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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
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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10
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 ।
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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11
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॥
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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12
Talk #2 - December 29, 2015
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.
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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13
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.
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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14
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 ्
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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15
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.
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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16
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.
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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17
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॥
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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18
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
-
Bhagavan Sri Ramana Maharshi’s Saddarshana
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19
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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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23
Talk #3 - December 30, 2015
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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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24
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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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25
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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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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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Bhagavan Sri Ramana Maharshi’s Saddarshana
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Talk #4 - December 31, 2015
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