-daranam as an object / antm;
- = [mnasika ksanam] = is just your mental projection / mithy. It is merely,
Prtibhsika satyam or vyvahrika satyam only. 8I : : : " = [drastuh anyah
paramah nsti] = There is no Real vara other than I, the tm / ski
ski - the
Pram
ramrthika Satyam. [Saddaranam is heavily based on Mndukya krik.] = [hi] =
is

emphasis.

This

is

the

teaching

of

all

the

Upaniads.

Non-advaitic

systems

of

philosophy will have to down-play the Upaniads. They will have to focus on bhakti
literature more and more; because, in bhakti literature alone, Bhagavn is antm /
"He". In the Upaniads, Bhagavn as He is bondage. Ultimately, you will have moka
only when you

Aham Brahma asmi.

discover

How to have tma-daranam? This very question is wrong! tma-daranam is abiding in

the Knowledge Aham Brahmsmi.

" - " Y = [- "K Y]

= [tasya vks svamule pravilya nist] = [skicaitanyam svarupe nist] = Abiding in the

Resolving the observerobserver-observed division and

abiding in the divisionless tm,
tm, with the Knowledge that "I am tm",
tm", is called tmatmadaranam.
daranam. Advaita jna ni is real varavara-daranam.
tm after having resolved all the triputs.

Class Fourteen :--

Whatever "form" you "experience" outside your body or within your mind, in the height of
meditataion or in the height of tapas - all those forms of Gods are not absolutely real.
God experienced inside the mind is prtibhsika satyam and experienced outside is

45

vyvahrika satyam - neither is pramrthikam!

= [mnasika iksanam] =

varah encompasses both prtibhsika and vyvahrika satyam.

- . I

nedam yadidam upsate. ..

...

6 6

- That

Absolute Brahman is never experienced;

experienced; but,
but, ever the Experiencer / Subject /
Consciousness - which illumines the mind without will or action,
action, by Its mere presence.
So, "How can I experience that Real God?" - By abiding in the True Consciousness

" ]

lok 21

- 3  : :
:
 3 ` " - +
tmn
tmnam-kse ta param prapasy et itygamokteh sulabho na bhvah I

ntmaiva drs y o yadi k kathese svayam tad-annbhvan

bhvanam tadks II | 21+2 |
Real

God

is

intangible.

Aabdam,

asparam

etc.,

In

the

Upaniad

there

is

an

if you want to know Brahman,

Brahman, do not look for Brahman as a new thing
that you want to realize;
realize; but,
but, attempt to know your own real nature'.  - =
[tmnam kseta] = Understand your own Real Nature, by enquiry. 3 = [param

expression that '

prapasyet] = The day you understand your Real nature, you have realized God.

: = [iti gama uktih] = Thus, the Upaniad declares. : : = [bhvah na

sulabhah] = Many people do not easily understand the significance of the statement
that "You are God". This is said in Mund.Up. {}.

, QR f I
1 h i i:, T
{}
T :
}
hiran
iranmaye
maye pare kos
kose , virajam
virajam brahma nis
niskalam
kalam I
may
tacchubhram
acchubhram jyotis
jyotis m jyotih
jyotih, tad yad tmavido viduh
viduh II | 2.2.10 | Mund. Upa
 : = [tad yat tmavido viduh] = Knower of the 'Self' know 'Brahman' /

'God'. But, when I work for 'Self' daranam, I get into a problem, "How to see myself?!"

46

 3: = [tm eva na drsyah] = You cannot see tm; because, God is Self
and Self is never seen. = [k e kath] = Then, what to talk of vara?

" -

= [svayam

tad ann bhvanam tadks] = tma-daranam is /

the 'I' refers to the

Consciousness principle,
principle, which is SelfSelf-evident;
evident; and,
and, 'am'
am' refers to the Existence which
is the very nature. That "I am"
am" is "the Real tm"
tm". This Real tm is adulterated with the
means, resolving the notion of limitation. When I say, 'I am so & so',

attributes of the body; because, when I say, "I am a man", the manhood and the
mortality is transferred to "I am"; and with this added attribute, 'I am called ahakr.
When I take the attributes of the body and say that, 'I am a mortal human-being', it is
called ahakr. In Vednt, I take the attributes of the body away from me and
handover

them

to

the

body.

Means,

eliminate

the

attributes.

It

is

called

ann

bhvanam. Convert the attribute into food! 'I am old' - {minus} old attribute is = I am =
tm tattvam! [Thus, ahakr resolution is an intellectual event; seeing ahakr as
mithy. Continue to see the pot; but, understand that there is no substance called pot!]

lok 22

 " : M:
  # 4I +
dhiyam prakam
prakam paramo vitrya svayam dhiyosntah pravibhti guptah I

dhiyam parvartya dhiyontarestra samy ojann-nesv ara-drs t i r-any II | 22+2 |

Self, as Consciousness, is ever experienced by us, effortlessly. Experiencing anything
else only requires an effort [use of some instrument]. To experience tm, no process
and no time is required. Mind is required to turn the attention towards the ever [evident]
experienced

tm.

When

the

attention

is

turned

towards

Consciousness, stram

helps us to know the ever experienced Consciousness', which is not a part or product
or property of the body. [recollect the 5 features of Consciousness.]

: = [Paramah] = God is none other than tm, the ever experienced Consciousness

 = [vitrya] = [which] distributes [ ] = [prasda vitaranam] = lends =

47

[prakam] = chidbhsa dhyam / light of Consciousness to the mind. [Mind is like a

mirror and Consciousness makes it sentient. chidbhsam. RC]

" : M: = [svayam dhiyosntah pravibhti guptah] = [But] the tm Itself

:" : = ::] as the

remains hidden [as it were] within the mind [

ever experienced Consciousness.

Class Fifteen:--

tm illumines the mind; and mind illumines the World. tm is hidden like the ever
experienced screen in the movie, which is never noticed; because of our preoccupation
with the movie! [extrovertedness].

1. Self-knowledge is noticing, focusing and paying attention to the ever experienced

Consciousness. 2. With the help of the scriptures, I have to negate the limitations I
have attached / attributed to the ever experienced Consciousness.

 = [dhiyam

parvartya] = turn your attention from all inert things, the world,

body, mind & thought to the Silence - to the ever experienced Consciousness, which
illumines all the above.
intellect;

: = [dhiyontarh] = turn your attention within your mind /

# = [atra] = there, connect your buddhi to the ever evident Consciousness,

which alone is vara drsti. Conscious attention to the Consciousness; because, that
requires an effort.

4 I:

 = [vara

drstih na any] = There is no other Real

vara-daranam!

lok 23

 M 
#`  " : - +
na vakti deho ham-iti prasuptau na ko'pi nbhuv am-iti pravakti I
''

yatrodite sarvam-udeti tasya dhiya hamah so dhaya janma-deam

deam II | 23+2 |
''

Ego is the false I. Therefore, when you enquire into the 'ego', it will disappear. Who
says I am? Is it the tm or the body? tm cannot; because, any thinking requires

48

action and action requires modification. The pure tm cannot say, "I am".
Antm also cannot say.

jadatv
jadatvt.

nirvik
nirvik
ikratv
ratvt.

And, there is no third entity! If you analyze, it is a

mysterious entity made up of certain features of anatm and certain features of tm.
This mixture is called ahakr; a mysterious entity - having a verbal existence. When
we want to find out, 'what it is', there is no such thing called ahakr!

 = [dehah aham iti na pravakti] = The body never says, I am. And it

can never say I am; because, it is jadam.

M yO = [prasuptau na abhuvam-iti kopi na pravakti] = Nobody

says that "I was non-existent in sleep"; because, everybody knows that "I am existent in
all the three periods of time". That means, tm - the Real I - is existent in all the three
periods of time, including in sleep.

Does this tm say I am? In susupti, tm is there; but, it does not say I am. The
transactor I and the ahakr [sasri] 'I' is neither the body nor the tm.
[yatra udite]

= In the wake of

the ahakr,

= [sarvam udeti]

# ` =
= all the

transactions, limitations, worries, complexes too arise. In short, sasr arises.

" 

= [tasya ahamaha janma deam odhaya] = May you enquire

into this mysterious I, = [dhiy] = with the help of your intellect. Guru-straupadeena ca. You are in Vednta parampar. This is very important.

lok 24

 -  R
--------

deho na jnti sato na janma deha-pramno 'nya udeti madhye I

ahank rt i-granthi-vibandha-suk sm
a-sa rra-ceto-bhava-jvajva-nm
nm II | 24+2 |
: = [dehah na jnti] = The body can never know / say I am [a mortal livingbeing]; because, it is jadam. :

 = [satah na janma] = tm also does not say I

am. If tm is saying I am, it will be saying, I am the immortal tm!'

49

: R { f }

= [anyah udeti madhye {pratibimba mukham}] = A third

mysterious entity - which is formed by mixing-up certain features of tm and antm arises in the middle, when they are proximate.

:
:

= [deha pramnah] = It is of the size of the body [localization].

=

imposter I.

[kartrtvam,

:

bhoktrtvam,

ahangkrtih]

ahakr

is

one

  

name

for

this

= [granthih] = Knot, is its another name. Means, 'which cannot be

easily removed' / eliminated. Knot symbolizes union / combination of acetana antm

and cetana tm.

: = [vibandhah] = means, bondage / strong.

Class Sixteen:--

A mirror (a clear substance)

+ My face (another clear substance) = prati-bimba mukham

(a third entity, a non-substance). This reflected face, which is a 'false' entity, has the
features of the original face and some features of the mirror also. When the mirror is
moved [my face is steady; that motion is a feature of only the mirror] that motion is
transferred to the reflected face; and so, the reflected face moves. This motion property
is borrowed from the mirror. The location of the reflected face is also determined by the
mirror.

Thus,
Thus, we have a peculiar mithy pratibimba mukham.

It has got some features

borrowed from the mirror and some features borrowed from the original face.

Now, Ramaa Mahari says that,

ahakr is like the reflected face.

face. It has some

features borrowed from tm and some

some features borrowed from an
antm [sarram].

The

changing features of ahakr [kaumram, yauvanam, jar] are borrowed from body.
When you talk about ahakr [a sentient-being], the sentiency of ahakr is borrowed
from tm. ahakr is different from arram; because, it is sentient. ahakr is
different from tm; because, it has janma-maraam. Thus, ahakr is a mysterious
entity, having partial features of both tm and antm, like narasimha! This is called

  / R:

= [anyonya tdtmyam / adhysah]. Separate, the tm and

50

antm and look for the ahakr! It disappears! Like, the reflected face, when the face
moves away from the mirror.

Whatever disappears when enquired is a fraudulent entity.

[Ramaa Mahari calls it as piscah (ghost), later]. It has got the size of the body.

:

: (

v)

:

: = [anyah udeti madhye = anyah trtyah

(mithya) ahakrh udeti] = Like, pratibimba mukham arises in the proximity of the
mirror and the face, ahakrh arises in the proximity of the tm and antm!

Moka is freedom
freedom from individuality [vibandhah
vibandhah] .
The fourth name of ahakr is 'skma arram' [earlier three are: mithya / ahakrh /
piscah]; because, it is nothing but a "thought arising in the mind". [skma arra

 V]

kryatvt, skma arram iti ucyate] = [

: = [cetah] = The fifth name of ahakr is "ceta" - mind; because, ahakr is a

'thought' that arises in the mind. When the mind is active, ahakr is there; and when
the

mind

is

passive;

as

in

sleep,

ahakr

is

not

there.

Therefore,
Therefore, ahakr is

figuratively called the mind.

The sixth name of ahakr is : = [bhva] = sasr [vibandha] = Individuality is
sasr.

Individuality

and

freedom

cannot

go

together.

Individuality

finitude

mortality. The seventh name of ahakr is : = [jva] = The one who is born and
lives for sometime and drops the body.

lok 25

K K-- Y K --K:
" K: "- - :
: +
rup
odbhavo rparpa-tati-pratist h o rp
rpsa no dhut agrh ta-rpah
rpah I
svayam virpah
rpah svavicrvicr-kle dhvatyahakra
ahakrara-pis ca esa h II | 25+2 |
Thus, ahakr has kaleidoscopical manifestations, depending upon the innumerable
properties of the body and the mind.

4 3  ]

[kart, bhokt, pit etc.] [

[visvam payati krya kraa-tay ... etc.]

51

K : = [rpa udbhvah] = I = [si kraam] = ahakr arises along with

the rise of attributes of body-mind complex. "Attributes are the source" of ahakr. In
sleep, antm and attributes are resolved along with the ahakr.

K Y:
attributes

are

[rpatatipratitah]
the

fields

in

which

"

ahakr

[sthiti

moves

kraam]

about.

K:

=
=

multitudes

of

[rpanah]

properties of antm are the food for ahakr. [ ] [laya kraam]. The very
survival of ahakr depends upon the borrowed properties of antm. During sleep,
we cannot borrow properties from the world, body and mind; because, ahakr is
resolved.

K: = [dhtaghtarpah] = Attributes are dropped and taken. [father for

son, husband for wife etc.]

Class seventeen: --

Ramaa Mahari is dealing with the anatomy of ahakr.

It is not an independent

entity;
entity; but,
but, a concoction of some features of tm and an
antm
tm.

If they be given back /

are negated, ahakr disappears. Our introduction to ourselves is, as, I am. I =
Consciousness part; and, am = Existence, another feature of tm. Thus, I am part of
ahakr is borrowed from Sat & Cit part of tm. I do not take the nanda feature of
tm.

[unfortunate!].

Having

borrowed

two

features

from

tm,

the

rest

of

the

introduction - ["I am'] a male / young / happy / intelligent etc., that follow, are borrowed
from

either

annamaya-koa,

prnamaya-koa

portions Ramaa Mahari calls as,

or

other

koa

of

antm.

The

later

rp
rpni / various properties or qualifications.

Of these, the borrowed tm features do not undergo any change. I am happens to be

the same. The variety of ahakr is caused by the borrowed anatm features.

:

= [rpa udbhvah]. rests upon variety of antm features and ahakr

resolves along with variety of antm features. Therefore, the features of ahakr also
will change, constantly. The attributes of antm are the ri, sthiti, laya kraam. That

52

is why, when the attributes of antm are temporarily resolved in sleep, they are not
available. Therefore, ahakr cannot exist at the time of sleep.

" K: = [svayam virpah] = ahakr does not have its own features at all. It lives a
borrowed life; because, it is a mysterious substance, and it can be destroyed only by
enquiry. Therefore,
piscah] =

" : = [svavicr-kle dhvatyahakra-

ahakr has got only ghostly existence, does not have a real existence.

lok 26
:
: % 6\
F  % %- %: +
bhve'hamah sarvamidam vibhti laye'hamo naiva vibhti kinc it I
tasmd-aham-rpam
rpam-idam samastam tanmrgana m sarva-jayya mrgah II | 26+2 |
: = [ahamah bhve] = as long as you are a victim of prrabdha;

 =

the entire mithy prapaca exists and torments you. : = [ahamah laye] =

when the ahakr is dismantled, `

= [kincit naiva vibhti] =

never be a mithy prapaca

prapaca and the consequent sasr also!
also!

only

there will

It is called anvaya-

vyatireka logic. ahakr is there, problems are there; and, if ahakr is not there,
problems are not there!

How do you prove this? Bhagavn Himself teaches us everyday. In waking state and in
dream state, ahakr is there; so, suffering is there. In suupti [deep sleep state]
ahakr and sasr are resolved. Wakeful sleep is wisdom. You are awake; but,
ahakr has been falsified.

" = [samastam] = Everything - consisting of mithy prapaca and mithy vara - is

based upon mithy ahakr.

K = [aham rpam] =  = [ahakr janyam]

= born of ahakr.

53

Do not struggle to adjust the world to solve your problems. Do not struggle to change
people, the world, the situation etc., This is like shifting your load from the right shoulder
to the left shoulder. It will appear - just, momentarily - to have solved your pain.



= [tanmrganam] = an intelligent person must enquire into ahakr. It is the

: [mrgah] = path,  [sarva jayya] = for total victory and permanent solution.
lok 27

 " # "
3` 3 "yK " Y +
saty sthitirnhamudeti yatra taccodayasthnagavesa ne na I
vin na nasy edyadi tanna nasy et svtmaikyarp
rp kathamastu ni II | 27+2 |
In temporary solutions, the problematic ahakr is suppressed or forgotten or evaded.
All sense pleasures suppress the ahakr. But, the suppressed ahakr is in layah.
Even in mah pralayam, ahakr laya alone takes place. But, nsa is total destruction
of ahakr, after which ahakr will not rise again. na will be brought about only
by the removal of the root of ahakr; because, krana nena eva kryasya na
bhvati [
:

[samla

"

na].

: ]. Is uprooted for permanent destruction.

-6 "

[]

6 -6-

" [tma-ajnameva ahakrsya kranam. tm-jnameva tma-ajna

nasya kraam]. tma-ajnam is the root of ahakr. tma-jnam is
That is

the remedy.

 ": = [saty sthiti] = The state of Reality / moka sthiti. #

= [yatra aham na udeti] = A state in which ahakr can never raise its hood. It should
go and I should not come back!

" 3
ahakr

will

never

go

= [tat udayasthna gavesanena vin na nasyet] =

permanently

without

enquiry

into

the

source

of

ahakr.

[adhihnam]. Without tm-vicra, ahakr will never perish. Therefore, moka will
never be possible. Detachment is a bitter sdhan vednta prescribes for moka. The
intelligent person is the one who insures against psychological problems.

54

` 3 = [yadi tan-na nayet] = If you do not take insurance policy - which is called
jnam-policy - and destroy this ahakr - the potential danger; Y " =
[katham ni syt?] = how can you have moka? Means, security/protection against
emotional sorrows will not be there.

" y K Y = [svtma aikya rp ni] = A

state called advaita tma-ni or pratva-ni. You have to take insurance when
everything is fine. When things are going reasonably well, you have to protect yourself.

Class Eighteen:--

v w:

[ahakr

mithytva

nicaya]

is

called

ahakr

na.

Vedantin destroys ahakr by understanding that ahakr is mithy. The mithytvam

of ahakr is understood only when the adhihnam is understood. [Mithytvam of
[Pot is understood, only when you know the clay]. This falsification of ahakr is called
ahakr na. Once ajnam is eliminated, it cannot recur; but, you continue to use
it.

3 ^, ` [payan, srnvan, naiva kincit karomi etc.]

'Aham' is 'uttama' purua. 'Udeti' is 'madhyama' purua. They do not gel grammatically. So, Aham should be understood as the I = ahakr. {Somebody asked a jni,
"when I will become immortal?"

The jni answered, "when I die, you will be immortal".

What He means is, "when I [the ahakr] dies, I [you] will be immortal!" }

lok 28

: SR 
  --K +
-

kup
e yath gda -jale tathantah nimajjya buddhy si tay nitntam I
prna
m ca vcam ca niyamya cinvan vindennijhamk rt i-mlamla-rpam
rpam II | 28+2 |
For a prepared person, tm-vicr is a walk-over. For an unprepared person, it is not
only difficult; but, it is not appealing also.

"   [sannyasya sravanam kuryt]

is the Vednta vidhi. [You have to 'die to your roles' and listen]. [for absorption]. Having
withdrawn from karmendriyams, jnendriyams and the mind, may you enquire into the

55

tm.

[prna nirodha] -

verbal restraint,

practice of pr
prn yma

and

[vn nirodha]
nirodha] -

are the two disciplines to quieten the mind.

 = [gda-jale kupe niyamya] = even as a diver dives into a deep well,

finds the fallen/unseen object and retrieves it, = [yath] = in the same way,


regular

= [prnam ca vcam ca niyamya] - one has to discipline the prna by

prnyma

practice;

and

controll

the

organ

of

speech

by

vk

tapas

{as

prescribed in the 17th capter of the Git -

% y  "Rz V

anudvegakaram vkyam satyam priyahitam ca yat I

svdhdhyybhyasanam caiva vanm

ayam tapa ucyat e II

|17.15 |

  = [nitntam niyamya] = Having thus totally mastered all the organs, 

=

[cinvan] = you have to enter into tm-vicr,

R = [sitay buddhy] = with a

very refined intellect. [Means, you have to sharpen your intellect; it must be subtle.]

K  = [nija ahamkrti-mla-rpam vindet] = By such enquiry,

enquiry, one should
v "  Y ]

know the mithy ahmkrasya satya adhihna tm [

- know the root of ones own ahakr.

Means,

tma-daranam

is

possible

only

by

ravaa,

manana,

nididhysanam

[consistent & systematic study of Vednt - for a length of time - under a competent

?j  kl e Y Y C-: [Git 4.34]

4.34] Q- : - Guru and stram are essential for tma-vicrah I
cry].

lok 29

" x - "
"K - +
mounena majjan manas svamla carcaiva satytma-vicr
vicram syt I
yeso
'hametanna mama svarpam
rpam iti pram satya-vicrn
vicrnng am II | 29+2 |

56

 = [mounam] = Silence. It is of two types. [1] Grosser silence of the organ of

speech. [2]

= [majjan- manasa] = with a mind which travels along with the

teacher [immersed in the teaching]. The mind is focused on every word of the teacher.
[For

such

mind,

ravaam

is

nididhysanam is not required!]

guru-iya samvda.

more

than

" 

 "

enough.

Mananam

is

not

compulsory!

= [svamla carc] = one should enter into

= [satytmavicram syt] = This alone is

called satya tm vicraam / ahakra mla vicr.

This enquiry involves two parts.

[1] I am not

[1] Seeing what I am not and [2] seeing what I am.

'Mano buddhi ahakr citta etc'; [2] "I am ivoham"!

Class Nineteen:--

To eliminate this, you must first "discover"

the adhihnam, the Reality, behind the fake

ahakr; namely, the tm! Enquiry into and discovery of tm; or, Mula vicr is the
only solution. Ramaa Mahari does not give the method of doing this. An independent,
ignorant

mind

by

itself

cannot

do

this

enquiry.

Therefore,

Sankarcry

in

his

Bhagavad-gita-bhasyam makes a powerful statement. 'Independent mind can never

make Self-enquiry. Aided, I alone can do'. Therefore, cry says that

` " : 6

Q---

[guru-stra-cry-upadea

amadamdi

samskrtam manah tma-jna kraam!] Upadea, without application of your mind, is

useless; and, vice versa. This external factor is not mentioned in Saddaranam.

Cayanam, carc, gavesanam, mrganam, anvesanam = tma-vicrah stra-crya

upadea dvr I ,
-

, , ,  = : - %I

This vicr is divided into three segments -

[1]

-: : = [jvtma vicra or 'tvam' pada vicra] = qI [vyati] -

micro - is a Wave. [2]

vicra] =

-: -: = [paramtma vicra or 'tat' pada

[samati] - macro - is the Ocean. [3]

: : =

[aikya vicra or 'asi' pada vicra] = focusing on the Truth that the Wave & the Ocean

57

are both essentially Water only!

The essential nature of the individual and the Totality

otality

are one and the same tm only! Essence of jvtm is tm; essence of Paramtm is
also tm! Jva and Parama are mere adjectives; incidental nma-rp. Remove the
incidental nma-rp, the jva and Parama adjectives are gone. There is only one
tm that is ektm. Seeing the oneness of both is the third part of vicr called "aikya

=  I" is vednta vicr [ ].

vicr / asi pada vicr. "

The jvtma-vicr is done by eliminating the paca kos as incidental attributes.

Clothes are worn; and when they are worn-out, they are thrown out. The body is worn at
birth. It wears-out and then is thrown-out! 'neti, neti' - not this, not this. Negation of each
koa as 'I am not this'. This pacakoa viveka is a part of "tvam pada vicr".

"K = , , , 6  : = [yetat na mama

sva-rupam = yetat anna-maya, prna-maya, mano-maya, vijna-maya, nanda-maya
koh] = These are not Me. These are not My Real nature. These are antma visay.
The Silence which you experience at the end, is the Consciousness. Object-less
Conscioisness which is experienced in Silence, is My nature.

: =

-  =

 w:  K: = [iti pram] = thus, gain knowledge.

'tvam pada laksyrtha jnam is an angam'. Part of
enquiry into the Truth.

 = [satya vicrn] = the

If a person stops with jvtma vicr, he will conclude that the

tm behind the mind is his essential nature. And, he will think that 'you have got your
Consciousness behind your mind which is your essential nature & I have mine'. [Or,
many tm theory = snkhya theory]. If this pit fall is to be avoided, you have to go to
tat-pada vicr and asi-pada vicr.

lok 30

i
i a  -

 " I "  +

gavesa
n
t prpya hrd antaram tat patedahant paribhugna-s rs I

58

athhamanyat sphurati prakrs t a m nhamk rt istat parameva pur na m II | 30+2 |

From the ignorant tm, ahakr arises [unknown 'rope' gives rise to fear of snake];
and in the known tm, ahakr resolves.

6 : I 6 :

[ajta rajju: ri kraam. jta rajju: laya kraam. Therefore, vicr is meant for
converting the unknown I into the known I.

t=

= = [gavesan
ahakr will crash into

a

vicrt]

 [ahant patet] = Through enquiry,

= [hrdantaram] = the adhihna tm which obtains

q]

within the heart. [

vyoman].

[paribhugna srs]

[yo veda nihitam guhym parame

ahakr

will

fall

down,

head

first

{as

though}. [a poetic expression]. Its head turned downwards, the ahakr falls. Means,
ahakr

is destroyed for

good.

There

are several

methods in

which ahakr

is

temporarily resolved. [down; but, not out!]. Samdhi / going to some other quiet place like, Kails-Mnasarovar ytra or srams etc will give relief from ahakr temporarily.

: = [atha] =
the water!".

There after, jni declares, "every galaxy is just a bubble born in Me,

 " = [anyat aham sphurati] = The new I is born as it were. It is

very, very evident to him. I am tm in all the three avasths.

I " O = [prakrstam

sphurati] = It is extremely evident, in & through all experiences.

= [tat na ahamkrti] = That new I is different from ahakr. u =

[param purnam eva] = It is Absolute. Even the word subject we do not want to use. No
word can be used. The word purnam indicates absence of all the attributes. After
gaining this Knowledge, when you transact, you only use the ahakr vesam, the
ahakr as just a kavacam!

Class Twenty:--

tma-vicra phalam is the displacement of ahakr or the ego I. The higher I - the
tm - occupies the place of ahakr. How do you see this difference, practically? The
change

is

nothing

but

change

in

one's

59

understanding.

It

is

change

in

ones

perspective

of

oneself.

Previously

was

claiming

myself

as

mortal;

and,

all

my

vyavahrs reflected that understanding. Now, I believe myself to be immortal and there
comes a radical change in my perception and in all the transactions I do. In the motive
behind every vyavahr, there is a total change. It is dethronement of ahakr.

The second point is, when we talk about the removal of ahakr, it does not mean
ahakr is totally destroyed / eliminated. It only means that ahakrs position has
been scaled down.

It becomes an instrument of vyavahr.

It is an incidental mithy

medium; because, in videha-mukti, ahakr goes away and a jni knows that mithy
ahakr is more than enough for the mithy worldly vyavahr!

It is compulsorily

required for worldly vyavahr.

vyavahr. Without ahakr, I was, I am & I ever will be Brahman.

lok 31

f  " u I"
` 
 " "f -: : +

ahank rt im yo lasati grasitv kim tasya kryam parisi st a m-asti I

kinc id vijnti sa ntmano'nyat tasya sthitim bhvayitum ksa mah kah II | 31+2 |
The human body / personality is like a flute. [A flute has nine holes. Seven for the sapta
svars, one for the mouth and the other one is the exit.] When it is emptied of the ego
block, Bhagavn takes the flute and wonderful music comes.

f 

A jni has attained trpti; and therefore, He stands out in the society. :
=

[sah

ahankrtim

grasitv]

jni

who

has

conducted

successful

swallows that ahakr. Aham Brahmsmi [mithytva nicaya].

Self-enquiry,

To be Brahman,
Brahman, I do

not require ahakr;

ahakr; but,
but, to say "I am Brahman",
Brahman", I require ahakr!
ahakr! = [lasati] =
Having swallowed the ahakr, He Excels / shines. [That is why Lord Krsna is called
"Krsna" = sarvn karsati = by His personality, He attracts all the people to Him.]

" u I "? [tasya kim kryam

Him

[jni],

which

is

to

be

implemented?

60

parisistam-asti?] = What work is there for

In

the

infinite,

all

finites

are

included!

Therefore, He has nothing to do; because, He is no more a kart or a bhokt. [krta

akrtya]. Duties are taken care of in a relaxed manner. [state of jvan-mukti].

:  ` = [sah tmanah anyat kincid na vijnti] = He does not

perceive

anything

other

than

the

tm.

u 

[idagm

sarvam

yadayamtm.] In His vision, everything in front of Him is tm. All the antms are
seen as non-substantial nma-rps which are super-imposed upon the only Substance
tm.

"H % I
< %, In
In kN
kN M :

V o  ?" [sri. daksinamurti stotram]

? ?N k$ 
 [subhasitam]
"" "f -: :?"

= [tasya sthitim bhvayitum ksamah kah?] = Who (else) is

capable of visualizing His state of jvan-mukti? A jni alone can; not, ordinary mortals.

lok 32

" 
 : i i -Y
-  " +
ah
a sputa
m tat-tvam-asti vedah tathpya samp rpya partma-nim
nim I
bhuy o vicro
vicro mati-durbalatvam tat sarvad svtmatay hi bhti II | 32+2 |
Ramaa Mahari gives a very important advice to vedntic
vedntic students.

How one should

employ Vednta vicr; because, it is an important sdhan or means or instrument.

Any means is a blessing, If you handle it properly. If it is not handled properly, then
there will be two problems. [1] It will not give us the expected result. [2] It can create a
negative result also. What is Vednta vicr meant for?

Vednta vicr is meant for

securing independence from everything - both secular

secular and sacred.
"

; ;;

B ;!"

Vednt should

not also become an object of dependence. Vednt should give me total independence
from everything, including from Vednt! Vednt can be used as a means of education

61

and entertainment. Vednt is

NOT

a source of joy; but, it is a means of revealing

myself, which revelation is a source of joy.

'

 ' " = [vedah 'tat-tvam-asi' iti sputam aha] = Vednt clearly tells
you are Brahma
Brahman
hman',

you that

which knowledge is the source of nand and santih.

[happiness and peace]. Guru should not expect sishys dependence!

Y i = [tath api partma-nim asamprpya] = Inspite of this clear

teaching, some people - who do not attain ni about their own Brahman nature - begin
to derive peace and joy from Vednta vicr!

This is not the purpose of Vednta vicr.

When they have lost the right purpose of vednta vicr, it will become their life-long
mission / a crutch. : = [bhuyo vicra] = continuous enquiry - losing sight of
the original purpose; or, mechanically;
the mind.

  = [matidurbalatvam] = is immaturity of

[Remembering the purpose and continuing the enquiry is good. Losing sight

of the original purpose will only make the mind more and more weaker]
weaker].

Vednt is a

de-addiction goal.

 = [tat sarvad bhti] = That Paramtm - which is the original source of

peace and joy - is always available and accessible to tap,

" = [svtmatay] = as

your very inner nature.

lok 33

S
S S
S
" ":

3
3-
-` % " : +

na vedmyaham mmuta vedmyaham mm iti pravdo manujasya hsya I

drg
-drsy a-bhedt-kimayam dvidhtm svtmaikatym hi dhiym na bhed II | 33+2 |
Self-knowledge is a unique knowledge, distinct from all other conventional knowledge.
Any conventional knowledge takes place in the locus of buddhi. Self-knowledge also
has to take place in the locus of the mind only. But, any conventional knowledge
requires an instrument by which one has to gain the knowledge. Pratyaksa, anumna

62

SelfSelf-knowledge is a unique knowledge

knowledge,
dge, in which,
which, the subject of
knowledge and the object of knowledge happen to be one and the same!
same! Therein, both

etc.

whereas,

the subject & object is I. I gain tma jnam [or, I am the Subject / Knower]. And, I am
knowing 'myself' [means, I am the Object of knowledge also]. Logically speaking, a
subject and object can never be identical in any single vyavahr / process. That is the
universal law. The eyes can see everything; but, it cannot see itself!

Class Twenty one:--

"Knowing", as a process, is required only when there is ignorance of a thing. But,

nobody is ignorant of Consciousness; since everybody knows that 'I am a Consciousbeing'.

" ":

= [manujasya pravda hsya] = These two prattlings are

coming from the so called human-beings :: [1]

"I do not know myself"; and, [2]

O = [aham mm na vetti] =

O = [aham mm vetti] = "I know myself". Both

of them are hsya! [Laughable; can not exist]. You can never have a transitive verb in
which the subject and object are one and the same. For example, if the eyes are the
subject / the seer, they can never be the object / the seen.

 % " ` = [ayam tm dvidh asti, kim?] = So, does tm exist in two3-: = [drg-drsya-bhed] - in the form of the subject & the object?

fold ways - -

Thus
Thus,
us, tmatma-jnam
jnam is a logical contradiction. It can never happen as an event in
time.
time. " = {"  M}. [svtmaikatym] = Since tm is
NO.

only one, : = [na bhed] = there is no subject-object division possible =

[dhiym] - with regard to Self-knowledge.

Then what is Self-knowledge? What do the scriptures mean by tm-jnam? First, we

should clearly know that

there is NO question
question of "knowing"
knowing" the tm; because, 'I' am a

conscious-being is an "ever-known" fact. There is no ignorance about this fact. With

regard to a known fact - that is, the evident tm - there are certain notions / concepts.
These notions / concepts only are the objects of my knowledge.

63

a) The basic concept is that, "I am a mortal". b) "I am located in this place" - another
concept. In the scriptures we are not dealing with tm; but, with the conclusions about
myself. And,

these conclusions are object of my experience. Vednt is asking us to

question the conclusion.

conclusion. In Vednt, we are studying the attributes we have attached to
tm.
tm. The

scriptures point out that attributes do not belong to us. We are studying the

anger part, mortality part, happy part etc. Having studied about these attributes, we
come to three conclusions -

[1] All attributes that I attach to myself do not belong to me.

:
 
: V

..

icc

1 ?: 0
:

dvesah

sukham

duhkham

sanghtascetan dhrtih I yetat ksetram samsena savikram udhrtam II B.G - 13-6

[2] All the attributes that I attach to myself are mithy.

[3] Since they are all mithy, they can never affect ME, at any time.
Then, you should call it "attribute knowledge"; why do you call it tm-jnnam?

We call

it tm-jnam; because, the attributes were mistakenly attached to tm before; and

now, they have been taken away from tm; and therefore, indirectly, it is called tm-

tmtm-jnam
jnam is the negation of

jnam. In Upadea shasri, sankaracarya says that, "

all attributes.
attributes. There is no other tmtm-jnam
jnam!"

Put a full stop [.] after saying,

I am.

Therefore, tm-jnam is unlike antma-jnam.

lok 34

a i
i R -"K "-Rz Y
+
-:
: K-K--- :
hrt prpya sad-dhma nija-svarup e svabhva-siddhe'nupalabhya nim
nim I
my-vilsah sad-asat-svarparpa-virparpa-nnaika-mukha-pravdh II | 34+2 |
The approach towards the study of Vednt is elimination of all the attributes from the
Self-evident I am. If it is not done, the study of Vednt will become another academic
drive. All struggles in life change the attributes of the I. One struggles in order to
change the poor I to rich I; the bachelor I to married I; etc., etc., Even the struggle to

64

become

mukta

purusah

is not Vednt.

You

merely

want

to

add

the

attribute

liberated to the I. [from bound to liberated]. It is also a form of sasr.

a i = [hrt prpya] = Enter the heart. Turn your attention to the mind. = [saddhma] = the abode, the locus of Sat, the Consciousness - that is present in the mind
as the witness of the presence & absence of thoughts in the mind. Turning the attention
to the mind is, entertaining the thought, "that the Consciousness is Myself". [
:

 ` 

[B.G - 6-25]

"

I nirvana satkam].

I have to entertain these thoughts. The entertainment of this fact is called abidance in
tm. [Conclusions regarding attributes are different from ME]. Mithy cannot affect ME.

Y z {z}
abidance

= [nim upalabhya] {anupalabhya}

"K = [nija-svarupe] - in ones own real nature. "R: = [svabhva-

siddhe] - which is natuarlly evident.

abidance,

- one should attain this

= [anupalabhya] - without getting this

: = [pravdh] = scholarly expressions & discussions are waste of time.

: = [myvilsah] -

into another sasr!

sasr!
[sarpa-virpa]

This is another glory of M

My. It will convert Vednt
Vednt also

= [sat-asat] - Satya-mithy discussion;

saguna-nirguna

discussion;

[nn

K-K

eka

mukha]

=
-

visistadvaitam-advaitam discussion etc. These are mere extensions of My.

Therefore, ask
ask yourself, "am I using Vednta
Vednta to change my understanding of myself?
myself?

lok 35

R" O: R: "L: R:

"L: R" : ": +
sidhdasya vittih sata eva siddhdih svapnopamnh khalu siddhayo'nyh I
svapnah prabuddhasya katham nu satyah sati sthitih kim punar-eti mym II | 35+2 |
All the miraculous powers belonging to antm, the mithy world, have nothing to do
with Self-knowledge. We can have an ajni, with mystic powers. We can have a jni,

65

without mystic powers. We can have self-knowledge, without mystic powers; and we
can have self-knowledge with mystic powers. Such "powers" are also mithy!

Class Twenty two:--

M:    IR: #

  ^ R:
anim

mahim

caiva

laghim

garim

tath

prpti:

prkmyam

siddhayah || mani mantra ausadha yoga purva-janma punyam siddhih

sitvam

ca

asta-

II [prkmyam =

doing anything at will].

[1] We do believe in the existence and the possibilities of siddhis; because, they are
mentioned in the str; are stra pramnam and accepted by sankarcry. [2] But,
Siddhis have nothing to do with spirituality. Spiritual wisdom is possible even without an
iota of siddhi and vice versa. [3] All these siddhis come under karma and upsana
phalam. Therefore, they fall within My or sasr. [4] Most important - If a person
does not understand the limitations of siddhi, he will get distracted by the siddhi in his
spiritual pursuit.

Therefore, Ramaa Mahari says that, conventional siddhis should be ignored without
giving

any

knowledge;

value

to

them.

One

must

understand

that

the greatest sid

siddhi is SelfSelf-

because, all conventional siddhis will keep a person within sasr and

they are the result of karma and upsana. Siddhi will not give satisfaction.

jni alone is

the true sidhda purus

purusa h and jnam
jnam alone is the true sid
siddhi.
R" O: R:

= [sidhdasya sata vittih eva siddhdih] - The real miracle is

nothing but jnam [alone] of sat cit nanda tm, which is accomplished by you. It is

you yourself. : R:

= [any: siddhayah] - All the other extra-ordinary powers

which the ignorant and immature person values;

like dream;

"L : = [svapna upamnh] - are

v : = [mithy bhuth]; "L R" {Q"} = [svapna prabuddhasya

{purusasya}] - For a person who has woken up from dream

66

"L: : = [svapnah

katham

nu

satyah?]

how

can

the

dream

be

satyam?

{Siddhis

are

finite

karma-

The glory of SelfSelfknowledge is that,

that, once it is attained,
attained, there is no depletion or decrease.

phalams, subject to end; and even in that there are gradations.

In Patanjalis yoga-str, siddhis are defined as "obstacles to spiritual growth".

R:

Q: = [sati siddhah purusah] = A person who is established in tm svarpam / tma

jnna nist {sahaja samdhi - non-forgetfulness of the fact that "I am the ever-free
Brrahman" is called tm-jn nistah I}

`? = [mym punareti kim?] - Will

he fall into my again? He will never come under the spell of my / ajnam.

 = [vidy dhanam sarva dhant pradhnam]. Learn to respect mahtms

based on their virtues and wisdom.

lok 36

 -"
"y-R |{ - " +
so'ham-vicro
vicro vapurtmabhve shyyakr para-mrgana sya I
-

svat maikya-siddhau sa punarnirartho yath naratva-pramitir-narasya II | 36+2 |

Form attachment to stra, acrya & vara; grow, and drop the attachment! [32, 34, 36]

:
Mahvkya

vicr

is

[so'ham-vicra

very,

very

shyyakr]

relevant,

valid,

In

the

purposeful

&

initial

stages,

compulsory.

this

"That

Paramtma, 'I' the jvtm AM". [jvtma-paramtma-aikyam]. It is a great sdhanampramnam = means. [pram = basis].

"

[paramrganasya]

In

the

search

of

moka,

until

aham brahm
rahmsmi"

"

becomes a fact for me; as long as jvatma bhava continues; I should take to this
sdhan. Sasr can be defined as a struggle to become someone else {a target / a
goal}. Purnatvam / Satisfaction is not connected with the completion of any project. I am
purna / complete inspite of imcomplete projects.

67

"y R

= [svtmaikya siddhau] - Once I have

discovered jvtma-paramtma-

aikyam, I do not connect my purnatvam / satisfaction to the completion of any project.

: = [sa nirartha] - Vednta-vicra is not required for fulfillment. [It should be a

non-binding desire].

 "

= [yath naratvapramitir narasya] - A normal

person need not repeatedly do japa that "I am a jva" /

it is already a fact for him.

g: = [manushya] - because,

Fact,
Fact, is not meant for japa. : = [nirartha] - It is redundant

for a human-being. Similarly, for a wise person, "Aham Brahmsmi" is neither required
for enquiry nor for japa.

lok 37

%  % :

I w  +
dvaitam vicre
vicre paramrthabodhe tvadvaitamityesa na sdhuvdah I
gavesa
n
t prgdasa me vinast e pasc cca labdhe dasa matvamekam II | 37+2 |
Moka is not an external event.

Class Twenty Three -

Only if the nature of advaitam is clear, a clear undersanding of mukti, of knowledge, of

not an

bondage is possible. Advaitam is not something which is produced in future [

event]; and because of the same reason, advaitam is not a particular state also; and not
a particular experience
experience also, that we work for. The reason is that, all these three [event,
state & experience] are bound by time.

" : = [jtasya hi dhruvo mrutyuh].

Similarly, a state - whether it is an ordinary or a mystic state - is also bound by time.

An experience also is bound by time; because, any experience happens in time. Due to
this fact, the advaitam that obtains in suupti, samdhi and in pralayam are not really
advaitam at all. It is a misnomer. All these are temporary. Temporary advaitam is a false
name given to unmanifest dvaitam / potential dvaitam.

Advaitam is a FACT which

obtains all the time. This knowledge is NOT an EXPERIENCE; because, experience is a

68

mental

event

which

will

be

replaced

by

other

experiences.

Knowledge,

unlike

experience, is an intellectual event and so will be there permanently once it takes place.
The Knowledge that 2+2=4 will always be there. Therefore, where the word knowledge'
is to be used, we should never use the word experience.

We

require

advaita

jnam.

The

word

jnam

is

always

associated

with

fact.

Whereas, an experience can be associated with a fact or a non-fact also. For example,
sun rise is an experience; but, it is not associated with a fact. Knowledge of Advaitam
is associated with a fact. Therefore, that Knowledge will never be displaced by any
experience / dvaitam. Advaita jni also will experience jgrat dvaitam, svapna dvaitam
and suupti advaitam! This has to be applied to my Brahmatvam also. I am not going to
become Brahman. {event}. I am not going to experience Brahman. I am not going to a
state in which I am Brahman.

I am ever Brahman is the fact.

: = [na sdhuvdah] - The following idea is a false notion.

% = [dvaitam

vicre] - "At the time of enquiry and sdhana, there is dvaitam or bondage;

 =

[paramrthabodhe] - and, at the time of Reality {in future}, there will be advaitam".
= [iti] - "I am bound now and I will become free later" - is the misconception {in the mind
of every seeker. He looks forward to moka as a future event!} Such a vda is : =
[na sdhuh] - not at all correct.

The Tenth boys example is relevant here. The Tenth boy was present not merely when
he was found; but, also during the search! He was always there! Only the notion, that
the Tenth boy was lost, was dropped, to gain peace! That knowledge is an intellectual
event; but, the emotional consequences are lost; because, he is no more worried about
confronting the parents.

Similarly, when we are looking for happiness, security, immortality, peace etc., we are
looking for the Tenth boy; a temporary emotional solution. But then, stra comes and
tells us that "It [all that you look for] is you yourself!" {tat tvam asi - That Brahman, you

69

are!} But, even after getting the name Brahman, we continue to hunt for Brahman! Just
as the Tenth boy wants to meet the Tenth boy. So, that Brahman is not an event to
happen. That Brahman is not even a transformed version of you.

That Brahman you

were;
were; that Brahman you are;
are; and That Brahman you ever will be!
be!

It is an intellectual

event; but something to be known, realised, understood. And when it is gained in terms
of Knowledge, no experience can displace that Knowledge. Prrabdha experiences
cannot displace the Knowledge that I am Brahman. 'I am Brahman, inspite of my
physical and emotional conditions!'

= [dasamatva ekam] - The status of being the 10th boy is a fact, obtaining all

the time; even when the 10th boy was thought to be lost.

- before the process of enquiry; and at the time of enquiry also; and,
even after enquiry,

= [labdhe] - and when the 10

th

= [gavesanat prk]

3 = [pasct] -

boy is attained [found / traced].

lok 38

\ R  
a`  # 3 : +
karomi karmeti naro vijnan bdhyo bhavet karmaphalam ca bhoktum I
vichradhut hrd i kartrt cet karmatrayam naya
nayati saiva mukti: II | 38+2 |
The ahakr plus tm mixture is the meaning of the word I; because, Pure tm
cannot say I because it has no instrument. Pure ahakr also cannot say I, because
it is jadam. Of this inseparable mixture, the tm part is Satyam and the ahakr part

trtvam belongs to the mithy ahakr part; it does not belong to tm.

is Mithy. kar

At the time of ignorance, my higher - tm - nature is not known. Therefore, I take

myself to be the ahakr.
When

ahakr

is

real,

When the reality is not known,

known, the unreal becomes real
real!
kar

trtvam,

bhok

trtvam,

karma,

karma-phalam,

sukham,

dukham, sasr - everything - becomes real. Therefore, ahakr must be made

unreal. Original Consciousness must be claimed as Myself.

through tmtm-jnam
jnam - is called mokah
mokah.
70

Falsification of ahakr -

: = [narah vijnan] - An ignorant person falsely considers that "I am the

ahakr".

= [karma karomi] - "I am doing" [varieties of karma].

 

R: = [karma-phalam bhoktum bdhyah bhavet] - {therefore} "I am compelled to

experience karma-phalam".

= [vicrdhut] = Through guru-stra upadea, ahakr {the doership} is

# 3

falsified.

= [karma-trayam nayati] - samcita, gmi and prrabdha are

destroyed. Prrabdha anubhva is seen as mithy by a jni. And what is mithy is not
counted.

: = [sa eva muktih] - This falsification of karma alone is mukti.

lok 39

- -- " "

R " " - - -- +
bahutva-bhave sati mokamoka-cint bandhastu kasyeti vicrn
vicrne na I
sidhde svayam svtmani nitya-mukte kva bandha-cint kva mokamoka-cint II | 39+2 |
Really speaking,

moka
moka is not possible;

bondage. Vednta clearly says that,

because, moka is defined as removal of

'there is no such thing

thing called bondage;
bondage; because,
because, it

is only a notion in the mind'

mind'. When bondage itself is not there, where is the question of
its removal? Therefore, accepting moka IS, is accepting bondage.

is,
is, understanding that there is no bondage to
to be removed.

Moka
Moka - in vednta
vednta -

It is like the elimination of

rope-snake through understanding the rope! The word moka is a figurative expression

bandha abh
abhva jnam
jnam" is figuratively

for the Knowledge that there is no bandha. "

called moka. Bandha - moka at

attattva
tattvam is the aim of vedntic study.
Class Twenty four:--

Since this universal bondage is accepted by all, they talk about a "solution" to the
problem. And every daranam presents a solution for bandha-nivti or moka. But,

moka
moka is never possible;
possible; and in

Vednta alone has got a unique view. Vednta says, "

fact,
fact, never required;
equired; because,
because, the problem of bondage itself is a taken for granted

71

problem, without any enquiry. It is just a bhr

bhrnti". Thus, in the vision of Vednta, bandha
itself is non-existent. When bandha itself is not there, where is the question of moka?
Vednta cannot prescribe a sdhana for moka; because, the very sdhyam - "moka" is not acceptable to Vednta. But, unfortunately, the whole humanity is working for
moka; and the whole humanity wants a sdhanam for moka. Therefore, if vedntin
wants to market his moka, he has to present his teaching as a sdhanam for moka.

The

negation

of

bondage

and

seeing

the

irrelevance

of

moka

{after

enquiry}

{ { -:  K:

figuratively presented as "liberation". [

]

na

dharmo

na

crtho na

sivoham || [nirvana satkam].

kmo

na

mokah

cidnanda

rpah

is

sivoham

 -  = [bahutvabhve sati moka cint] -

The anxiety for moka is relevant, if there is [real] bondage for the human-being.
Therefore, should not a person ask, "do I have bondage or not?"

But, unfortunately, nobody asks, "do I have bondage or not?" So, Vednta, first draws
the attention of the seeker, by promising moka and then Vednt puts the student into
the "Self-enquiry" path, so he can find out whether Self is bound or not.

: " = [bandhah tu kasya?] - Who is bound? {when you say 'I am bound'}.
The mortality of body is not a problem; because, we all know that bodys nature is
mortality and mortality of tm is also not a problem; because, tm is not mortal.
Therefore, when you say I am mortal, there is problem. = [iti vicrnena] by this {guru-stra-sahita} enquiry,

"  R = [svtmani nityamukte siddhe]

- we will be able to clearly convince ourselves that "our own Real nature is ever free".

  = [kva bandha cint?] - Where is the thought of bandha? -  = [kva

moka cint?] = Where is the thought of moka?

lok 40

K^K^ K 
# y: ": : -: +

72

rup
iny arup
iny ubhaytmik ca muktis-trirup eti vido vadanti I
idam trayam y vivinaktyahandhh tasyh prana
a paramrtha-muktih || 40+2 ||

 : #K = [vidah vadanti muktih trirp] - Scholars talk about three types

of mukti. {} K {} K {}  - [1] rupin [2] arupin [3] ubhaytmik.
:

[1] Liberation is a state of jva, with arram; a liberation, in which, liberated jva is
embodied. [Jaimini, visistadvaitam etc.]. Jva goes to one place / loka and has a body,
[rupin]. [2] Unembodied state is liberatation. Or, arupin muktih or aarratva-muktih
[bdarih]. [3] Ubhaytmik muktih = jvan-muktih {sa-deha muktih] & videha muktih.

it is the end

Ramaa Mahari says that, "if you ask me what is mukti?", I will say that, "

of ahakr" [which alone divides mukti into three types!]

: #  = [ahandhh idam trayam vivinakti] - ahakr continues, in the

name of classifying mukti. ": : = [tasyh prana] - Let that ahakr go away.
Let it be destroyed. {understanding that ahakr is only vyvahrika satyam. Mithytva
niscayah eva paramrtha muktihII

With this, saddars

anam teaching part is over.
saddarsanam
The essence of the teaching is [1] ahakr is the cause of all problems, not the world. [2] Tackling ahakr is the
only solution. The "reality" attached to ahakr is the poison. It should be defanged.
[3] ahakr can be tackled only by tm-jnam. [4] tm is of the nature of Sat /
Existence. Therefore, Saddaranam is the only method of tackling ahakr. [5] That
tma-daranam is possible only by tm-vicr [done with the help of guru and stra].
Systematic vedntic study is required.

lok 41.

73

Ramaa Mahari has composed this pure work Saddaranam in Tamil -

{ulladu nrpadu}. This sacred and uplifting scripture has been rendered into

Sanskrit by vasistha Ganapati Muni.

 8R |  R
 I^-R Yq
saddaranam drvida-vnn ibaddham maharsi n sr ramane na su ddham I
prabandham-utkrs t a m amartyavny manud hya vsist a munir-vyatnt II | 41 |

 8R

= [saddaranam drvida-vnnibaddham] - This Saddaranam

[or, knowing the Sat Brahman - knowledge of the Reality] was originally composed in
Tamil language [And the title was, Ulladu Nrpadhu].

R = [suddham] - It is a pure

work, without any logical defect {artha dosa} and language defect {abda dosa}. [fire is
cold is artha dosa; and, fire are hot is abda artha dosa}. Any composition, which is
free from these two dosa - is called suddham.

 I = [utkrstam] - It is parvidy - the

greatest knowledge.

| = [maharsin srramanena] - It is composed by

Y:
translated

{:}
this

Tamil

sri. Ramaa Mahari.

= [vsista munih] {ganapati} anudhya] - vsista munih has

work;

^

[amartyavny]

into

Sanskrit

language.

q = [vyatnt] - He composed this Saddaranam.

lok 42


-O
satattvasram saralam dadhn mumukulokya mudam dadn I
amnusa
sr raman yavn -mayuk habhittirmunivgvibhti II | 42 |
The glory of the Sanskrit version is talked about.

= [munivgvibhti] = The

words of vsista muni {means, Saddaranam} is also excellent / shines out.

- [satattvasram dadhn] - Giving the teaching of the Reality / Sat as the ultimate
Reality {noun}; = [saralam] - in a simple manner; = [mudam dadn] - [and

74

through

this

teaching]

catustaya sampannah}.

it

gives

the

greatest

joy

of

moknand,

{to

the

sdhana

= [mumukulokya] - for those people who are all

mumukus.

My work [says, Ganapati Muni] is like a mirror which does not have its own effulgent. It
is shining only with the captured glory.

O: = [bhittih] - Saddaranam is like a wall full

3:} = [mayukha {praka rashmayah}] - capturing the brilliant

rays of = [sr ramanya vn] - sr. Ramas teaching. {Ramaa Mahari is
like the Sun;
un; his teaching is like the rays;
rays; and this Sanskrit version is like the mirror!
mirror!}
 { O:} = [amnuSha sr ramanya {vn mayukha bhittih}] =
of mirrors {

sri Ramaa Mahari is like an avatra-Mahtm.

75

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