16 RESIDENTIAL VEDANTA COURSE (2014-16) · 2019-11-09 · (Brahma sutra bhashya) begins with...

Bhagavan Sri Ramana Maharshi’s Saddarshana _______________________________________________________________________________

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॥ हरि: ॐ॥

SANDEEPANY SAADHANALAYA MUMBAI

16TH RESIDENTIAL VEDANTA COURSE (2014-16)

Bhagavan Sri Ramana Maharshi’s

Saddarshana

Class notes of the 23 Talks (December 28, 2015 - January 19, 2016) delivered by

Swami Bodhatmananda, Acharyaji, 16th Batch Vedanta Course

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By Students of Sandeepany Sadhanalaya

Chinmaya Mission, Saki Vihar Road, Powaii, Mumbai, Maharashtra 400072, India

Dedicated with our humble offering of gratitude to our Acharyaji and the entire Guruparampara


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Saddarshana

Table of Contents Talk #1 - December 28, 2015

Verse 1 – What is Saddarshana and how we can gain it though path of Knowledge.

Talk #2 - December 29, 2015 Verse 2 – Approach to the same Truth by path of devotion.

Talk #3 - December 30, 2015 Verse 3 – Truth is all inclusive.

Talk #4 - December 31, 2015 Verse 4 – Enquiry into the reason for plurality and differences. Verse 5 – Role of discussion in perceiving the Truth.

Talk #5 - January 1, 2016 Verse 6 – “Is the Lord with or without form?” Verse 7 – How do we experience this world of plurality?

Talk #6 - January 2, 2016 Verse 8 – The world is nothing but the mind. Verse 9 – The root of the mind is the immutable Reality.

Talk #7 - January 3, 2016 Verse 10 - Relevance of spiritual practices in the direct path of enquiry. Verse 11- In that abidance will disappear all duos and treys.

Talk #8 - January 4, 2016 Verse 12 – The enquiry into pair of opposites with an example. Verse 13 – The enquiry into a triad with an example.

Talk #9 - January 5, 2016 Verse 14 – When dualities and triads end, Knowledge shines; It is never nothingness. Verse 15 – The Self alone makes many-ness existent.

Talk #10 - January 6, 2016 Verse 16 – By inquiry into the origin of ‘I’, all concepts of otherness disappear.

Verse 17 - Take some time to enquire about Time and end up in सत ्! Talk #11 - January 7, 2016

Verse 18 – “I am beyond Time; Space does not contain Me.” Verse 19 – The ajnani and the jnani are both embodied. The difference is their view of the body

Talk #12 - January 8, 2016 Verse 20 - The Janani and the ajnani - both live in the world. The difference is their view of the world.


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Talk #13 - January 9, 2016 Verse 21 – Enquire: where does fate begin and self-effort end? The answer: who is asking the question?

Verse 22 – True ‘Ishvara darshanam’. Verse 23 – Become one with the Lord. Be the food that is eaten by Him.

Talk #14 - January 10, 2016 Verse 24 – A technique of meditation on the Self to gain the Supreme.

Talk #15 - January 11, 2016 Verse 25 – Inquire into the birthplace of the ego, the “I” sense.

Talk #16 - January 12, 2016 Verse 26 – How ego is born and what are its different names. Verse 27 – Biography of the ego.

Talk #17 - January 13, 2016 Verse 28 – Seek the source of the ego ; that is the way to victory. Verse 29 – True abidance is to say “ I am” ; never “I am This” Verse 30 – How one can get to the root of one’s ego?

Talk #18 - January 14, 2016 Verse 31 - Types of thoughts to be entertained during contemplation. Verse 32 - The fall of the ego; the rise of the Self Verse 33 - What happens to the bondage and duties after Realization?

Talk #19 - January 15, 2016 Verse 34 – Why it is so difficult for the mind to abide in the Truth? Verse 35 – In the knowledge of Self, there are no knower, knowledge or known.

Talk #20 - January 16, 2016

Verse 36 - Having understood nature of Self, gain निष्ठा. Verse 37 – Abidance in the Self is the only true accomplishment.

Talk #21 - January 17, 2016 Verse 38 – How long does one need to inquire? Verse 39 – Truth is non-dual all the time.

Talk #22 - January 18, 2016 Verse 40 – Nature of Liberation: doership is washed away and so also three types of actions. Verse 41 – Who is bound? Who has the anxiety for Liberation?

Talk #23 - January 19, 2016 Verse 42 – Liberation is the end of the ego that examines the nature of Liberation Verse 43 – Vasistha Muni acknowledging the translation of Maharshiji’s Tamil version. Verse 44 – Vasistha Muni reflecting Maharshiji’s teachings to benefit seekers.


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Talk #1 - December 28, 2015

ॐ सह िाववतु। सह िौ भिुक्तु। सहवीर्य ंकिवावहै। तेजस्वव िावधीतमवतु। मा ववद्ववशावहै॥ ॐ शास््तिः। शास््तिः। शास््तिः॥

श्रनुत वमनृत पुिाणािाां आलर्यां करुणालर्यां | िमामम भगवद्पदां शङ्किां लोकश्किां ||

ईश्विो गुरुिात्मेनत मूनतिभेदववभागगिे | व्र्योमवद् व्र्याप्तदेहार्य दक्षिणामूतिरे्य िमिः ||

सस्चिदाि्दरूपार्य ववश्वोत्पत्त्र्याददहेतवे| तापत्रर्यवविाशार्य श्रीकृष्णार्य वर्यां िुमिः||

समवत जि कल्र्याणे निितां करुणामर्यां | िमामम गि्मर्यां देवां सद्गरुुां ब्रह्मववद्विम ्||

We have studied many प्रकिण ग्र्थs (prakarana granthas) and many Upanishads. Tattva Bodha, Atma Bodha, Sadhana Panchakam, Vivekachoodamani, Panchadasi, Upadesha Sara, Drg

Drishya Viveka and so on among the प्रकिण ग्र्थs. Isha, Kena, Katha, Mundaka, Aitareya, Chandogya, Kaivalya, Amrita Bindu – 8 Upanishads have been studied. Now, you are going to

study one more प्रकिण ग्र्थ. You have already seen many texts. But this text is different. Familiarity will be there as far as the teaching is concerned, but the style will be a little

different.

We have already seen the life history of Bhagavan Ramana Maharshiji, when we studied

Upadesha Sara. The best gift we can offer to Acharyas is to study their work, to learn from

their teachings and be one with them. That is the highest offering that we can give.

The work what we have in our hand, is not the original version of Bhagavan Ramana

Maharshiji. The original work was in Tamil. What we are going to be studying, is the

Sanskrit translation of that work. Maharshiji composed many texts in Tamil and in other


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languages including some in Sanskrit. This work in Tamil is called ‘Ulladu Narpathu’.

Maharshiji called this work as “40 verses” like Panchadasi (15 Chapters). He did not give a

specific title. Maharshiji’s scholarly disciple, Vasishta Ganapathy Muni translated it into

Sanskrit which is what we have now. To the original 40 verses, Vasishta Muni added two

verses at the end. Ramana Maharshiji himself added two verses in Sanskrit in the beginning

as मांगलाििणम ् (mangalacharanam), separate from the 40. So, totally it became 44. That is how this work is available to us.

This work is not like Upadesha Sara or other प्रकिण ग्र्थs that we studied earlier. Generally, in a text, there is a flow and there are topics. For example, in Upadesha Sara, the first three

shlokas are on कमि-र्योगिः (karma yoga), then a few shlokas are on भस्क्त-र्योगिः (bhakti yoga), then अष््ाांग-र्योगिः (ashtanga yoga) and final set of shlokas are on ज्ञाि-र्योगिः (jnana yoga). So, at least some thought flow is seen. And, of course, if you study Bhagavan Shankaracharyaji’s

work, there is a very systematic thought flow. After मांगलाििणम ् (mangalacharanam), there will be importance of अिुबांध ितुष््र्य (anubandha chatushtaya) in which साधि ितुष््र्य (sadhana chatushtaya) will be described. Then, मशष्र्य (shishya) approaching the teacher followed by त्वम ्पद वविाि (tvam pada vichara), तत ्पद वविाि (tat pada vichara). In that manner, it will be very systematic. The one text that you studied which did not follow this is

दृग ्दृश्र्य वववेक (Drg Drshya Viveka), in which the author goes straight into teaching. Starting from an object, in the first stanza itself, Acharya takes you to साक्षि (sakshi). From रूपम ्दृश्र्यम ्(roopam drshyam), directly he goes to दृगेव ि तु दृश्र्यते (drgeva na tu drshyate). That is a somewhat unconventional style which Acharyas have used. But we could break that text also

into त्वम ्पद वविाि and तत ्पद वविाि. The first 12 shlokas were on त्वम ्पद वविाि, then तत ्पद वविाि, followed by मार्या (maya), वविेप शस्क्त (vikshepa shakti), आविण शस्क्त (avarana shakti) and निददध्र्यासिम ्(nididyasanam) at the end as साधिा (sadhana).

In this text, you will not find such a flow. In fact, Maharshiji himself has said elsewhere that

this work is a collection of separate topics or shlokas written at different times. It is not that

he sat down and continuously composed everything that came to him. Therefore, these are


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as though discrete with different ideas. Either one shloka by itself or two or three shlokas

will have the idea. That process will be completed and then some new idea will follow. That

is the style in this work.

As far as Ramana Maharshiji is concerned, many people have thought that he is teaching

something different. By saying that, they want to give glory to Ramana Maharshiji - that

Maharshiji is different from other teachers and he is teaching something else. But they do

not know that there is a danger in making such a statement. Because if somebody says that

what Ramana Maharshiji teaching is different from Vedanta, then what will happen is, since

Vedanta has its own अिुबांध (anubandha), then the Acharya will be out of the Vedanta tradition. His अिुबांध will be different; his ववषर्य (vishaya) and the प्रर्योजिम ्(prayojanam) will be different. So, either you have to say it has the same ववषर्य as Vedanta, that is, ब्रह्म-आत्म -ऐक्र्य (Brahma Atma Aikya) and it has the same प्रर्योजिम ्as आत्र्यांनतक दिुःख निववृि (atyantika dukkha nivirti) and पिमािांद प्रास्प्त (paramananda prapti) as Vedanta or it will become a separate Darshan. They, who make such statements, what they actually want to say is that

his style is different and that we accept. Maharshiji’s style is different, but not his teaching.

And that is why we study his works also as any other Vedanta Acharya. If you can

remember, in 10th Chapter of Panchadasi, there is the discussion on अहम ् (aham) and इदम ्(idam). Same idea we saw in Upadesha Sara. Bhagavan Shankaracharyaji’s ब्रह्म सूत्र भाष्र्य (Brahma sutra bhashya) begins with अवमद् (asmad) and उवमद् (usmad) – ववषर्य and ववषनर्य (vishayi). There, he takes up आत्मा (atma) and अिात्मा (anatma) as अहांकाि (ahamkara). So, Ramana Maharshiji’s teaching is not different. His style is a little different. Because of his

unique style and approach, Ramana Maharshiji became well-known. In one of our

meditation sessions, I had read verse 34, where he writes आह वफु ा्ं तत ्त्वम ्अमस इनत वेदिः (aaha sputam tat tvam asi iti vedaha). So, तत ्त्वम ्अमस (tat tvam asi) is included here. There cannot be वेदा्त वविाि (Vedanta vichara) where महा-वाक्र्य (maha vakya) is not taken into consideration.


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Ramana Maharshiji as Acharya: As you know, Ramana Maharshiji, in his young age, left

his home for Arunachalam. Maharshiji might have had पूवि सांवकािs (purva samskaras) from previous lives which pulled him towards Arunachalam in Thiruvannamalai. That is where

he spent all of his time. We do not know if he had formal teacher from whom he did

श्रवणम ् (shrvanam). But he did refer to lot of Vedantic works. Maharshiji uses the terminologies including तत ्त्वम ्अमस, etc. Therefore, we can say he had informal learnings into Vedanta in this life and in his previous lives, Maharshiji must have done श्रवणम ्and those सांवकािs (samskaras) had manifested in this life.

This is in brief about Maharshiji and his work सद्दशििम ्(Saddarshanam).

Now, what is the meaning of the word sat and the word darshanam? सत ् (Sat) plus दशििम ्(darshanam) becomes सद्दशििम ्– Vision of Truth. In Chandogya Upanishad Chapter 6, we had seen the Vision of Truth. सत ्एव सोम्र्य इदमग्रमासीत ्एकमेव अद्ववतीर्यम ्(Sat eva somya idamagramasit ekameva advitiyam). The Truth sat is That which was there before this seeming

creation appeared and It is one without the second, non-dual. We studied in Chandogya

Upanishad about what is that Sat and what is Its nature. Its vision is nothing but knowing

that ‘That Sat I am’. This is called सद्दशििम.् It is the अपिोि ज्ञािम ् (apparoksha jnanam). For that ज्ञािम,् what I should do? As it is said in Brihadaryanyaka Upanishad, आत्मा should be known, recognised आत्मेव दृश््व्र्यिः कतिव्र्यिः (atmave drstavyaha karthavyaha). How? श्रोतव्र्यिः मांतव्र्यिः निददध्र्यामसतव्र्यिः (shrothavyaha, mantavyaha, nididyasitavyaha) – श्रवणम,् मििम ् and निददध्र्यासिम ्(shravanam, mananam and nididyasanam) should be done. Once we do श्रवणम,् which we do here, we should use र्युस्क्त (yukti), the logic to think and explain to ourselves, ‘Yes, it makes sense’. That is मििम ् - तकि तिः मििम ् कुर्याित ् (tharkathaha mananam kuryat). आिार्यितिः श्रवणम ् कुर्याित ् (Acharyataha shravanam kuryat) and तकि तिः मििम ् कुर्याित ् . From Acharya, you should do श्रवणम.् Using that logic, you should then do मििम ् (mananam). And then do निददध्र्यासिम.् In निददध्र्यासिम,् I should recognise for all time the Truth which is understood through श्रवणम ् and मििम.् That practice is called निददध्र्यासिम.् Saddarshanam is going to happen only in this way. Truth, which is revealed by the


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Upanishads, दशििम,् the technique, which is revealed by Upanishad, is what is going to be applied. Now, if I want to do सद्दशििम,् what should I do? When I want to do सूर्यि दशििम ्(Surya darshanam), what will I do? I will go to where Surya is available for दशििम.् But for सद्दशििम,् where will I go?

The whole Universe has सत ् as its उपादाि कािणम ् (upadana karanam), material cause. Therefore, if I can take anything in this Universe, I can come to सत.् Ramana Marshiji’s style is going to be this: you start from anything in this Universe, you will come to सत.् Any aspect of जगत ्(jagat) if I take, it can take me to सत.् Any aspect of जीव (Jeeva) can take you to सत.् जीव has कताि (karta) aspect which can take you to सत.् जीव has भोक्ता (bhokta) aspect which can take you to सत.् प्रािब्ध (Prarabdha) can take you to सत.् Anywhere you start, Maharshiji will take you to सत.् This is his style!! We saw the example in दृग ्दशॄ्र्य वववेक; you can start in any दृश्र्य (drshya), your focus will be दृष््ा (drshta), the Seer. Which object you are experiencing is not important as long as you know from दृश्र्य, how to go to दृष््ा. In the same way, here also, where you are starting your enquiry is not important or critical as long

as you know how to arrive at सत.् This approach can be followed by anyone. This is Ramana Maharshiji’s specialty. It is like some sweet shops specialised on certain sweets. For example,

Sri Krishna Sweet Shop’s specialty is Mysore Paak.

In this enquiry, even though anything in this creation can be taken to arrive at सत,् Ramana Maharshiji has something special to offer. Ramana Marshiji says, enquire into अहम ्which is easily and readily available all the time instead of इदम.् अहम ् is available to all and that too all the time, but other things may or may not be available to all. This is one point. There

is one more significant point: when I understand origin of everything is सत:् the origin of the death is सत;् the origin of this cube is सत;् the origin of the river is सत;् I can conduct that kind of enquiry but my sorrows will not go. My sorrows will go when I realise that “I

am that सत”्. Therefore, अहम,् the अहांकाि, has to be enquired into and its essential nature as सत ्has to be understood. सत ्as the origin of sun and moon and stars and the whole Universe will only give me पिोि ज्ञािम ् (paroksha-jnanam) of सत ् (Sat). It will not give me


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अपिोि ज्ञािम.् Therefore, अहांकाि वविाि (ahamkarara vichara) as Ramana Maharshiji puts it, which is enquiry into अहम,् is very, very, important.

In the language of Mundakopanishad, enquiry into nature of जगत ्and recognising that it has its origin in Sat will still be अपिा-ववद्र्या (apara-vidya). But when I understand ‘I am that Sat’, then that is the पिा-ववद्र्या (para-vidya). That अिि (akshara) is me; I am that Truth – that is पिा-ववद्र्या and that is ignorance dispelling knowledge. That is what I should do. In other words, all other knowledge will add feathers to my cap and my अहांकाि will get fattened. That अहांकाि will feel that, ‘I now know this also.’ But I will continue to think that I am अहांकाि. वेदा्त वविाि (Vedanta vichara) is not for this purpose. Vedanta vichara is to understand that this अहांकाि is ममथ्र्या (mithya). Because ahamkara is ममथ्र्या, problems of अहांकाि is ममथ्र्या. Therefore, शोक-मोह-भर्य (shoka-moha-bhaya) of अहांकाि are ममथ्र्या. Therefore, I am free, mukta. That is Liberation. Otherwise I know everything; I know what is

जगत ् कािणम ् (Jagat Karanam), अमभ्ि निममि उपादाि कािणम ् (abhinna nimitta upadana karanam) and whole description I can give. But my problem is: I have the list of problems; I

have this problem; that problem and so on. What have we studied? ब्रह्म-ववद्र्या (Brahma Vidya). If problems persist, we have not studied anything. ब्रह्म-ववद्र्या has to knock out that अहांकाि.

Because Ramana Maharshiji uses direct method which is called आजिव मागि (aarjava marga) straight path - no beating around the bush; straight you are going to enquire the अहांकाि itself, ‘What is this अहम’्? That way the false nature of अहांकाि will be revealed and its ममथ्र्यत्व (mithyathva) will be known. Not otherwise. Therefore, here there is no attempt to not face the inevitable. You have to get it. Ramana Marshaiji’s main focus is that, “To face

the अहांकाि what you are afraid of?”. What we are afraid of is losing this individuality. If this individuality is questioned, then I wonder where I will end up. Maharshiji says, “Don’t

worry”. Vedanta says, “Don’t worry. You are infinite. Don't be afraid of letting go of this

finite ego”. This is how enquiry must be conducted.


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The name Bhagavan Ramana Maharshiji was given by Vashishta Ganapathy muni only. Up

to that point he was called as Venkata Ramana. Maharshiji’s approach is, “You face that

अहम.् Don’t try to avoid it. You will know the Truth”. As far as method of enquiry is concerned, Ramana Maharshiji uses the word अहांकाि वविाि (ahamkarara vichara), Enquiry into अहम.् In Vedanta, in our traditional texts, it says enquire into ब्रह्म (Brahma) - अथातो ब्रह्म स्जज्ञासिः (atato Brahma jignasah). But, Maharshiji uses the word अहांकाि वविाि. But, if you have studied the traditional शावत्रs (sastras) properly, then you will not have any doubt or confusion. To give an example in Vedantic context, अहांकाि वविाि means enquiring into the nature of snake. आत्म वविाि or ब्रह्म वविाि is enquiring into the nature of rope. What the साधका (sadhaka) is familiar with is the snake. That is what he sees. Now you enquire what is this snake and you should come to ब्रह्म. You have to come to सत.् This is how Maharshiji approaches.

So, why अहांकाि वविाि? अहांकाि is readily available all the time. More importantly, unless I recognise I am सत,् अज्ञाि निववृि (ajnana nivritti) does not take place and therefore, निववृि will not take place. I have to know I am that Sat – not that there is some Sat which origin of

जगत ्is. Enquiry can be started from any point but Maharshiji prefers starting the enquiry from अहम.् That is the approach in सद्दशििम.्

As साधका, what should I do I sit down and think, “What is this अहम ् – अहांकाि”? You replace that अहांकाि word with your name. Who is this ‘I’? I must sit down and think. In meditation, you think whether this अहम ्is continuous presence or it a thought? You have to think and face it. You have to let the whole world disappear for that much of time. “Do I

feel अहम ्is a ववृि (vritti)? Or do I feel अहम ्is a presence all the time? Do I feel that ‘I’ is a thought? I feel ‘I am’ there all the time”. Otherwise, we will be studying all these texts but

we will have no idea of what is this अहम ् ववृि that we are talking about. After these Saddashanam classes, at least as long as this text is going, you take some time off and think

quietly. You have to think and keep your mind away from the world. If I am interested in

इदम ्or इदम ्takes over, अहम ्ववृि will not take place. That is why, to come to अहम ्ववृि


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itself will take some time. For the rajasic mind, it will take longer. “What is this I? What is

this individuality?”. When we sit down and think, only then will we start getting some idea

about what is said in Vedanta. “What is this I-thought? Is it changing or not changing? If it

is not changing, it must be आत्मा”. The main वववेक (viveka) is going to be अहांकाि-साक्षि वववेक (ahamkara-sakshi viveka) or अहांकाि-कू्वथ वववेक (ahamkara-kutasta viveka). Now that we have studied enough texts, we have to face this. You have to sit down and enquire. Today,

we are completing 16 months. We have to see how much more we have to dwell on this

aspect. अहम ् appears to be कू्वथ. Reading, understanding, and after that, observing/ recognising the Truth which is evident. This is how सद्दशििम ्will take place.

In the introduction of the text, Pujya Guruji has given, “Am I a fit student?”. There is an

acid test given for a fit student in page 10.

“If required to do so, am I willing to do what I do not like and give up what I like?”.

“If I am told that Truth would disturb or end my present way of life, am I still willing to give

it up and know the Truth?”.

“If I am faced with the fact that the Truth is somehow terrible and bitter, am I willing to

know it?”.

“Am I willing to pursue it, whatever the cost? I may even have to face death like

Nachiketas”. You read the rest.

Maharshiji will take discrete ideas. So, first let us see the invocation now - मांगलाििणम.् We are going to invoke God’s grace, Pujya Gurudev’s blessings and all Acharyas’ blessings. We

offer our salutations to Bhagavan Ramana Maharshiji and we take up this work.

Commentary is given by our Pujya Guruji.

सत्प्रत्र्यर्यािः ककां िु ववहार्य स्तां हृद्रे्यष गि्ता-िदहतो हृदाख्र्यिः ।


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कथां वमिामवतममेर्यमेकां तवर्य वमनृतवतत्र दृढैव निष्ठा ॥ १॥

मांगलाििणम ् shlokas, as you know, are of different types. One type is where salutations are offered to Bhagavan and Guru like you have seen in Tattva Bodha and Vivekachoodamani.

This type is िमवकाि (namaskara) type मांगलाििणम.् In Atma Bodha, मांगलाििणम ्indicates the अिुबंध ितुष््र्य (anubanda chatushtaya). This is the second type. The third type of मांगलाििणम ् is the type given in this text which is called ववत ु निदेशात्मक (vastu nirdeshatmaka), where Truth is revealed. Sometimes all three or two are also put together in a

मांगलाििणम.् In this मांगलाििणम,् only Truth is spoken of. What is the subject matter i.e. the Truth is indicated in मांगलाििणम?् There are two मांगलाििणम ् shlokas – verse 1 and verse 2. First one talks about निगुिण ब्रह्म (nirguna Brahma) and the second one talks about सगुण ब्रह्म (saguna Brahma). Again, it is not necessary to have िमिः (namaha) in the मांगलाििणम.् Just by remembering the Truth either सगुण or निगुिण aspect, the मांगलाििणम ्is done. That utterance is itself the मांगलाििणम.् Proper beginning of the text is done this way by starting with the मांगलाििणम.् In our book, they have given the word-for-word meaning in a prose order – like a sentence.

Summary of the of the first shloka: How can I remember Sat because I am सत.् This is how Maharshiji begins!! कथां वमिामवतममेर्यमेकां ? (katham smaramatamameyemekam). Then what do you mean by ‘remembering the Truth?’. Being the Truth is remembering the Truth!! The

style is different here. This text is going to be fast pace only. What is सत ्is given in the first two lines and the last two quarters says how can I remember that सत ्because I am that सत.् In the first two quarters, it says, “Is it possible to have any thought without सत?्”. Without Existence, is it possible to have anything including the thought that I am doing namaskar?

This सत ्exists even when the thoughts don’t exist.

ॐ पूणिमदिः पूणिममदां पूणाित्पूणिमुदचर्यते। पूणिवर्य पणूिमादार्य पूणिमेवावमशष्र्यते॥ ॐ शास््तिः शास््तिः शास््तिः॥


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Saddarshanam is a very advanced प्रकिण ग्र्थ unlike the प्रकिण ग्र्थs that you have studied earlier like Tattva Bodha, Atma Bodha and Vivekachoodamani. Also, Saddarshanam does not

elaborate or highlight details like the disciple’s qualification, approaching the teacher,

asking the question and so on. It expects that the students are already familiar with many of

the Vedantic concepts and therefore, it is advanced as far as composition is concerned. As

far as subject matter and the teaching are concerned, it is शुद्ध (shuddha) Vedanta. As far as style is concerned, Maharshiji is always doing त्वम ्पद प्रधाि वविाि (tvam pada pradhana vichara). He is known for it. There will be hardly any mention of तत ्पद (tat pada). त्वम ्पद प्रधाि वविाि means not much discussion on इदम;् mostly the discussion will be on अहम ्and from there to सत.् In a few stanzas, Majharshiji will give an exercise to arrive at सत.् That is what the student is supposed to grasp. That will give Saddarshanam, एकम ् एव अद्ववतीर्यम ् (ekam eva advitiyam), the non-dual Truth will be revealed: that सत ्as my own Self.

So, the student’s mind has to be tuned with Ramana Maharshiji’s thinking. From the video

of Bhagavan Ramana Maharshiji, we know how Acharya thinks; what is his level of thinking

and what is his expectation from the one who is listening. For that tuned mind,

Saddarshanam will be a joyous ride. To an un-tuned mind, it will be over the head. So,

Maharshiji expects that the teaching is for the student who is well-tuned according to his

thinking. If you want to get the purport completely, you should identify with Maharshiji.

For example, if I want to know Shankara भाष्र्य (bhashya), then I have to identify with Bhagavan Shankaracharyaji. If I want to know Ramcharitmanasa, I have to be one with

Goswamiji. Like that, here, my thinking should be one with Maharshiji. I should at least

understand where is it coming from, what is he thinking. Then, the depth of enquiry will be

appreciated and the seriousness of text will be appreciated.


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Let us now see the first stanza. This stanza is a prayer - ज्ञाि मागि (jnana marga) - to the Truth. ज्ञाि मागेण प्राथििा (jnanamargena prarthana). What is the प्राथििा (prarthana), what is a prayer and what is Maharshiji is trying to say here?

स्तां ववहार्य ककां िु सत्प्रत्र्यर्यािः.

Even before we come here, we need some preparation. Any object that we see in this world,

any object that we experience in this world, is always outside of the physical body. That

object is known, recognised and is experienced, only if a thought of that object exists. That

is a prerequisite. If there is no thought of that object, then there is no experience.

Therefore, whether the object is outside or not, it is known only when there is a thought in

my mind. That existence of thought helps me to know the existence of the object outside.

Each thought will have two aspects: Existence and object. Therefore, we say object exists.

When it is in the form of thought, we say thought exists or object exists.

Let us now focus on Existence and thought. That absolute Existence is called as सत.् Here in the shloka it is referred as स्तां. In the shloka, ककां िु is not a question. It means it is not possible. He is not asking whether there will be any thoughts of things existing. Maharshiji

says by giving up that Existence (स्तां ववहार्य), thoughts of existence of the object (सत्प्रत्र्यर्यािः) is not possible (ककां िु). Without absolute Existence, there cannot be thoughts of object’s existence. This is the first line or first quarter of the shloka. No thoughts are

possible without absolute Existence. In other words, that Truth itself is revealed here in the

first line or the first quarter as सत.्

Where is this सत ्available? Is this सत ्always available? In the sense that it is always mixed with thought in its nature or is its nature without thought? Because the way it is available, it

is always with thought.

Can pure Existence be available as an object? No, pure Existence is not available as an

object.


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So, where and how is Existence available? एशिः (eshah) (the Sat) हृदद (hridhi) - it is available in the heart. हृदर्यम ् (hridayam) the etymology you have seen in Chandogya Upanishad 8th chapter: हृदद (hridhi) अर्यम ् (ayam) is हृदर्यम ् (hridayam). अर्यम ् is आत्मा – that is what mentioned here; That which is available in the heart. So, एशिः हृदद – it is available right here in the heart. It is गि्ता-िदहत: (cinta rahita). Here, गि्ता is ववृि (vritti) – thought. It does not mean worry. Without thought, it is available. आत्मा or सत ्is असांसारि (asamsari). It appears to be सांसारि because of the thoughts that come and trouble. So, its लिण (lakshana) is without thought.

And what is its name? हृदाख्र्यिः - हृद् आख्र्या (hrid akhyah). हृद् means आत्मा. There is another work of Maharshiji which is called Ramana Gita. It did not become very popular. But, in

that there is a famous shloka:

हृदर्यकुहिमध्रे्य केवलां ब्रह्ममात्रां ह्यहमहममनत सािादात्मरूपेण भानत । (Hrdhaya kuhara madhye kevalam brahma mathram, hyahamahamithi sakshadatmarupena bhathi).

“In this cave of the heart, Brahman is shining”. Maharshiji uses the word Brahman in this

work. Otherwise generally Maharshiji uses the word अहम ् or sometimes आत्मा. But Maharshiji uses Brahma शब्द (shabda) in Ramana Gita.

So, this is the लिण of Brahman which you already know from Chandogya Upanishad Chapter 6. हृदाख्र्य एषिः हृदद गि्ता िदहतिः अस्वत वतिते (hridakyah eshah hrdi chinta rahitah asti vartate.) It is existing there in this nature. हृद्रे्यष गि्ता-िदहतो हृदाख्र्यिः. This is how to remember in your निददध्र्यासिम ् (nididyasanam). And how is it available in my heart? As अहम ्अहम,् as ितै्र्य ववरूप (chaitanya swaroopa), as सािी (sakshi).

Outside objects (recollecting from Drg Drshya Viveka), are recognised because of सत.् So, सत ्is present everywhere outside. If I have to recognise that Truth within, that Truth is

available as गित ्(Chit). Therefore, it was said that outside you do ध्र्यािम ्(dhyanam) on सत ्


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and inside on गित.् The same idea Maharshiji also uses here: that objects are recognised if they are existing in the form of thought. Thoughts are existing because of Existence and are

known because of Consciousness. And that सत ् and गित ् are one and the same. हृद्रे्यष गि्ता-िदहतो हृदाख्र्यिः.

Now, let us see the next लिण. So, I have my heart. Everyone has their own heart. How many आत्माs are there? He says, एकम ्(ekam)!! This आत्मा तत्त्व (atma tattva) is एकम.् This सत ् is एकम.् एकां सत ्विप्रा बहुधा वदस््त (ekam sat viprah bahudha vadanti) - Truth is One, wise people speak of it in many ways. That एकम ्is also अमेर्यम ्(ameyam) (second last word in the third quarter). अमेर्यम ्is अप्रमेर्यम ्(aprameyam) – that which never becomes object of knowledge. So, आत्मा तत्त्व is never recognized as object, which means it never becomes known to प्रमाता (pramata). If you become प्रमाता, the experiencer, then सत ्says ‘I will not be available’. So, तम ्अमेर्यम ्एकम ्कथम ्वमिामिः (tam ameyam ekam katam smaramah)? How are we going to remember the Truth? This is the invocation - so we have to remember the

Truth. But, how to remember It? If I have to remember, I have to become प्रमाता.

कथां वमिाम:? So, I will not know it; I cannot remember it because it is not available for this experiencer (pramata). Therefore, how shall we remember? He says in the last quarter तवर्य वमनृतवतत्र दृढैव निष्ठा - Remembering सत ्is abiding in सत.् The best way to remember सत ्is to abide in सत.् But that is what I want to do; I want to abide in सत ्and I don't know how to abide in सत.् So, how will anyone abide in सत?् Abidance in सत ् means not forgetting It. But here it is said to remember, you have to abide in It. This means you be

That. Be सत.् Being सत ्is remembering सत.् Being सत ् is abiding in सत.् Not to think of सत ्as something else. That remembrance is abidance. Abidance in सत ्means abidance in the knowledge of सत.् Always you have to remember. ब्रह्म निष्ठा (Brahma nishta) means ब्रह्म ज्ञाि निष्ठा (Brahma jnana nishta), that I am this absolute Reality. And remembering does not mean that I merely go on repeating it.


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Sometimes people think अहां ब्रह्मास्वम (aham brahmasmi) is for japa. They may not say I am brahmasmi but they may say सोऽहम ्सोऽहम ् (soham, soham). They will do pranayama with सोऽहम.् I don't know if you have seen them do that. They breathe in with सोऽहम,् breathe out with सोऽहम.् सोऽहम,् अहां ब्रह्मास्वम are not for such repetition, japa, pranayama etc. Proper त्वम ्पद वविाि, तत ्पद वविाि, ऐक्र्य वविाि (tvam pada vichara, tat pada vichara, aikya vichara) should be done. No repetition. That is why Maharshiji says later in Verse 34:

आह वफु ा्ं तत्त्वमसीनत वेदिः तथाप्र्यसांप्राप्र्य पिात्मनिष्ठाम ्।

मनतदबुिलत्व वविािो भूर्यो म ्तत ्सविदा ववात्मतर्या दह भानत॥३४॥

So, this is not for repetition अहां ब्रह्मास्वम, अहां ब्रह्मास्वम, अहां ब्रह्मास्वम, etc. Removing all wrong ideas should be done as first thing and proper वविाि should be done.

तवर्य वमनृतवतत्र दृढैव निष्ठा (tasya smritistatra dridaviva nishtaa). Remembering the Truth is abiding in Truth. Be in Truth. If I am Truth, how will I do invocation? How will I

remember Truth? What kind of namaskar will it be? It is not of any external namaskar. This

is how Maharshiji reveals the Truth. Because it is said, It is सत,् It is गित,् It is एकम ्(ekam) and It is अमेर्यम ्(ameyam). So, It is that which is beyond all and therefore,It is you. Be that. This is invocation prayer through ज्ञाि मागि (jnana marga).

If you see the word-for word meaning, the prose is already done. It will help you in your

thought process. Sentences are already formed.

Sentence 1: स्तां ववहार्य सत्प्रत्र्यर्यािः ककां िु (santam vihaya satpratyayah kim nu). Without Existence, thoughts of objects are not possible.

Sentence 2: एशिः हृदाख्र्यिः हृदद गि्ता-िदहत: वतिते ( eshah hridakhyah cinta rahita vartate). This Sat is in the heart without thought.


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Sentence 3: तम ्अमेर्यम ्एकम ्कथम ्वमिामिः (tam ameyam ekam katam smaramah)? That which cannot be experienced as object, which is One –

how can we remember That?

Sentence 4: तवर्य वमनृत तत्र दृढ निष्ठा एव (tasya smrti tatra drada nishta eva). Remembering Truth, offering salutation to Truth is nothing

but abiding in Truth.

In Shankara bhashya for Bhagavad Gita 2.16, िासतो ववद्र्यते भावो िाभावो ववद्र्यते सतिः (nasato vidyate bhavo nabhavo vidyate satah), where it is explained as सि ्घ्िः सि ्प्िः सि ्हवती (san ghatah san patah san hasti) all these are explained. That सत ्is अव्र्यमभिािात ्बुद्गध (avyabhicarat buddhi) सद्-बुद्गध (sat buddhih). You should connect the ideas. There, it was clearly explained. There is a Pot thought, let us say: Pot is. If I destroy the Pot, Existence is

not getting destroyed. That was the main discussion there. सतिः अभाविः ि ववद्र्यते (Satah abhavah na vidyate) and असतिः भाविः ि ववद्र्यते (asatah bhavah na vidyate). So, what is that सत?् That which is never subject to destruction. That is सत.् That is me. I will never become an object – अप्रमेर्यम ्(aprameyam).

Second shloka is also only invocation. But through the path of devotion भस्क्त (bhakti) to सगुण पिमात्मा (saghuna paramatma). निगुिण ब्रह्म (Nirguna Brahma) is one with “I”. So, there are no salutations or offering. सगुण ब्रह्म (Saghuna Brahma) is remembered – but how? Ramana Maharshiji’s style is very different. He has an unconventional way. He doesn’t say,

“To such-and-such a Bhagavan, िमामम (namami) or िमिः (namaha)”.

मतृ्र्युञ्जर्यां मतृ्र्यु-मभर्यागश्रतािाां अहांमनतमतृ्र्युमुपैनत पूविम ्। अथ ववभावादमतृेषु तेषु कथां पुिमृित्र्यु-गधर्योऽवकाशिः ॥२॥


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Here, invocation is done by remembering Bhagavan Shiva: मतृ्र्युञ्जर्य:(mrutyunjaya) that is the name of Lord Shiva here.

First let us understand the theme of the shloka.

Those who are afraid of death or afraid of change or insecure are called मतृ्र्युमभ: (mrutyubhihi). Because of that fear, they मतृ्र्युमभर्या, मतृ्र्युञ्जर्यां आगश्रतािाां (mrutyubhiya mrutyunjayam ashritanam) they take shelter in Bhagavan Shiva (for that matter any Bhagavan;

but here Bhagavan Shiva is mentioned because that is His department. Only He will clear

everyone!). Those who go to him praying, “Oh Lord, please protect me from death; please

make me secure. Please do something”. What does Bhagavan do to them? Bhagavan kills

him!! When such a fearful person comes to Bhagavan, He says “I will kill you”. What is

meant here is that Bhagavan says, “I will kill you - the अहांकाि (ahamkara). It is your अहांकाि which has come asking for shelter, asking for protection. I don't want to protect the अहांकाि. I want you to become fearless”. But not in a wrong way that the अहांकाि will be made fearless. As the अहांकाि, one will never be fearless. So Bhagavan Shiva says, “I will destroy you - you the अहांकाि and I will make you fearless”.

So, मतृ्र्युमभर्या मतृ्र्युञ्जर्यां आगश्रतािाां, पूविम ् (in the beginning itself) अहांमनतमतृ्र्युमुपैनत – (ahamatimrutyumupaiti), their “I” thought is destroyed. This is what Bhagavan Shiva does. He

is good at this. In this regard, there is a story of Markandeya Rishi. It is a famous story. He

was given a boon that he will live only up to 16 years. As soon as he started growing up, his

parents started worrying that, “What will happen? Our son will not be there”. He saw in his

parents’ eyes that they were not comfortable, that something was missing. So, he asked

them. They said, “You are going to have only a short life span. You are not going to live like

other children”. He asked, “What I should do?”. They said, “You worship Lord Shiva”. So,

he started doing lot of japa. When he was 16, he went to the Shivalinga and just held on to

Bhagavan Shiva. It is said that Yamadutas came and Bhagavan Shiva asked them to leave

saying, “Don't do anything to my devotee”. He was a great Shiva bhakta. He was given long


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life span. It is the same Markandeya Rishi who, in Bhagawatam, said to Bhagavan, “I want to

see you. I want to go beyond Maya. When there is pralaya, at that time, what is there, that I

want to know”. That is where the shloka comes ‘vatastya pathrasya puteshayanaam’. This Rishi

was able to recognise what is beyond pralaya. He was a great Shiva bhakta and became

fearless. From the story what you have to understand is that if I worship my इष्् देवता (ishta devata), He will fix your problem by destroying your ahamkara. The continuous complaining

that, ‘I have this problem’, ‘I have that problem’, ‘I am insecure because of this and that’ –

He is going to fix all these once and for all by destroying your अहांकाि. How He is going to destroy the ahamkara? He will give you Sadhana Panchakam. He will send you a Guru or He

may Himself come to you as Guru. Don’t go on making one complaint after the other. You

have to understand you are not this अहांकाि. For them, अहांमनत: पूविम ्मतृ्र्युमुपैनत (aham matihi purvam mrutyumupaiti). Those who go to Bhagavan Shiva or any इष्् देवता, He will fix the problem in this way. Maharshiji says, destroy the अहम ्ववृि (aham vrtti); falsify it; negate it.

Then, that which has recognised its immortality अथ ववभावादमतृेष ु तेषु (atha svabhavat amruteshu teshu), where there is any possibility of its death again? कथां पुिमृित्र्य-ुगधर्योऽवकाशिः (katham punarmrutyu dhiyo(a)vakashah). This means he will die only once, and that death is

the death of the अहांकाि. After that, he recognises that, “I am immortal”. ववभावादमतृेषु तेष.ु By praying to Bhagavan who gave me the Knowledge, I discovered that my nature itself is

immortality. When I prayed to him, He told me that I am ि जार्यते मिर्यते वा … That सत,् एकम ्एव अद्ववतीर्यम ्(ekameva advidityam) I am. By revealing that the अहांकाि is falsified, it is understood to be ममथ्र्या along with the rest of the world. पुि: कथां मृित्र्य-ुगधर्योऽवकाशिः. Once again, how can he have the notion of death? Notion of insecurity will not be there; should

not be there. This is also given in our Puranas and Vedas: ॐ तयृ्मम्बकम ्र्यजामहे सुगस््धम ्पुस्ष््-वधििम ् उवािरुकममव ब्धिाि ् मतृ्र्योि ् मुिीर्य मामतृत ् (OM Tryambakam yajamahe sugandhim pushti-vardhanam urvarukamiva bandhanan mrityor mukshiya mamritat). Oh Lord,

protect me from death; release me from the jaws of death; from the fear of death.


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Now, two invocation shlokas are done. In the first one, remembering that सत ्as my own Self and in the second, Lord Shiva will make us fearless by falsifying the अहांकाि.

Before starting Saddarshanam verses, some more ideas as to how Maharshiji is going to

enquire. Maharshi’s thinking is about enquiring into अहम.् So, this shloka and next shloka talk about the triad. What is the triad? You can take any triad. But first you take the triad in

the form of जीव-जगत-्ईश्वि (Jeeva, Jagat, Ishwara). Jeeva’s essential nature is सत.् Jagat’s essential nature is सत.् Ishwara’s essential nature is also सत.् Therefore, we can enquiry into any one of these and come to सत.् But he is going to use जीव i.e. अहम.् अहम ्is where he is going to focus. You find out what is the truth of this अहम.् What is the essential nature of this अहम?् Once you know that, you are free. Therefore, he says even though Truth can be arrived at from any place, either I can start from जगत ्or I can start from ईश्वि, but जगत ्is ‘second person’ and ईश्वि is ‘third person’. They are remote. They are not available all the time. So, you enquire into the ‘first person’ itself. Strike at the root. Therefore, he is going

to take this अहम ् for enquiry. In other words, the साधक (sadhaka) who is able to keep the ‘second person’ and ‘third person’ aside, the whole world aside, that person will be able to

dwell on this अहम.् That is why I asked you to think whether this अहम ्is ववृि (vrtti) or अहम ्is a constant presence. Because when we go on thinking, we have to let go of the world. You

have to put it aside. Then your enquiry will become focused. So, enquire into this अहम.्

People think that when Maharshiji says enquire into अहम,् keep asking where is this अहम ् arising from. Because अहमहम ्कुतो भवनत (ahamaham kuto bhavati) – this is how we saw in Upadesha Sara. So, a person may have this feeling that Maharshiji is asking us to go on

repeating the question. But that is not how the enquiry is to be conducted. Enquiry means

you inquire into what is exactly त्वम ्पद. What is involved there? What is “I”? He mentions this here and there. He will mention about पञ्ि-कोश (pancha kosha) because either I take “I” as अववथात्रर्य (avastatraya), the one who is going through three states or the one who has five sheaths. This is the वाचर्याथि (vachyartha). Then I come to लिाथि (lakshyartha). This is how he is going to present that you start from anything, but you will come to अहम.् I gave you this


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in meditation also. I see object A. I experience object B. I am talking about person C. In

that, the object keep changing. The actions keep changing means verb keeps changing. But,

the “I” is not changing. Now you find out what is this “I”. Is it really a changing thing? Is it

ववकािी (vikari) or अववकािी (avikari)? If it is ववकािी, it is वविाशी (vinashi). If it is वविाशी, I should not hang on to it. That अहांमनत (ahammati) is what Bhagavan Shiva is going to destroy. अहांमनतमतृ्र्युमुपैनत पूविम ् (aham matihi mrutyumupaiti purvam). This is what He is going to do if I am ready for it.

I have to explain one more point on this. When we say जीव, we understand what is talked about: Is जीव finite or infinite? Finite. जगत?् Finite. ईश्वि? This is what I wanted to discuss now. If जीव-जगत-्ईश्वि, they are the triad, then that ईश्वि, where I have the notion, is पिोि (paroksha). That ईश्वि will be finite. That ईश्वि, which I think is पिोि will be finite. That which is finite, will it be सत्र्यम ्(satyam) or ममथ्र्या? This is the next step now. That which is पिोि, पिोित्वेि ज्ञातम ् (paroksha, parokshathvena jnatham) which is understood, that ईश्वि will not be absolute. Only ईश्वि known as अपिोि (aparoksha) will be सत्र्यम.् सत्र्यम ्means Absolute सत्र्यम.् You have to remember the definition that we use for Satyam. That is why, Ramana Maharshiji has already said ईश दशििम ् ववात्मरूपतिः (Isha darshanam swatmaroopataha). What is ईश्वि दशिि (Ishwara darshan)? ववात्मरूपतिः. आत्म-दशििम ् (Atma darshanam) is ईश दशििम.् आत्म-सांस्वतनतिः ववात्मा दशििम ्(Atma samstitihi swatma darshanam). So, real ईश दशििम ्is only when it is recognised as one’s own Self. That is absolute Reality.

This is not a new idea. In Panchadasi Chapter 10 (V/2), we have seen a shloka:

वीष््वाद्युिम-देहेषु प्रववष्टो देवता अभवत ्। मत्र्यािद्यधम-देहेषु स्वथतो भजनत देवताम ्॥ २॥

The first shloka of Pachadasi Chapter 10, which we saw was:

पिमात्माद्वर्याि्दपूणििः पूवं ववमार्यर्या । ववर्यमेव जगद्भतू्वा प्राववशज्जीवरूपतिः ॥ १॥


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In this beautiful shloka, the nature of पिमात्मा (Paramatma) is indicated first by पिमात्माद्वर्याि्द. Before creation only He existed पूणििः. With His maya, पिमात्मा alone became the world and पिमात्मा alone became जीव - तत ्सषृ््वा तदेवाि ्प्राववषत ् (jiva tat srishtvaa tadevan pravishat).

Then in जीव, there is this भाव (bhava) of उपासक (upasaka). Then he takes जगत-्कताि (jagat karta) as उपावर्य (upasya). The creator becomes worshipped and creature becomes worshipper. So, we have seen these ideas and that's why I told you that Vidyaranya Swamiji’s

thought process (whether you take Panchadasi or Drg Drshya Viveka), you will see lot of

similarities. Of course, Maharshiji’s focus is on अहम.्

So, that one Truth alone becomes जीव-जगत-्ईश्वि. सत ् alone becomes जीव-जगत-्ईश्वि. Therefore, no matter where I enquire, I can come to सत.् I start from जीव, I will come to सत.् I start from जगत,् I can come to सत.् I start from ईश्वि also, I will come to सत.् But, Maharshiji says start straight from जीव only.

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Maharshiji has completed the invocation and now he is ready and we are also ready to

conduct the enquiry into this अहांकाि (ahamkara). Before we proceed, we have to clarify some ideas so that this enquiry becomes effective. You can note down all these ideas. Some of it,

you may know already, but it is good to keep all of them together.

Point #1: What is mentioned here as अहंकार is not how अहंकार is understood in the world. You should always remember that. In Vedanta, when the term अहंकार comes, it does not mean pride or arrogance. Thinking of oneself as somebody great - that अहंकार is dealt with or should be dealt with, even before coming to Vedanta class. If somebody has a high

valuation of themselves अभिमान (abhimana), that अहंकार is dealt with by dharma-sadhana at the level of dharma and surrendered to Bhagavan through bhakti. That अहंकार should be taken care of, through other types of sadhana. Vedanta is not going to attack that अहंकार. Here, when we say अहंकार विचार (ahamkara vichara), we are talking about the notion of individuality. This अहंकार is the notion that I am finite. So, the first अहंकार that is to be dealt with, which is in the form of pride, that अहंकार is , “I am so great, I am so wonderful, I am so bright, I am so rich, I am so young, I am so handsome, I am so beautiful, I am

famous”, all this is the अहंकार which has to be dealt with, before coming to Vedanta study.

In Vedanta, when we say अहंकार विचार, this अहंकार is I am a जीि. I am पररच्छिन्न: (parichinaha) – this has to be attacked here. पररच्छिन्नोच्मम िाि (paricchinosmi bhava), whose offshoots are so many: देहोऽच्मम, वपतोऽच्मम, माताच्मम (dehosmi, pitosmi, mathasmi) – all these are offshoots of पररच्छिन्नोच्मम. कतााच्मम, िोक्ताच्मम, भिष्याच्मम, गुरु-अच्मम (karthasmi, boktasmi, shishyasmi, guruasmi) – all of them will be पररच्छिन्नत्ि (parichinathva). But don't knock out that भिष्याच्मम first, keeping everything else. Then, अहंकार will stay because अहांकाि is very smart. This is what we are going to discuss. First, all other उपाधधs (upadhis) and अहंकार related to that notion should go. Then the final one “I am a student, I am a साधक (sadhaka)”, that will be attacked. At the end, “I am a मुमुक्ष ु(mumukshu)”. But, if I get


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rid of मुमुक्षु first and keep everything else, I will never understand that I am Brahman. So, first thing is the meaning of अहंकार has to be clearly understood. पररच्छिन्नत्ि भ्राच्न्त (parichinnatva bhranti) – the notion of finitude. Everyone will have different idea of how it

expresses. But you have to work on it. I am पुरुष (purusha), I am मरी (sthree) – this is part of देह (deha). This is also भ्राच्न्त (bhranti).

Point #2: When we study Vedanta, we can study Vedanta without challenging this अहांकाि, which is wrong. What did I say? We can study Vedanta without challenging the अहंकार. So, this individuality will not be knocked out after studying प्रमथानरयी, िाष्य, टीका (prasthanathrayi, bhashya, tika), everything. Then, I will not see the actual result that I should

see. I will not have मोक्षप्राच्तत (mokshaprapti). I would have studied िामर (sastra). अहंकार knows how to protect itself without getting challenged.

Now, how do such people, who want to keep अहांकाि intact, study Vedanta? “There was Brahman” - this is how their study will start!! “Then this Brahman had मार्या (maya) – त्ररगुणाच्त्मका ब्रह्माश्रय माया (tri gunatmika brahmashraya maya). Understood!! What are the three गुणs (gunas)? I will tell you: सत्ि, रजस,् तमस ् (satva, rajas, tamas). Then, ततिः आकाि सम्िूतः (tatah akasha sambhutah). Then साच्त्िक (satvik) aspect, राजभसक (rajasic) aspect, तामभसक (tamasic) aspect - everything is mastered. Five subtle elements, their creation, what comes from साच्त्िक aspect, what comes from राजभसक aspect. Then comes पंचीकरणम ्(panchikaranam) 1/8 of this, 1/8 of that, all combined with 1/2 of the other one. Then,

वथलू पञ्िमहािूत (sthula panchamahabhuta), their सचृ्ष्ट (srishti), then all the तत्त्िs (tattvas) and their गुणs - everything I know. श्लोकाs, म्त्राs (shlokas, mantras) – all learned; by-hearted!!

“What about Sanskrit?”.

“You tell me. I can start from anywhere you want!! Do you want अयम ्िब्द (ayam shabda)?”. I asked this yesterday to 10 students. हृद्रे्यष गि्ता (hridesha chinta) हृद्यम ्(hrdyam). In that I asked what is अयम ् (ayam)? No answer!! You may say, “Swamiji, we are here to remove


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अहांकाि!”. This is the trick of अहांकाि!! When you ask questions on Sanskrit, the answer is, “That is अपरा (apara)”. Then, you ask question about परा (para), then the answer is “Swamiji, first I am focusing on Sanskrit”. अहांकाि will run here and there to protect itself. These are its tricks. When Sanskrit has to be studied, then that fellow will study bhajan.

When bhajan has to be done, something else will be there, like “I have to clean my room

now”. अहंकार has these ideas.

One can study Vedanta thoroughly and still अहंकार will not be affected at all. In Universities, this is how they study: “Don't touch my अहंकार!! Teach me whatever else you want”. Nothing is going to happen with that study. िोक ननिवृि (shokanivritti) will not happen. You have to understand that. You can feel “I have studied Vedanta”. That is merely

adding to that अहंकार. Already that अहंकार wanted to protect itself. Now there is a bigger feather in its cap! “Do you know I have studied Vedanta also?”. Whatever little chance was

there for the अहंकार to get knocked out, that is also not possible now. So, one has to be very careful when one studies Vedanta. This अहंकार should not be nourished but should be crushed.

Point #3: अहंकार has a knack of protecting itself. How will it protect itself? अहंकार will go there where there is no possibility of scolding. We will see. Because what it is afraid of is

somebody confronting it. That is why people don't mind going to temple and do everything

because they know that Bhagavan is not going to shout at them. To a live Guru, they will

not go because that is where they will be fired. By mistake they go, get the firing, for six

months they will not show up. What is this? अहंकार wants to protect itself!! That's why temples will be full. Because Bhagavan is not going to say anything!! And that's why people

don't mind surrendering there, where they know nobody is there to say anything.

Remember all these things. Study of Vedanta is not for knowing something. Otherwise it

will be िुक्तये नतु मुक्तये (bhuktaye natu muktaye). उदरिरणम ् (udarabharanam) can also be done with this ववद्र्या (vidya). But that is not the purpose - “उदरननभमिम ् बहुकृत िेिम ्(udaranimittam bhahukrita vesham)”. If you go to teacher, you get firing and next day, with the


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same love and reverence, you stand there again to receive another firing. That too, even if it

is not your mistake, first you take the firing. Like how Tapavan Maharaj gave it to Pujya

Gurudev - “Liar!”. The अहांकाि thinks, “I am going from here”. This is the test for the अहंकार. That test cannot begin on the first day. अहंकार is nourished throughout our life. Every act is to protect that अहंकार; to fatten that अहंकार. You are not ready to let go. Forget letting it go; if somebody touches that अहंकार somewhere, it immediately pricks!! You may study शावत्र. But, if the purpose of study is something else, अहंकार is so smart that it knows how to protect itself. It will give all reasons, justifications and explanations: “See! I was

right”. Who is saying it? अहंकार!! So, Vedanta is saying unless अहंकार is knocked out, you will not see फलम.्

Who is going to knock out this अहंकार? Not some stranger who is going on the street!! Shastra by itself is not going to do it!! Bhagavan who is sitting in the temple is not going to

do it!! अहंकार, by itself, cannot destroy itself unless it has extreme सत्त्ि and extreme िैराग्य (vairagya). How often do we see mistakes in ourselves? We never see!! And even if you see,

you will have the अहंकार saying, “I think I can destroy my अहंकार myself”. This is the अहंकार sitting there, with all the explanations and justifications, that says, “I have found another way to escape”. These are the tricks by अहंकार (ahamkara) to protect itself. The more you think over these points, the more you will enjoy!!

Point #4: This fellow has studied Vedanta; his अहंकार has studied Vedanta. What did he learn in Vedanta? ब्रह्म सत्यम ् ज़गन ् भमथ्र्या, जीिो ब्रह्मैि ना परः (Brahma Satyam Jagan Mithya jeevo brahmaiva na parah). He studied this. But he has not understood अहंकार भमथ्र्या. जगत ् is NOT ममथ्र्या if अहंकार is सत्यम.् If the experiencer is real, then the objects giving experiences are also real. Therefore, he does not understand, “Why is that if जगत ्is भमथ्या, I am still getting affected by this भमथ्या जगत?्”. This is because he has not negated अहंकार. He has not understood that the अहंकार is भमथ्र्या. I gave you an example earlier that if we are sitting here and if somebody says that the 10th planet in our solar system, which was

discovered few years back, is ममथ्र्या, your response will be, “OK. Who cares? It does not


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matter to me”. Often, when we study Vedanta, we study in this way. Yes, जगत ् is भमथ्र्या; everybody is भमथ्र्या; अहंकार is सत्यम.् But सुखम ्दःुखम ् (sukam, dukham) is coming from जगत!्! I cannot say I am not सुखख (sukhi) and not दःुखख (dukhi) or my सुख दःुख are भमथ्र्या if I, the अहंकार - am सत्यम.् Therefore, जगत ्is not भमथ्र्या from the standpoint of the अहंकार. अहंकार is part of जगत;् जगत ् is भमथ्र्या from the standpoint of Brahman. जगत ् भमथ्र्या means अहंकार is भमथ्र्या or this mind is भमथ्र्या; this अन्तःकरण (antahkarana) or जीि िाि (jeeva bhava) is भमथ्र्या and if you want to put a familiar word there, you know what you should put: your name!! That fellow will have a particular आश्रम (ashrama), particular िणा (varna), particular title. For that fellow, hunger will be सत्यम;् the relationships will be सत्यम.् The problems coming from there will be सत्यम.् That is enough to give him संसार (samsara). That fellow started the study of Vedanta only to remove that संसार. This संसार which has all these उपाधधs (upadhis), that has to be understood as भमथ्र्या.

Point #5: धभमा अध्यास (dharmi adhyasa) and धमा अध्यास (dharma adhyasa) in अहम ् and िोिन अध्यास (shobhana adhyasa) in जगत ् – all have to go. धभमा अध्यास is when I take myself to be a person, like, “I am the Acharya of the 16th batch Vedanta course in

Sandeepany Sadhanalaya”. This is called धभमा अध्यास; taking the erroneous identity to be myself is called धभमा अध्यास. Taking the problems and issues of that erroneous identity is called धमा अध्यास. “I am a man” is धभमा अध्यास. Then this man has a body. That body’s धमा become that man’s धमि. The body has pain, so he feels pain. The body is विकारर (vikari), so he thinks he is विकारर. Body is विनाभि (vinashi), so he thinks he is विनाभि. Body is young, so he thinks he is young. Then, what happens is that, because of this अध्यास, he has owned up the problem of this erroneous identity.

Therefore, only the study that, “I am Brahman”, without understanding Brahman, is not

enough. I have to know that I am not a man or a woman, made up of this पञ्िमहािूत (panchamahabhuta). I am made up of सत ् धचत ्धातु (sat chit dhatu). I am pure Existence-Consciousness. I am not the product of पञ्िमहािूत. Only the repetition of “I am Brahman, I am Brahman” is not enough, unless I know what is that Brahman. I have to know I am


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ननविाकार. I am not subject to modification. “I am Brahman and I am not a man” will remove धभमा अध्यास. But धमा अध्यास is still lingering though technically it should go. So, I feel I am विकारर; I am विनाभि; I have this problem; that problem. I must know Brahman is असंग (asanga). Therefore, I am असंग. I am ननविाकार. I am अविनाभि. Whatever is the लक्षण (lakshana) of Brahman, that should become my लक्षण, my identity. Until then, the study of Vedanta is not over. That is why Acharya said “ब्रह्मिब्दैः कुतो मुच्क्तरुच्क्तमारफलैनृाणाम”् (brahma shabdaih kuto muktiruktimatraphalairnrunam) in Vivekachoodamani (Verse 63).

Repeating, “I am Brahman, I am Brahman” is not enough. Brahma लक्षण should come and knock out my erroneous लक्षणs that I see and think in myself. That is your subtlest form of साधिा (sadhana). So, धभमा अध्यास elimination and धमा अध्यास elimination are needed. In the world, िोिन बुद्धध has to go. If द्िैतम ् (dvaitam) is सत्यम,् then िोिन अध्यास will come. Where there is सुखम,् there is दःुखम.्

So far, we saw 5 points:

1. अहंकार, in Vedanta, is referring to individuality. According to the scriptures, the व्याच्ततत्ि (vyaptithva), the notion of individuality, पररनिन्नोच्मम (parichinnosmi) finitude is what addressed here.

2. One may study Vedanta without challenging अहंकार. This is undesirable.

3. अहंकार has its way to protect itself.

4. ब्रह्म सत्यम ्जगन ् ममथ्र्या – जगत ् is ममथ्र्या only from the absolute standpoint. If अहंकार is सत्यम,् then जगत ्will become सत्यम.्

5. धभमा अध्यास and धमा अध्यास.

Point #6: About ईश्िर (Ishwara). If ईश्िर is पिोि (paroksha), somewhere else, then he will be देि, काल पररनिन्न (desha, kala paricchinna). Then, He will be as much real as जीि and


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जगत.् So, they have सम सि (sama satta). But absolute Reality requires going beyond that परोक्ष ईश्िर. In other words, the knowledge should become अपिोि.

With this background, study of Saddarshanam will be easier and effective. We will not be

protecting our अहंकार.

Now, let us see shloka#3. Maharshiji starts with the three – जीव, जगत ् and ईश्वि. Sometimes, Maharshiji uses Brahman itself instead of Ishwara.

सवनैििदािां जगतोऽहमश्ि वाचर्यिः प्रभुिः कस्श्िदपाि-शस्क्तिः । गित्रऽेत्र लोक्र्यां ि ववलोककता ि प्िः प्रकाशोऽप्र्यभवत ्स एकिः ॥३॥

In the first two quarters, Maharshiji makes this statement सव:ै जगत: अहम ्ि ननदािां कस्श्ित ्प्रभ:ु अपाि-शस्क्तिः वाचर्यिः. All people (with philosophical inclination) consider that the cause of जगत ्and अहम ् is some mighty power. अपिा-शस्क्तिः (apara shaktih) is माया (maya). प्रभ:ु (prabhuh): He is all capable. That Brahman with माया िच्क्त is the उपादान कारण (upadana karana) and ननभमि कारण (nimitta karana) of जगत ्and जीि.

In Mundakopanishad, there is a mantra that says that the जगत ् and जीि are from Paramatma: पुरुष एवेदां ववश्वम,् कमि तपो ब्रह्म पिामतृम।् एतद्र्योनिदहतम ् गुहार्याम,् सोऽववद्र्याग्रस््थां ववककितीह सोम्र्य।। (purusha evadam vishvam, karma tapo brahma paramrutam. etadyonihitam guhayam, so(a)vidyagranthim vikaratiha somya).

In the next two quarters, Maharshiji gives an example by using a painting. In our childhood

most of us would have drawn a typical picture of two mountains, the sun rising in between

the mountains, birds flying, flowing river and a father with a child looking all these. अत्र गित्र े(atra chitre) in that painting, लोक्र्यां (lokyam) the inert matter to be seen (to be experienced) and ववलोककता (vilokita) the experiencer (where life is expressing), and that sun in whose light whole thing is seen – all these are nothing but the cloth, the canvas. So, the canvas


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alone appears as inert matter, living matter and the light. In this world, the entire matter

जगत,् and the प्रमाता (pramata) – experiencer, both are nothing but the same fabric प्िः (patah) called Sat, Existence. The प्रकाश (prakasha) which illumines them is धचत ् (cit). Therefore, that one Reality which is सत ्धचत ्मिरूप (sat-cit swaroopa), which we saw in the first shloka, appears as all. Just as in the painting one canvas alone appears as all, like that in

this जगत ् also, one Brahman alone appears as जीि, जगत ् and with माया उपाधध (maya upadhi) as ईश्िर. परमात्मा अद्ियानन्दः पूणाः पूिाम ्मिमाया मियमेि जगत ्िूत्िा प्रविितः जीि रूपतः (paramatma advayanandah purna purvam swamayah swayameva jagat buthva pravishath jeeva rupathah). अविनामश तु तद्विद्धध येन सिाभमदम ्ततम।् विनािमव्ययमयमय न कच्श्चत ्कतुामहानत।। (avinashi tu tadviddhi yena sarvamidam tatam, vinashamavyayasyasya na kashcit kartumarhati) (Bhagavad Gita 2.17). That by which all this is pervaded, that सत ्alone is जगत ्कारणम.्

Why do we have to study all these? सत ्एकम ्एि अद्विनतयम ्(sat ekam eva advitiyam). Unless and until I recognise oneness in all and their oneness with my oneness, दःुख ननिवृि (duhkka nivirti) will not take place.

अथे ह्यविद्यमाने वप सम्सनृतना ननितात।ेध्यायतो विषयानमय मितने नथाागमो यथा। (arthe hyavidyamaneta pi samsrtirna nivartate, dhyayato visayan-asya svapne narth-agamo yathah).

Kapila Gita (Verse 12) - Unless I see everything as “I”, sorrows will not end. This notion of

many-ness िाित्वम ्(nanathvam) is samsara.

मतृ्योप मतृम ्गछिनत य इह नाना एि पश्यनत (mrtyopa mrtum gachathi ya yih nana eva pashyati). Seeing many-ness will keep the transmigration alive. Samsara is because I think I am

someone, something different from that Brahman. So, here the ideas are focused to take us

to Saddarshanam, vision of that one Truth which is non-dual. The more we dwell on that

allowing अहंकार to merge into ब्रह्मतत्त्ि (brahmatattva), then less will be the sorrow.

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In the first shloka, Maharshiji reveals the nature of सत ् (Sat) as Existence, which is expressing in all objects and Existence which is also part of all thoughts without which

neither the objects nor the thoughts can exist. That सत ्illumines all thoughts but it is free from thoughts गि्ता-िदहत: (chinta-rahitah). That एकम ्अप्रमेर्यम ्(ekam aprameyam) आत्मा is my ववरूप (swaroopa). I am That.

The second shloka indicates that if we approach Bhagavan with the notion of duality and

that notion is the cause of all fears including fear of death, then, to make us fearless,

Bhagavan destroys that notion of duality. All fears are th

16 RESIDENTIAL VEDANTA COURSE (2014-16) · 2019-11-09 · (Brahma sutra bhashya) begins with...

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