SADDARSHANAM:(ULLADU NARPADU) by
bhagavan sri RAMANA MAHARSHI
Original(source)
book(thamil) by sri ramana maharshi
To
Sanskrit:by ramana’s devotee kavya kanta vasista ganapathi
muni .
To
kannada:by mahamahopadhyaya ,advaitha vedantha vichakshana dr
Vidvan K.G.SUBRAYA SHARMA.
I am
grateful to all above authors and translaters and their family members.
Selective
summarised translation to English
by:dr.raveendra hosadurga.
Scholars are
requested to correct.
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SADDARSHANAM:
Name of this
book is ‘sadarshanam’.this is summary of messages of bhagavan sri ramana maharshi.bhagavan had
written a vedantha essay in thamil known
by name “ulladu naarpadu’.that is translated tio Sanskrit by his disciple kavya kanta
vasista ganapathi muni in name ‘saddarshanam’.In these forty
shlokas(stanzas) sri ramana has
informed beautifully darshan(vision) of advaitha
siddhantha(doctrine).these are exclamations of self experience of Sri ramana who is supreme
jivanmuktha.(jivanmuktha varista).
Dr ,subraya
Sharma has translated it to kannada.
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Sri ramana
maharshi’s ekashloki vedantha:
Hridaya
kuhara madhye kevalam brahmamathram
Hyahamahamithi sakshath athmarupena bhathi!
Hridivisha
manasa svam chinvatha majjatha va
Pavanachalanarodhath athmanisto
bhava thvam||
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Shloka 1:Leaving ‘sath’ thathva there is no world:
Summary:leaving existence sath
prathyas are they present? Existing In
heart ,without prathyas this athma(self)
only is called hridaya(heart).not object to evidences ,non dual(advithiya) such athma
how we have to understand?.here is answer: to know this athma means
To reside firmly in athma only.
Description: when ever a thing
appears to us it appears as ‘exists’.athma only is in existence form in all things.to him only ‘sadrupa athma’ name.
Without athma no thing can be seen.right,where is such athma?how he
is?.he is witness of intellects of all
of us..this athma as intellect of intellect ,enlighting prathyas of intellect
,himself not caught by confusion of
prathyas exists. To this athma only ‘hridaya’(heart) name.
This athma is is
aprameya(immeasurable,unknowable). He is
not object of any evidences.enlighting evidences(pramana) only ,such
single athma
How we jijnasus(knowledge
desirers) know?that means to remain as
athma only.by viveka(descrition power of good and bad,right or wrong excera)
and strength of deep enquiry ,to know I an not anathema like
body excetras,and I am sath form athma only,to know like this is athmajnana(self knowledge,brahmajnana).In
athma, in athma form, as athma to stand naturally is called athmadarshana,athmajnana,athmavagathi.
Athmadarshana means sincerity to athma only.
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shloka 2:if adhyasa(false super imposition) of body goes
off amrithathva is attained.
Summary:by fear of death
who depend upon mrithyunjaya
first of all aham(eo) is destroyed.as tney are amritha itself by nature,again,to such people is there any imagination of death?
Description:ahamkara (ego) is cause of fear of death..I am
body I am man(human).I am sanyasi(hermit),I am rich ,I am poor,I am
intelligent-like this to know anathema thins as myself itself is called aham mathi.t ignorents who
have aham mathi there will be fear of
death always.If achievers depend
upon fear will not be produced.leaving
dehadhyasa(false super imposition of body), as ‘aham brahmasmi’immedeatly that
aham mathi is destroyed.’If told i am
body’ fear,If told ‘I am brahma’ fearlessness.to one who knows ‘aham brahmasmi’
there is no fear of death.is it not?
Spiritual ,transcendental
form of all people is amritha
form.after knowing such natural amritha nature,,again to them no imagination of
Death or fear is not
producd.leaving dehadhyasa(false super imposition of body) , as aham brahmasmi,
to those who have got brahmathmaikya(brahma,athma.Ikya) knowledge knowing amritha svarupa(form),they will
become amrithathva form only.
To those who have no body pride no fear of death to them.
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Sri ramana maharshi’s ‘saddarshanam’:
1)there is one all supporting thathva(principle):
sSummary; to this world and jivathma source cause ,having an boundless power, lord thathva all arguers should accept necessary.as all is
seen on screen, in athma onlyworld to be
viewd,,viewer,light-all is appearing.
Thisathma(self) only is self enlightened (self bright).
Description:to this jada(inert,achethana,non spirit) and spirit(chethana)
form jivathma (individual self) source there is one eshwara. All has to agree
this.by what ever name he may be called.that one cause paramathma(universal
self,supreme self) should have infinet
power(omnipotent).in him only whole
universe is seen.If he were not there
universe whould have not been seen.as everything is seen on screen in athma
all is seen.If athma(self) is screen ,in him drishya(view),drik(viewer),
and vision(darshana) excetras are also
seen.self light form that athma is only one.on one screen only various kinds
of pictures,shapes, names and forms are seen.
Parabrahma itself is place
world(universe).
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2)
‘ahamless‘ condition itself is high(supreme):
Summary:
keeping jiva(individual self),world(jagatthu),god(paramathma,universal self)
three principles all
mathas(openions,systems) are moving.till there is aham prathya all these three things are present.In aham prathya is
destroyed (become non existant) all
these three thathvas(principles) become
non existant.therefore aham prathyayaless
self form sincerity itself is
best sincerity.
Description:In
this universe many castes(communities,openions),many dharmas,many
darshanas(visions)s,many arguements are present.there may be mutually
opposite openions may be there.their their openions are good to
them.
But , all
these arguers enquire about three
aspects.they are jivas,world,and eshwara.apart from these three nobody can
argue anything.these thathvas
Are food for everybody’s argument,.these things depend upon aham
prathyaya(affix,suffix) only.when resided in athma which is source of aham
All these will not be there. ‘Aham’less athma sincerity itself is is all high(supreme) sincerity.
Athma
niste(nisterity) itself is natural
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Shloka 3:dry
discussion about world is waste:
Ummary:whether
this world is true or false,spiritform or nonspirit
form(jada,inert,achethana),sorrow form or joy form-to discuss like this is only waste.no realation of dvaitha(dualism)
,no attachment of ahamkara(ego) ,without any changes(chamgeless,vikalpa,vikara)
parabrahmanista(sincerity to brahma) who
does not want?that means everybody wants.
Description:always regarding non existant this world arhuers discuss whether this world is true or false?spirit or
jada(nonspirit),joyful or sorrowful?like this doing discussion for long time spend time.by this discussion no use to
anybody.this world is abhasa(vulgarity...?) false appearing thing.like
discussing much about infertile(vandhya0
son it is a waste.
But
supportive to this world ,worldless(no world) ,witness to sakshiprathya also
,enlighting whole three stages(avasthathraya,awakenness,dream,sleep),
Athma only is to thought of. This itsel is
athma enquiry,athma sincerity,ananda mimamsa, sakshi thathva vicharanam.to whom
this is not needed?athma mean
Very lovable
to everybody vishaya(object,matter).
‘Aham’
witness itself is paramartha thathva
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4) aham
prathyata (sufffix) itself is source of argument.:
Summary:up
to where an achiever (saadhaka) thinks himself as added with names and forms
,till then he feels that world and gods are made by names and forms.butIf he
comes to know that there are no names
and forms at all
Then who
will see what?this is total dristi(vision)
Description:eshwara
and world we see with names and forms.srama,Krisna,lakshmi,Eshwara,Vishnu,durga
excetra gods ,imagining we tell different names and forms.Is god
formful(shapeful)? or formless? Attributed (saguna)or non attributed (nirguna)?
These avunf names and forms are running
on..like this we are seing world with names and forms.yes.cause of this is ,we
know ourself as fornful with names and forms.As we are names and forms the god and world which are also
nameful and formful.is it not?
But if we
understand secret that to athma there
are no names and forms ,there to
viewer,view(thing to seen) and vision
will not be there..this itself is purnadristi.
Total athma
is nameless and formless.
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shloka5)If
body is there world is seen:
The body
which is work pf panchabhuthas,and
panchkoshaful ,if this is not there will
world appear?leaving body which is made up of panchabhuthas can anybody see this world? You only tell.
Description:body
means body,this body is work of panchabhuthas. Has panchakoshas also.when we
consider this body as myself this world
is seen to us.annamaya,appumaya, thejas (brightness), air,sky by these five elements this body is formed. When this jada body is is thought as myself this external dvaitha world appears.
If there is
nobody, to anybody will this world
appear?no;now we shall enquire. Is this jada body myself?no; I am self light form athma(self).when I am not this body ,will
this world remain as true?I is told to
be know.
I am athma
who is different five koshas.
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Shloka 6)whole world is vikara(change)
of mind only:
Summary:whole world is
sound,touch,form,rasa ,smellful.
Objects like sound excetra only is
named as world.all these sound excetra are
object to sense vritthies(mental attitudes,thoughts).unless there are
senses world like soundexcetra will not
be there.existance of senses should appear subordinate only to mind.because without mind there will
be no transactions(vyavahara) of mind.like this whole world is
manomaya(mindful) and mind
only(manomathra).
Description:If this world is enquired properly this is only manomaya (mindful).as is mind so
is world.yadrisham manaha thadrisham
Jagath.this only is told the world
is as we see and think.If mind only world.without mind no world.Is this mind
really present?no not at all.so this universe is also not bthere.
What is meant by this world?sound touch,form,rasa,smell(gandha).these
sound excetra objects are under control
oof senses.All senses are of mind origin.like this this world is mindview(manodrishya),mindful(manomaya0,mind
only(mano mathra).
Without mind there is no world.
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Shloka 7:birthlessness excetra
principles(thathvas) only is athmathathva.
Summary:this world means jagathhu
,taking birth by mind,gets destroyed with mind only.therefore leaving
mind,different from mind,independently
there is no world at all.but fundamental to birth and destruction of mind and world ,bby
self birth and deathless,total,sadvasthu(existing material) will be independent
‘Ekameva Advithiya’(only one non dual).
Description:this dual world is is
seen by us.true;but it like that disappears also.coming when there is
mind,,appearing only when there is mind,,and disappearsalong with mind.,that
means mind is appearing as world. Without mindthere will be no world.
But enlighting mind and world ,supportive to mind’s and world’s birth and death ,one thathva called
Athmathathva. This athma only is
spiritual(adhyathmic,transcendental) form of all of us.this athma has no birth and
death by itself..this athma as self light form ,total(purna), and ekameva
advithiyaha(omly one no dual).
Athma is self light (svayan jyothi) form.
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8) shloka 8:sincerity to athma(self) is
saddarshana(sath vision):
Summary;to worship paramathma9god,universal self) through names and forms is means for attainment of saddarshana(vision
of sath).In that thathva(principle)
which is sath form ‘I am that only’feeling knowing firmly and standing itself is
saddarshana.
Description;to god(paramathma) who
has no names and forms if we worship through names forms,attributes dharmas ,it
will be ameans to attainment of athmajnana(self knowledge).yes,parabrahma has
no special name,form,attribute,dharma are not present.sbhagavan who is complete(totall,purna) ia all by himself.still it is not possible to
know parabrahma by viveka(power of descrition) for all.manda
madhyamadhikaries(slow middle eligibles) can worship god(paramathma,universal self) through japa(chanting),worship,namaskarans,
method .these are all external means to
brahmajjnana(self knowledge,athmajnana).
But should be remembered ,these japa,thapa(penance) ,worship,parayana(daily
studies), themselves are not athmajnana.this is means to saddarshana.then what
is meant by saddarshana,brahmajnana,athmajnana ?knowing firmly that I am brahma
only,to reside in brahma naturally is called saddarshana.to this
Brahmajnana is also name.
The sincerity that I am sadvasthu(existing material) only is saddarshana.
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shloka 9:source of ‘aham ‘ should be searched:
summary:duals(dvandvas0 and thriputies
depending upon one material(vasthu)
shine.which is that?If searched
all dvaitha(duality) will get destroyed.for one who knows I am that
athma only illusions will never occur.
Description;dvaitha world means
dvandvas and thriputies.dvandva means joy sorrow.love hatred,profit and
loss,wanted unwanted ,birth and death ,dharma and adharma exctras.thriputi means masseswhich are divided in groups of
vthree.knower,knowledge,to be known;kriya-karaka fruits,viewer,vision
,view-these.names,forms,actions(deeds,works),;place and time –to this name is
dvaitha(duality) world.
All there will be there depending upon
aham(ego).ahamkara,avidya(ignoremce),intellect,mind,chittha –all are one
and same.If aham appears appears this
universe.,if aham hides no universe at all.right,from where this aham(ego)
comes?which is source of this aham)what is meant by aham.If enquired there will no ahamkara at all.for ‘aham’athma
itself is source.,knowing this athma
athma sincere(athmanista) jnanies
no vikaras of ahamkara.
For athma jnanies there will be
know aham prathyaya(suffix).
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10) In self form(svarupa) there is no vidya(valid knowledge) and.avidya(ignorance):
Summary;if there is no avidya(ignorance) then to vidya(knowledge) how
will value come?If no knowledge then how will avidya shine?so avidya by vidya
,avidya vidya are shining.If no sun (if no light) where is value to
dark?because of light dark shines.because
dark has no value independently. If no dark where is vlue to light?
Description:right vidya and avidya are to whom?.to mind(anthahkkarana).To
ego(aham) who knows this mind as myself
belong both vidya and avidya.therefore jiva with ahamkara as adjunct(upadhi),I am knowledggeble I am
ignorant knows himself.bydeaha(body)
indria(senses),mind intellect
adjuncts to jivathma
avidya,vidya,joy,sorrow,birth and death will happen.
But mumukshu(liberation
desirer) achiever which is source of I?
If goes on enquiring ,he will come to know.that is sadrupa athma only.
To reside in self form(svarupa) is
paramartha vidya,sadvidya,brahmavidya,athma vidya ,self knowledge-
names.
By this only amrithatha is is
attained.
Sadrupa(existing material) athma sincerity itself is paramartha vidya
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11)athmajnana(self knowledge) only is complete knowledge;
Summary: to those who does not know athma who is knowing all,what ever
may be knowledge will it be paramartha(spiritual,transcendental) knowledge?It
is notto one knows one self which is
residence of
Knowledge(consciousness) and objects(sense) both will get
destroyed(knower(jnathri),to be known(jneya).
Description:an achiever should know athma only who is enlighting all..to this athma only
name is athma witness.sThia athma is enlighting all prathyayas(suffixes)of
intellect changelessly(nirvikara)
equally .to him name is boddha.without knowing boddhri(boddhru) athma is oneself (own self) though whole universe is
understood ,that knowledge can’t be samyak jnana(right knowledge).that
knowledge can’t be paramartha jnana(spiritual,transcendental knowledge).
But when known athma himself is myself (own self) which is
residence of knowledge and sense objects that knowledge is complete(total,purna).when witness form of
athma is known whether knowledge or
sense objects, can’t be different from athma.because athma himself(itself) is appearing as pramathri,(knower,jnathri),pramana(knowledge,jnana)
and prameya (jneya, to be known).After knowing athma these thriputies can’t remain different from athma.is it not?athmabodha
itself is paramartha bodha(knowledge).
Thathvajnani has no dvaitha(duality) jnana(knowledge).
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12)Athmavidya is not sleep form:
Summary:sleep is not vidya(knowledge).to know things
by senses is also not vidya.because if yathartha jnana(as it is) happens then nothing will be known there.therefore
than thing called sleep,than grasping of sense objects different knowledge(bodha) itself is vidya.this is not shunya,because this
knowledge is brightness form.
Description:not to know anything is not vidya.because in deep sleep
nobody knows anything. Sleep itself can’t be called athmajnana(self
knowledge). There will be non existence(abhava.........?) jnana in deep
sleep.but this is not condition of athmajnana.If it is so,in awakenness we are
seing dvaitha(duality) world by senses.can this be called athmajnana?no.this
also not.so whether sleep or grasping of objects in awakenness is not athmavidya.
Then what is athmajnana(self knowledge)or athma vidya?’all this is
Myself .this paramartha jnana itself is athmajnana.In this condition
there will be no pramathri,pramana,prameya will not be there. Athmajnana meana
athma chaithhanya(spirit) only.athma itself is jnana,jnana itself is
athma(self).chinmathra(conscious only) form athma iyself is real vidya.,it is to be known.athmajnana is
neither sleep nor grasping.
Chinmathra(conscious only) form
athma itself is knowledge form
also.
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13) names and form universe is
athma only;
Summary: conscious only athma
himself is true.that single chith thathva itself gets various names and orms.names and forms
this universe ,than true chith(consciousnss)
not different.ornament appearing in many shapes are not different from gold.
Description:athma means prathyaggathma
thathva(principle).to this athma only
sathya(truth),chith(consciousness),chidathma
are names.
As athma(self) is beyond place
time changes (vikara) is called truth(sathya).partlless
,adjunctless(nirupadhika) self no
changes or destruction ,athma is true.world is not different from sathya chidathma.
Without athma no universe. But athma himself not relating to world
is free(independent).
To this example of gold and
ornaments.example:gold itself appears as
Appears as ornaments.ring,bangles,-all
ornaments are gold only.without gold no ornaments, neck chain,nose star(muguthi) – all are ornaments only.no
ornament without gold.but without ornaments also gold will there.like this
without truth chidrupa athma no world at
all.
Athma himself appearing as world.
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14) only when there is ego(aham) you and that appears.
Summary:prathyayas (suffixes) like ‘that;and ‘you’ appear when there is
‘myself’.but when prathyagathma who is source of ,this ‘aham gets destroyed.,next
that,this,she,he,you,myself-these
knowledges without relation of
anything non dual(advithiya) athma’s natural condition only will be
enlighting.
Description: to all of us in mind this is book,that is cow,he is boy,she
is sister,you are boy-excetra excetra
knowledges will be taking birth.these
prathyayas (suffixes) are are called ‘thath yushmath’ prathyayas.
When there is knowledge
‘asmath’(myself) you,this,he,she excetra prathyayas appear.because first is
‘aham’,later remaining different prathyayas(suffixes).
Right,when it is so ,searching source of this ‘myself’,recognising it as
athma,when that itself is ‘myself’ which is source of all prathyayas athma itself is myself if firmly known that itself is ‘sahaja
samadhi’
(natural trance).that itsef is ‘natural athma sincerity’.In that form
there will be no prathyas like
aham(myself),thvam(you),saha(he),saa(she),thath(that) excetra any
prathyayas will not appear.
Sincerity in prathyagathma(individual self) itself is natural sincerity.
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15)athma(self) only is ‘sath’thathva(principle):
Summary:whether past tense or future tense(time) will be at their own time present tense
only.when appears all will be present time only.therefore without thinking
about present time to think of past and
future time anathemas(nonselves) things
is funny.is it not? This is like leaving one only and to calculate
zeros funny!
Description:athma only is present form.to athma name itself is ‘sath’
(existing). All this world is
present only.then when it was appearing,past time was present time only.a
small example to this:if today is Wednesday
Wednesday is present time.Tuesday is past time.Thursday will be future time.but on Tuesday Tuesday was
present time only.tomorrow is thrusday.when Thursday comes it is present time pnly.athma is ‘sath’
‘present’form only.vivekies (descrition
power of right and wrong,good and bad) should enquire.not past or future.
Sath form athma himself is
source thathva (principle) of the
world.
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Sath means existence.
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16)when there is myself imagination of directions and times:
Summary;If there is no ‘myself’(naanu),place and time will not appear.
‘I am body’ ‘body itself is myself’
when there is this knowledge(consciousness) imaginatinon of direction
and time comes.
‘myself’is not limit(paricchinna) place
and time.because by athma (self) form ‘myself’ is everywhere always.
Description:concept(imagination) of
place and time is not
paramartha(spiritual,transcendental).place means there,here,that place this place excetras are prathyayas.time means
now then.yesterday day before yesterday,past present future;past birth,present
birth,future births are all these are parts
of time only.time and place are not at
all present only.’myself is body’when
this prathyaya appears suddenly knowledge of place and time appear.
“I am not this body’,’I am sath form athma only’when this firm knowledge
appears then there will be no knowledge of place and time.It is not right to tell athma is there,athma is
here,then was there,now he is there. Because athma is everywhere,always sath form only.
If sath form is known there will
be no dvaitha(duality).
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17) for ignorant body is true,for jnani(knowledgeable) athma(self) only is truth.
Summary:In knowledge that’I am
body’ both jna and jada(inert,achethana)
both are equal.but ignorents see athma in body only
enlighting in heart.jnanies know occupying body and world total athma
only know as self.this athma is very delibate, immeasurable(unknowable).
Description:Ignorents and knowers
tell body as athma.I came.I ate,I
saw,excetra ignorents ,and athmajnanies,
tell body as myself.but there is difference in
in their knowledge.when ignorents tell ‘I came’ ‘I go”
Know body only as themselves.to
these there will be knowledge witness
form athma.
But when athmajnanies tell ‘I ate’
to them occupying this whole world
complete athma is myself.
‘myself’means occupying body and
senses union parabrahma itself is myself -like this athmajnanies know firmly.like this
there is this difference between ignorents and jnanies.
To loukikas both jnani and ajnanies look alike.
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18)Ignorent(ajna) is sincere to
world,jnni is completely sincere.
Summary:this world is seen by jnani and ajnani.true.but to ignorent
But to ignorant this universe which is view only is true.but for brahmajnani to world which is
view ,resident(supportive) ,sinle,true,total ,formless parabrahma
itself is true.
Description:both jnanies and ignorents
see this world.bboth do all transactions(behaviours,vyavahara)
equally.but in their view there is lot of difference.Ignorents seing world only know it as true only.
Seing this name and form
,different from this nameless and
formless brahma to know are not able to see Brahma.because
for ignorents it is not possible to understand thathva (principles) beyond senses.
But brahmajnanies also see this universe.though this universe is seen
by brahmajnanies ,they see brahma which
is dependence (residence) to
This nameless formless universe.this whole universe is parabrahma only.
This is known to jnanies by self experience.though goldsmith and loukikas
are seing bangles goldsmith sees
gold.people see only bangles.
To ignorant abhasa itself is truth
.for jnani aspada
(residence,dependence) is truth.
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19)for jnani both vidhi(rule,vidhi) and trial are false only!
Summary:which is strong ?vidhi(rule,fate0 or trial?this discussion or and trials argument is through vidhi(rule)or trials not knowing ignorents do.because for one who knows source of
both no fate no trials.
Description: few are fate(vidhi) arguers,few are trialnarguers(purusha
prayathna vadies).vidhi means fate,prarabdha,god power.for all prarabdha
,vidhi(fate) few argue.If there is human
trial fate is weak few argue.this argument is themeless.only ignorents arguing like this mutually
spend time as waste.
But vivekies won’t argue in this
matter.whether fate or trial is only for aham(ego) and not for
self(athma).those who know this are clever.whether fate(prarabdha fruits) or
human trials are not related to me..knowing like this they will be always peaceful.Ignorence is
cause of this dry argument.jnanies who know athma are detached(nirliotha).
No use from dry argu,ent
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20)By stick penance no self knowledge(athma jnana,brahmanna).
Summary:without seing ekshitha(............?) athma ,to see god is only illusion of mind.than viewer athma
differently there is no god.knowing that
viewer athma only ,if resides there only that is real sincerity.to know this viewer
athma only is myself .to know this is athma sincerity
(Athmaniste).
Description: for darshana(vision) of god (aramathma) many achievers do
penances.few saints and sanyasies(hermits)go to forest,doing fastings ,there do
severe penance for darshan of god.this kind of penance is waste.this kind of
penance is waste.because those who want to see god thinking
god as different from them .this is not right.
When you yourself are god ,if he knows himself ,then suddenly god’s
darshan(vision) occurs.I am source of all universe.-knowing like this if one
becomes sincere that itself is
realisation..that itself is eshwawara
Realisation.this itself is real god’s darshan(vision).paramathma(god’s)
realisation means knowing I am all
witness self only,to reside there only naturally.self realisation itself
is athma darshan.
Self sincerity itself is true
penance.
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21)to destroy aham(ego) itself is secret of athmadarshan.
Summary:athma (self) should be known.athma should be understood.shruthies are announcing.but it is not easy to
understand.because to see ahma itself by
itself is not possible.to see parabrahma
it is not possible.as it is like this to
see brahma means to surrender to brahma.
Description:athma va are dristavyaha,brahma veda brahmaiva bhavathi.
Athmanam vijaneeyaath-excetra shruthi sentences are telling.athma should be known.,brahma
only shouldly should be known.-this is summary of these sentences.whether athma or brahma can’t be known by making it as an
object(vishayikarisu).because self can’t see self.viewer (drik)athma can’t
become view(drushya).is it not?he can see nonself materials (anathma vasthu)
which are different fro him.he can’t see himself by himself.
Athma is nameless formless
principle.this is not at all an object.what is
meant by knowing brahma?brahmavedana means to know oneself as brahma.to unite with
brahma itself is told as brahma vijnana in shruthi.
Brahmathma vidya itsef is
brahmathma darshana(vision).
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22)vision(darshan) of inner witness itself is athmadarshana;
Summary:paramathma(god,universal self)
keeping light in intellect ,he also is enlighting in that intellect only latently.tyrning that intellect internally
,later one should melt it in Athma.this is art of seing
eshwara.
There is no other brahmavijnana
than this.
Description:Intellect is jada(inert,achethana,non spirit ) by itself.sIt
has got knowledge by brahma(athma,self) only.this inert mind is doing this much
of work depending upon
athma(consciousness).because intellect has no spirit(chaithanya) by
itself.such intellect can’t know athma.athma is hiden inside intellect,as intellect to intellect ,existing
inside intellect enlighting intellect
only. Therefore it is not possible to know
Athma.
Then how to know athma?it means by viveka jooiningintellct in
athma,should become athma itself.by pure mind mind should be nunited with
athma(self).then mind without remaining
different from athma becomes
athma itself. This is secret and art of
knowing athma.
To become one with athma itself is
Eshwara realisation(athma sakshathkara).
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23) when ”aham”(ego) rises noise
begins:
Summary: body does not say “myself’.’In deep sleep ‘myself’ was not
there.nobody accepts it.but when ‘myself’ appears this world takes birth.therefore
achievers should enquire with pure
mind about’from where ‘myself’takes
birth?’
Description;what does ‘myself’ mean?from where ‘myself’ is coming.’
This achievers should enquire with viveka(descrition power to decide ood or
bad,right and wrong).If really enquired there is nothing like ‘myself’.because
body won’t say myself myself.Inert body won’t vsay anything.therefore I am not
this body.In sleep I am not there.
Nobody tells like this.therefore I
am not shunya also.
All of us say ‘myself’.but what doed ‘myself’ mean?what is it’s real
form. Nodody has enquired about this.therefore only this’myself’ shining becomes
cause of all sorrows.If ‘aham’(ego) comes all transactions(vyavaharas) will start.If
there is no ‘aham’ bo transactions at all!therefore source of ‘aham’should be
searched.
Only if ‘aham’ melts that itself
is liberation.
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24)Chidabhaasa itself is hamkara(ego):
Summary:body bwhich is achethana(non spirit) has no consciousness.sath thatyva has no
birth.like this inert body and conscious only(chinmathra) who is sadathma(sath athma) in between these
two one more takes birth.to him only
name jiva.to him only ego,granthi(knot),bondage,micro
body,chittha,bhava,family,jiva-all names.
Descriptions:what is ego(ahamkara)?what is it’s form?what is it’s
feature?Ahamkara is not body.because inert(jada,achethana) body wont tell
‘myself ‘’myself’.is athma ahamkara?athma has no rise and set.therefore
ahankara is neither body nor self.
Then which is this ahamkara?In between body and athma.,by relation of
body and athma arising in body abhasa
thathva(principle).In light of athma chaithanya only shining in body to
ahankara only many names.this itself is called Granthi(knot between
chith and jada),bondage,micro body,chittha,intellect,mind, family,jiva-is
shining by many names.he is merely false appearance!
Ahamkara (ego) is merely false appearance!
Ahamkara(ego) is merely false appearance
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24)Chidabhaasa itself is hamkara(ego):
Summary:body bwhich is achethana(non spirit) has no consciousness.sath thatyva has no
birth.like this inert body and conscious only(chinmathra) who is sadathma(sath athma) in between these
two one more takes birth.to him only
name jiva.to him only ego,granthi(knot),bondage,micro body,chittha,bhava,family,jiva-all
names.
Descriptions:what is ego(ahamkara)?what is it’s form?what is it’s
feature?Ahamkara is not body.because inert(jada,achethana) body wont tell
‘myself ‘’myself’.is athma ahamkara?athma has no rise and set.therefore
ahankara is neither body nor self.
Then which is this ahamkara?In between body and athma.,by relation of
body and athma arising in body abhasa
thathva(principle).In light of athma chaithanya only shining in body to
ahankara only many names.this itself is called Granthi(knot between
chith and jada),bondage,micro body,chittha,intellect,mind, family,jiva-is
shining by many names.he is merely false appearance!
Ahamkara (ego) is merely false appearance!
Ahamkara(ego) is merely false appearance
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25)formless athma’s knowledge itself is
athmajnana:
Summary:this ahamkara(ego) callrd
devil thoughnit nis not really present is troubling all shining.though ahamkara has
no form .as though born from form,,as though
living from forms appearing,will be eating these forms only.this ahamkara will
be changingbit’s forms.because it has no it’s own bexistance or base.but what is it’s form?if anybody
benquires suddenly this ahamkara ghost disappears.
Descriptions:till where achievers
by cautiousness ,by viveka does not
enquire about secret of ego(ahamkara) till then this aham intellect will be shining.This
ego has no form or existenceof it’s own.still
this ahamkara called big devil every moment will be changing .I am
brahmachari(celebrant),I am sanyasi,I am achiever,I am a great soul.,I am a
saint,at end I am a dispassioned excetra
This ahamkara passing through
will be troubling us.
Searching for source of ego(ahamkara)
It will become non existant.enquiry and ego(ahamkara) only are medicine for this ahamkara destruction!
Trouble of aham bhutha itself are
names and forms.
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26)whole universe is play(luxury) of ahamkara(ego) only:
Summary:when there is ‘aham prathyaya’only this world appears.when
ahanksara(ego) gets destroyed nothing appears.therefore this whole world
is ahamkara form only.therefore
searching this ego(ahankara)
,if it’s source is found ,there by whole universe can be won.
Description:only if ‘myself’ is there this world.for world to appear aham prathyata itself is source.when first
/myself’ appears all things should
appear.to us world is seen during day? Source of all this is aham prathyaya.If aham prathyaya gets
destroyed there will be no world.
This much of value has come to
world by this false ahankara
only.
In deep sleep there is no ahamkara.so there will be no world.In deep
sleep myself you,he,panchabhuthas(five
elements),no inside ,no outside, nothing
is there.why ,you know?therefore there is no aham prathyaya.this universe
is greatness of ahankara..If secret of
this ego(ahankara) is enquired ,is like enquiring whole universe only.therefore
adhyathma(spiritual) achievers should enquire about
source of ego(ahankara).
Athma is (source) capitol of
ahamkara.
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27)destruction of ahankara itself is
destruction of sorrows:
Summary:when athma svarupa does
not arise that itself real form state(condition).If this ego is to
be destroyed ,it should be searched.
If source is not touched aham prathyaya If thisam prathyaya will not get destroyed.If
aham ptathyaya if it does not get dertroyed.
Description:ahankara is abhasa only. Ahankara os only abhasa of athma only.chidabhasa itself is ahamkara.as
this aham prathyaya is false appearance
is not paramartha(spiritual).therefore
without ahamkara ,natural self
form condition only is is truth and
paramartha.though aham prathyaya though
shines fully it has no existence.to
understand this we have to do iudayasthana(source) gaveshana(.to search
carefully).
‘gaveshana ‘ means to search carefully.
.
By viveka making externally
dispersed mind internal (introvert) it’s
source athma should be understood. Then
we will come to know that secret that
there is no mind.this itself is manonasha(destruction of mind) or amanaska
yoga(mindlessness).for this only svathmaikyanista,athmanista,svarupa
nista,,natural Samadhi-names.
Svathma niste(self sincerity)
itself is liberation.
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28)should become introvert and see athma:
How a thing fallen in well should be taken by plan to get down into weli, in same
way an achiever should go within
himself by delicate intellect.going
inside holding tight prana speech and
mind ,,if searched ,achiever gets athma
which is source of ahamkara(ego).
Description:achiever need not create athma newly. By noise of this ahamkara(ego) ,by
atatopa(........................?) athma disappears.
If athma existing inside by going
inside by viveka if seen there will be
attain ment of athma(athma will be got). Athma darshan(vision) itself is athma
attainment(athma prapthi).this is prapthasyaiva attainment. Not aprapthasya
prapthi.
What is meaning going inside?how?stopping prana and speech transactions
,by pure mind to become introvert.for
man who is extravert athma darshanaor
attainment is impossible.If one becomes introvert then to achiever source of ahamkara is understood.
When one goes deeply into sea
present there diamond and and
pearls are got ,entering inside
oneself prathyagathma is
attained(prapthi).
Prathyagathma himself is
parabrahma thathva(principle)
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28)by enquiry of truth is vision(darshana) of truth:
Summary:by silent and deep enquiry
regarding one’s source form to
enquire is called ‘sathyathma vicharana.’I am self only not body excetras—this enquiry or
knowledge helps to enquire truth
thathva (principle). And becomes achievement(practice).
Description:Athma vichara(self enquiry) means simply not doing(manthra chanting),thapa
(penance), daily recital, worship and meditation.what it means is by silence,going inside vivekaful
mind method of finding out source
of ‘aham prathyaya’.this is called svamula charcha or sathyathma
vicharanam,mula charcha (charcha= discussion).that means to find out source of
ahamkara(ego),vivekaful
Enquiry method.
Who am I?this body?senses mind intellect
pranas? None of these.because all these are anathma(non self) things only.as
these appearing and disappearing abhasa (...........)things.as
these are appearing disappearing things,I am none of these thinking like
this slowly deeply by enquiry to understand itself is ‘sathyathma vicharana’.
I means myself only, I means athma
only,I means prathyagathma only(individual self) ,I means source of ahamkara(
ego).thinkinmg like this if we enquire this also helps to athma enquiry.
By viveka enquiry method only athma sincerity is got.
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30)as soon as enquired fssall of ego(ahamkara):
Summary:entering inside heart if
goes on enquiring ahamkara falls upside
down.when this aham prathyaya gets
destroyed suddenly very high prakrista(.............?) pure athma as svayamjyothi form(self light
form) shines.this athma is not is not
ahamkara of show off(adambara).he is imagined non self(ananthma).he is
total and pure sacchidananda athma.
Description:achievers should go inside heart.that means leaving outside
vision should become introverts.when
inside of ego9ahamkara) is entered ,this ahamkara is false,and imagined we will
come to know easily.this is true also.besause non existing ahamkara
should become
Non existing only.when enquired with viveka emptiness of hollownwss of
thing is understood.for outside ego falls upside down inner athma is not destroyed.
He as athma svarupa only is
eternal self light form.This athma itself is parabrahma.he himself is
paramarthathma.by his light only that
chidabhasa form ego was shining.after
self realisation
Happens, destruction of mithyathma
becomes
natural.
By this matter
coming enquiry ahamkkara
shines.only
Ahankara (ego) sines.
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31)athmanista(sincerity to athma) has no rules (vidhi)and prohibition(nishedha):
Summary:destroying ego by viveka ,residing
in it’s real form naturally,to such
athnanista(athma sincere) no rules and prohibitions. He can’t see anything
different from athma.common people can’t know
condition of such self
athmanista.
Description:up to when knows athma
prathyaya is true ,who illuses that only
as myself ,till that he is ignorant only.Ignorent will not be knowing ture form
of athma..athmajnani destroying
this falseness (mithyathva)
With vivelka stands in his own
form only.shines.If there is no aham prathyaya ,has he any duties?surely no.when
there ‘myself’ intellect of rule and prohibition exists. Without ‘myself’,after
knowing all are complete athma only such person is blessed.he has no sin and
punya(merit).
This athmanista will not see
anything different from athma.one who has firm sincerity as ‘athmaiveda sarvam’ such athmanista (sincerity to athma) who can understand?
Ignorents can’t understand bhahmajnani.,ignorents are ignorents only ,jnanies
are jnanies only.
Loukikas(this worldly,mundane) can’t understand jnani.
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32) “thathvamasi”is natural
condition(state):
Summary:’thatyvamasi’’you are parabrahma only’ though shruthi is telling
clearly,achievers(saadhakas) are not able to understand this properly by experience.because achievers
have no chitthasuddhi(purity of mind).though thry wno’t understand this advice
brahmathathyva flashes to such
people also as athma.
Description:shruthies means vedanthas.that means upanishaths tell
thathyvamasi,aham brahmasmi, ayamathma brahma, athmaivedam sarvam.jivas are really parabrahma only.though all vedanthas
telling this only ,without understanding properly ,knowing themselves as
family holding jivas only drown in ocean of sorrow.
The reason for this is Mathidurbalathvam.mind of achiever is not yet able
to understand..therefore to them this
message is not yet understood(not
experienced).still this message is true among truths..parabrahma as
sacchidananda form (svarupa) is prathyagathma (individual self)to all.
To those who are interested in external enjoyment brahmajnana is not got.
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33) athma is beyond dvaitha.
Summary:people say’I know myself’’I don’t know myself’.these words are
really funny. Because athma is not divided into
drik (viewer) drishya
(view).no;when athma is only one
there will be no differenriations in
athma.
Description:I don’t know who I am?I know all,but I don’t know myself
Usually all will say.another time
they tell I know myself,I am
intelligent,
I know myself well-they tell like
this also.hen I say ‘I’and myself
also it means I am drik(viewer) and
drishya (vie)also. This is really funny.
Because athma is only one. He can’t be two as drik(viewer) and drishya(view).here
I I am viewer(drik) i am not view(drishya). Because drik is not drishya. One
who is drishya can’t become drik.athma is only one and not two.If knowledge of
oneness of athma is understood there is
no place to difference knowledge(bhedajnana)
Bhedajnana is not paramartha(spiritual,transcendental)
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36) to one who is athmanista(sincerity to athma) achievements(practices) are not needed.
Summary: Till there is
adhyasa (false super imposition )the
fact ‘athma itself is myself’this fact-will be helpful to search athma thathva(
athma principle).If one gets firm knowledge that ‘athma only is myself’,again ‘soham ‘ topic
is not needed.for one who knows ‘I am man’ the matter that that ‘I am man’is not needed.
Description:for ignorant ‘soham’tpoic is needed.Ignorent means who has illusory
knowledge that ‘I am body,I am body’.as he does not know ‘I am brahma,I am
brahma’ to know athma ,to search athma to find out athma ‘soham’ topic is
needed(helpful). Telling that ’I am
athma only ‘
,if enquired to such person “aham
brahmasmi’ fixed(decisive) knowledge is
produced.
But who knows ‘ahamathma,Aham brahmasmi’,as he is athma nista(sincere to
athma) only, he does not need any
enquiry method .
Matter got enquiry needed to one who knows
‘I am human ’
Again not needed enquiry or prasankhyana’is not needed.athmanista
will be athmanista only.
For one who knows body itself as
athma for such vedantha matter is needed.
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34)arguments and dis arguments
about athma is waste
Summary: who is siddha by nature,remaining in own natural form
Without having sincerity in healthy heart ,without knowing self form by
By viveka(power of descrition),simply,whether athma is sath form or asath
form,with form or without form(formless),one or multiple form,,like this to do
dry argument is play of maya only.
Description;myself is athma,athma is within oneself, one’s real form
itself is athma.this much anybody cn know easily.becaus it is it’s own form?athmaniste
means without any tiredness ,thout any
trial,,ll can experience.this is not difficult like japa(chanting),thapa(penance),worship(puja)
,this is very easy.
understanding
this even great scholars doing waste discussion about athma, waste time.how it means is :If
few argue athma is there, another few tell athma is not there.sIf few tell
athma is sopadhika(with adjunct) ,few tell athma is adjunctless( nirupadhika).If
few argue athma is only one others few
argue athma is many.no use from inner fights.
Mumukshus(liberation
desirers) should remain away from dry
arguments.
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35)self sincerity is true siddhi(accomplishment)
Summary:to reside in self evident athma itself is real acomplishment.
All other siddhies are equal to dream.those anathema(nonself) siddhies
are not true.not natural also.soon after awakening all dreams become false.is it not?in same way
who is indulged in sath form athma maya
will not attach again.
Description:anima-mahima excetra many siddhies are people
attracting,money attracting,female attracting-there are so many other siddhies.
But real siddhi is athma sincerity only.once if athma is known and become sincere to it , that itself is
real siddhi.becau by this siddhi nobody will lip and fall.
All other siddhies are simili of
maya only.In dream to one person many siddhies were got.true,after
awakening those siddhies will et
destroyed.
Like ddhi of all anthma(nonself) things are equal to dream only.but to athma sincere athma
jnani like previously again avidya will
not be produced. When it is so,athmajnana incirity itself is true pavaada(magic) and siddhi.It should be known.
Mumukshus(liberation desirers) should be away from low siddhies.
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36) to one who is athmanista(sincerity to athma) achievements(practices) are not needed.
Summary: Till there is
adhyasa (false super imposition
)the fact ‘athma itself is myself’this fact-will be helpful to search athma
thathva( athma principle).If one gets firm knowledge that ‘athma only is myself’,again ‘soham ‘ topic
is not needed.for one who knows ‘I am man’ the matter that that ‘I am man’is not needed.
Description:for ignorant ‘soham’tpoic is needed.Ignorent means who has
illusory knowledge that ‘I am body,I am body’.as he does not know ‘I am
brahma,I am brahma’ to know athma ,to search athma to find out athma ‘soham’
topic is needed(helpful). Telling that
’I am athma only ‘
,if enquired to such person “aham
brahmasmi’ fixed(decisive) knowledge is
produced.
But who knows ‘ahamathma,Aham brahmasmi’,as he is athma nista(sincere to
athma) only, he does not need any
enquiry method .
Matter got enquiry needed to one who knows
‘I am human ’
Again not needed enquiry or prasankhyana’is not needed.athmanista
will be athmanista only.
For one who knows body itself as
athma for such person only vedantha topic is needed.
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37)sadvaitha principle(thathva) itself is
paramarthika(spiritual,transcendental)
Summary:In deshe(.......?)of vedantha there is dvaitha(dualism).
,after knowing paramartha
thathva is advaithha-this argument is
not correct. Athmaikathva itself is
principle(thathva).because advaitha(monism) ,advaith itself is thathva.’aham
brahmasmi’
“ I am brahma only’ itself is universal truth.there is no difference in
it.advaith is a thathva which exists in
past, present, future.there is no difference in this.before searching,after
searching and knowing , tenth person was there then also.now also he is
there.is it not?
Description:At the stage of enquiry also ,at stage of athma jnana(self
knowledge) also, athma is only one.athma thathva itself only is thathva. ’aham
brahmasmi’’ I am brahma only’ itself is universal truth.
There is no change in it.therefore jnani and ignorant(ajnani) are both
complete brahma only.Ignorent (ajnani)is only ten percent brahma and
jnani is hundred percent brahma-this is
not correct.
For both ignorents and brahma jnanies there is no difference in brahma form.one has not known
thathva,another has known thathva.slike this there may be difference in jnana
and ajnana only. One example for bthis..dashama is lost.when he is to be searched
also there was dashama(tenth).now dashama has been got while telling this also
dashama was present.like this advaitha thathva is always truth form.
There is no difference in athma
form in between jnani and ajnani .
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38) liberated(muktha) has no karmathrayas(three kinds of karmas)
Summary:all are working thinking
that that i am karma doer.
Therefore he has to experience fruits of karmas.but If by enquiry if
doership is destroyed ,to him all three karmas will get destroyed. This itself
is mukthi(liberation).destruction of karma bondage.
Description:each man knows that he himself is karthri(karhru).
This is good karma. I should do this.by this good fruits are produced.this
is bad karma.By doing this bad karma
fruits will be got.
This should not be done-thinking he will be doing karmas only.
Therefore he has to
experience fruits of all karmas. Where
there is doership(karthrithva) there
should be enjoyership(bhokthrithva).
This is law of karma siddhamtha(doctrine,theory,law).thise are all stories
of ignorents.
But,If enquired to me there is no
karthrithva..he knows I am not doer.
How can there be
bhokthrithva(enjoyership) to me
I am not doer or enjoyer.-if to surely knowing Athmajnani
Sanchitha(accumulated), prarabdha(
a karma which has started to give result),agaami will not be there. This itself is liberation.this
is jivanmukthi also.
If there is karthrithva(doership) there will be bhokthrithva(enjoyership).
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39)athma(self) is neither bound(baddha) nor liberated(muktha).
Summary:if there is baddhathva buddhi(intellect) there will thoughts of
liberation also. But bondage is to whom?,enquiring like this ,if he knows I am
eternally liberated(nithyamuktha) then there will be no concept of
either bondage or liberation.to Buddha(bonded) only has thoughts of liberation.to diseased only
there is thought of curing of disease.
Description:one who thinks ‘I am bound’ will try for liberation.salong
with bondage concept of liberation also comes naturally. To Buddha only there
is worry
of liberation.for patient there is worry of getting cured.is it not?
Description:but with some boldness what is bondage?to whom is bondage?Am
I really baddha(bound)?does bondage belong
to me?
In deep sleep there no bondage to me at all?what is form of bondage?If we
go on enquiring like this he becomes
viveki(one with power of descrition) .’If one knows that s I am self light(svayamjyothi) form athma
By enquiry he himself is valiant. And brahmajnani. One who knows like
this has no bondage.no liberation also.bondages and liberation are due to
ignorance .Inm athma form no bondage or
liberation.
I ignorance area only bondage and liberation.
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40)there are
no different kinds in liberation
Summary:scholars
argue liberation is sarupda(form) arupa(formless) and ubhayathmaka(both).liberation is of three
kinds.It is said.sIf there is aham prathyaya only this three kinds of liberation concept is produced.
If this
ahamkara (ego)gets destroyed that itself
is paramartha(spiritual,transcendental liberation.
Description:though one is jivanmuktha (liberated while living)
To him also there are names and forms ,no names and forms,,both types
lliberations are there as said bysome scholars.scholars argue liberation is of
three kinds.not liberated, not brahmajnaniies, only ignorents do dry argument.Achievers should not give
attention to such arguements.because if there ‘aham’ only this kind of many imaginations
flow along with mind.when truthness is given aham prathyaya only such illusions arise.but by enquiry deep and delicate viveka(descrition power) if
ego disappears that itself is real
liberation.destruction of aham itself is liberation.this liberation is neither
adjunctful(sopadhika) nor adjunctless(nirupadhika).
This is self form only.this itself is natural niste(sincerity). This paramartha logic.
Destruction of ahamkara itself is
paramartha liberation.
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41)from thamil language this has got down into samskritha(Sanskrit)
Summary:sSri Bhagavan ramana
maharshi pure,,high(supreme) this
essay in in thamil language(dravidian
language).that itsef only sri
vasista muni has translated into his Sanskrit language.
Description:Sri Dakshinamurthy form
Sri ramana maharshi has written
in Dravidian language this book called ‘SADDARSHANAM’. By name ‘ulladu
narpadu.’ This is pure ,very high(supreme), kalpavriksha and kamadhenu to mumukshus(liberation desirers).If
contemplation of meaning is donesuch will become jivanmuktha only(liberated
while living).In this ‘saddarshanam‘ essay
summary of advice(updesha) of sri
ramana is told.that essay which was in
thamil(ulladu narpadu) has been
Has translated into his own
language samskritha(Sanskrit) by ramana maharshi’s disciple kavyakanta
ganapathi vasista muni .It is
written ‘THRISTUP’ mrtre(chandassu) by name ‘saddarshanam.’all jivas are
sacchidananda form only brahma.those who
know this are liberated and blessed
only.(form=self form=svarupa)krithakrithyathe=what is to be done nis
done,blessedness).
‘saddarshanam ‘is sri Ramana’s
teachings(upadeshas) only.
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42)’saddarshanam’essay is treasure
of mumukshus(liberation desirers)
Summary:informing sadrupa(with form)
principle summary ,giving
brahmananda to mumukshus,sri Ramana’s
bright speech is shining through speech of vasista muni.
Description:Bhagavan Sri Ramana maharshi
has composed ‘ulladu narpadu’iin thamil language.In that sath thathva(
sath principle) is told.told in
upanishaths sath,thath,athma,brahma form
sri ramana has informed ‘ulladu
narpadu‘ essay in simple form.this book
gives more bliss(joy) to mumukshus.
Sri ramana maharshi is
Dakshinamurthy of twentieth century.
His ‘ulladu narpadu’ essay in
thamil has been translated by vasista muni to Sanskrit by name ‘saddarshanam’.this shines in
Sanskrit language
Like sun ray,like bright bof
fire(agni).If this is understood all mumukshus will become will become blessed.no dpubt in it.\
‘saddarshanam ‘essay is is summary
of ‘sath’ thathva.
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Form =self form=svarupa,
Sath =existence,chith=consciousness,ananda=bliss=
Sacchidananda
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Sri Rmana maharshi’s ‘saddarshanam’ cpmpleted.
Om namo bhagavathe sri ramanaya|om shanthi santhi shanthi
Saddarshanam=right vision.
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