AUM AMRITESWARIYE NAMAHA Ishavasya Upanishad Sadgurum yam varnyathe vaasisthe varnyathe vedaanthe brahma ithi krishnam tu varnyathe

uttama ithi Tannamaami amriteswareem Introduction Vedas are four in number, Rig, Yajur, Sama and Athar a! Veda denotes "no#$edge and is deri ed from the Sans"rit root %Vid& meaning to "no#! Ea'h Veda has four (arts! )! Samhita * ritua$isti' (ortion dea$ing #ith ritua$s and h+mns to different ,ods! -! .rahmana * the (ortion dea$ing #ith u(asana or modes of #orshi(! /! Aran+a"a * the (ortion that dea$s #ith the meaning and im(ort of u(asanas and ritua$s! 0! U(anishad * "no#$edge (ortion dea$ing #ith the highest truth about the Se$f! The first three (arts are together 'a$$ed 1arma 1aanda dea$ing #ith a'tion and $ast (art of U(anishad is 'a$$ed 2naana 1aanda dea$ing #ith "no#$edge! The U(anishads, main$+ a ai$ab$e toda+ are )34 in number 5the U(anishads that are mentioned b+ Rama to Hanuman in the Mu"ti"o(anishad and 'ommented b+ the Saint U(anishad .rahmendra of 1an'hi6! 7ut of these )34 U(anishads, )3 are 'onsidered major U(anishads #hi'h ha e been 'ommented b+ Adi San"ara'har+a! The )3 major U(anishads are )! Isha as+a * Su"$a Yajur Veda -! 1ena * Sama Veda /! 1atha * 1rishna Yajur Veda 0! 8rasna * Athar a Veda 9! Munda"a * Athar a Veda :! Mandu"+a * Athar a Veda ;! Taittiri+a * 1rishna Yajur Veda 4! Aitare+a * Rig Veda <! =handog+a * Sama Veda )3! .rihadaran+a"a * Su"$a Yajur Veda 7ut of these, the Isha as+a U(anishad is 'onsidered one of the shortest U(anishad #ith just )4 s$o"as 5shortest on$+ to Mandu"+a #hi'h has )- s$o"as6! Isha as+a U(anishad 'om(rises the 03th 'ha(ter 5$ast 'ha(ter6 of Vajasane+a Samhita of Su"$a Yajur Veda! Hen'e this is one of the o$dest U(anishad! It has )4 s$o"as in tota$! A sma$$ 'ommentar+ on this U(anishad is being started tit$ed Atma Rahasyam 5Se'ret of the Se$f6! This 'ommentar+ has been #ritten after 'onsidering San"ara'har+a>s 'ommentar+ and Anandagiri>s ti"a 5sub 'ommentar+6 on the U(anishad! E en though there are man+ 'ommentaries a ai$ab$e, this is #ritten to 'on'entrate on the u$timate rea$it+ of .rahman or =ons'iousness and the rea$it+ has

Atma Rahas+am

?)?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA been gi en im(ortan'e and ea'h s$o"a is $in"ed to the u$timate rea$it+ of non?dua$ .rahman or =ons'iousness! 8rostrations to the $otus feet of Sadguru Mata Amritanandama+i @e i for guidan'e and b$essings to 'om($ete this #or" su''essfu$$+! Ultimate reality The u$timate rea$it+ behind the 'hanging and tem(orar+ #or$d is .rahman of the nature of EAisten'e, =ons'iousness and .$iss abso$ute! This .rahman is #hat is (ro(ounded in arious s'ri(tures as 8aramaatman, Ish#ara, .haga an, Atman et'! This u$timate rea$it+ is one #ithout a se'ond and there is no dua$it+ #hatsoe er in it! This u$timate rea$it+ a$one eAists! Whate er eAists as the #or$d is nothing but the u$timate rea$it+ of =ons'iousness a$one! The Se$f or jee a #hi'h seems to be $imited is =ons'iousness a$one! The arious U(anishads (ro(ound about .rahman or the u$timate rea$it+ and the means to rea$iBing it! .rahman is not something to be ne#$+ attained but it is one>s o#n er+ nature of =ons'iousness! A (erson needs to rea$iBe that %I am .rahman&! This is the er+ aim of the U(anishads or the "no#$edge (ortion of the Vedas! This "no#$edge about .rahman as one>s o#n nature is the "no#$edge "no#ing #hi'h e er+thing e$se be'omes "no#n! The U(anishads themse$ es start #ith the dis'i($e as"ing the ,uru 5in Munda"a U(anishad6 Kasmin u bhagavo vijnaathe sarvam idam vijnaatham bhavathi 7 CordD Te$$ me that b+ "no#ing #hi'h e er+thing be'omes "no#n! The ,uru eA($ains about .rahman and states Brahmaivedam amritam purastaat brahma paschaat Brahma dakshinatascha uttarena Adhascha urdhvam cha prasritham Brahmaiva idam vishwam idam varistham .rahman of the nature of immorta$it+ is (resent behind and front! .rahman is (resent in the right and the $eft! .rahman a$one is (resent to( and bottom! Whate er is being (resent is .rahman a$one * this #or$d is .rahman a$one 5this .rahman is to be "no#n or attained6! The ,uru in turn ans#ers b+ eA($aining about .rahman and fina$$+ stating that Brahmavid brahmaiva bhavathi 7ne #ho "no#s .rahman be'omes .rahman Thus, this .rahman is the u$timate rea$it+ and the non?dua$ rea$it+ behind the i$$usor+ and seeming$+ a((earing dua$ #or$d! The dua$ #or$d is on$+ an i$$usion seen in the abso$ute rea$it+ of =ons'iousness e en as the i$$usor+ sna"e is seen in the ro(e and #ater is seen in desert! Ho# is it "no#n that =ons'iousness is the u$timate rea$it+E If =ons'iousness is there, the #or$d eAists! If =ons'iousness doesn>t eAist, then the #or$d 'eases to eAist! This sho#s that =ons'iousness is the abso$ute rea$it+ behind the re$ati e and tem(orar+ rea$it+ of #or$d! The #or$d has no eAisten'e a(art from

Atma Rahas+am

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Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA =ons'iousness! This means that the #or$d is on$+ an i$$usion seen in the rea$it+ of =ons'iousness! This =ons'iousness is not something #hi'h is sitting in Vai"unta or 1ai$as but it is ea'h and e er+one>s er+ nature! The jee a or indi idua$ being #hi'h seems to be $imited and getting atta'hed, bonded to arious things is =ons'iousness a$one! If the jee a remo es the i$$usor+ $imitations of bod+ and mind in the form of $i"es?dis$i"es and desire?a ersion, then the jee a itse$f rea$iBes its o#n er+ nature of =ons'iousness or .rahman! Thus, ea'h and e er+ one is .rahman or =ons'iousness a$one! There is an ignoran'e ei$ #hi'h ma"es a see"er thin" that he is different from .rahman! This ignoran'e needs to be remo ed 5ignoran'e itse$f is not a rea$it+ but on$+ an i$$usion6 and this is a'hie ed b+ the stud+ of s'ri(tures #hi'h (ro'$aim that this indi idua$ jee a is .rahman on$+! When thus the jee a 'ontem($ates on the rea$it+ that %I am .rahman& 5'ontem($ation a$so is i$$usor+6, this "no#$edge remo es ignoran'e and the u$timate rea$it+ of =ons'iousness shines forth as one #ithout a se'ond! This is the er+ aim of s'ri(tura$ stud+ or U(anishadi' stud+! The arious U(anishads (ro(ound this u$timate rea$it+ through and eAam($es! arious statements

The u$timate rea$it+ that there is on$+ .rahman here shou$d be remembered #hi$e $earning the s'ri(tures! Santhi Mantra Ea'h U(anishad begins #ith a santhi mantra a''ording to the Veda #hose (art this forms! The Santhi Mantra for the Su"$a Yajur Veda is the santhi mantra for this U(anishad! Santhi means (ea'e! Mantra here means in o'ation! Thus santhi mantra is in o'ation for (ea'e! The dis'i($e is $earning from the ,uru or b+ himse$f! The Se$f "no#$edge is the highest of a$$ "no#$edge 5as 1rishna 'a$$s it Raja idh+a in .haga ad ,ita6! There are a$#a+s obstru'tions to an+ "no#$edge, $et it be s'ien'e, studies, 'om(uter, musi' or an+thing e$se 5in the form of don>ts * for musi', there is the obstru'tion of inta"e of good food and drin"s6! If there are obstru'tions a ai$ab$e for norma$ "no#$edge, then #hat to s(ea" about .rahma Vid+a or Se$f?1no#$edgeE When a see"er is (rogressing er+ #e$$ in the s(iritua$ (ath, there a$#a+s #i$$ be obstru'tions for the same! In order to remo e these obstru'tions, one in o"es the Su(reme .eing and (ra+s for (ea'e so that the (ro'ess of "no#ing goes on smooth$+ #ithout an+ obsta'$es! Thus, is the im(ortan'e and use of (ea'e in o'ation or santhi mantras! 7M 8urnam Adah 8urnam idam, 8urnaat 8urnam Uda'h+athe! 8urnas+a 8urnam Adaa+a, 8urnam E a A ashish+athe! 8urnam Adah * That is 8urna or Fu$$ or 8erfe't 5the Su(reme .eing of .rahman6! 8urnam idam * This is 8urna 5the indi idua$ jee a or $imited Se$f6! 8urnaat (urnam uda'h+athe * From THAT fu$$, THIS fu$$ has 'ome! 8urnas+a 8urnam Adaa+a * When from THAT, THIS is ta"en or remo ed 8urnam E a A ashish+athe * FUCC on$+ remains!

Atma Rahas+am

?/?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA THAT is fu$$! THAT indi'ates the Su(reme .rahman 5that #hi'h is the on$+ thing eAisting and of the nature of EAisten'e, =ons'iousness and .$iss Abso$ute6! The dire't meaning of THAT is ,od #ith attributes and the Gua$ities of omnis'ien'e, omni(oten'e and omni(resen'e! The dire't meaning of THIS is 2ee a or $imited being #ith the Gua$ities of $imited "no#$edge, $imited s(a'e and time and $imited (o#er! .ut the indire't meaning of THAT is Nirguna .rahman, .rahman #ithout an+ attributes! This is the same as the indire't meaning of THIS #hi'h is the Se$f #ithout the attributes! Thus THAT and THIS indi'ate the same =ons'ious (rin'i($e #hi'h is res(onsib$e for the sur i a$ and eAisten'e of e er+thing in this #or$d! From THAT 'omes THIS! This (art of the s$o"a eA($ains the 'reation! As the U(anishads (ro'$aim that the Su(reme .eing thought that $et me mu$ti($+ and thus 'reation started! Thus the seeming$+ $imited Se$f #ith the adjun'tions of bod+ and mind has 'ome 5seeming$+ 'ome as abso$ute$+ there is no 'reation at a$$ as the .rahman 'annot mu$ti($+ as mu$ti($i'ation in o$ es eAterna$iBation #hi'h is not (ossib$e in the Su(reme .rahman! Thus 'reation is termed as Mith+a or i$$usor+ $i"e dream or $i"e #ater seen in desert * it has no u$timate rea$it+ but on$+ em(iri'a$ and (henomena$ rea$it+6! Thus this 2ee a has 'ome from the Su(reme .rahman as the infinite ether seems to get $imited b+ the adjun't of (ot 5e en though it is not at a$$ $imited6! When from THAT, THIS is remo ed, FUCC a$one 5(ure =ons'iousness a$one6 remains * here the THIS indi'ates the i$$usor+ adjun'ts #hi'h seem to be Fu$$ from the re$ati e stand(oint of the #or$d! As a dream #or$d seems fu$$ and rea$ during the state of dream but on$+ #hen the dreamer #a"es u(, he rea$iBes that the dream #or$d #as as unrea$ as the son of a barren #oman! Thus #hen from THAT 5here THAT re(resents =ons'iousness #hi'h is the essen'e of both .rahman as #e$$ as Se$f or Atman6, the $imitations are remo ed * #hat remains is on$+ FUCC! The differen'e bet#een the Su(reme .eing and the $imited Se$f is on$+ the adjun'ts of bod+ and mind! When these adjun'ts are remo ed, #hat remains is on$+ (ure .rahman or =ons'iousness #hi'h is a$so termed as ANANTHA or infinite! .haga an Vishnu te$$s in Srimad .haga atham 5=hatus$o"i .haga atham6 #herein he tea'hes .rahma Vid+a to .rahma! Aham Eva Aasam Eva Agre. Na Anyat Kinchit Sad Asad Param. Pashchaat Aham Yad etat cha. Yo Avashishyet sah asmi aham Sosmyaham! I on$+ #as (resent before 'reation started * there #as nothing greater than Me of the nature of EAisten'e or non?eAisten'e! 7n'e 'reation started, then a$so #hate er #as there #as on$+ I! And after 'reation anishes, #hate er remains that a$so is Me on$+! The %I& that Vishnu s(ea"s here is not the mere form of =haturbhuja Vishnu but Nirguna .rahman be'ause a$$ forms ha e birth and death! That #hi'h has birth and death 'an ne er be eterna$ and 'annot be the u$timate rea$it+! Thus the %I& here denotes .rahman a$one of the nature of EAisten'e, =ons'iousness and .$iss Abso$ute 51e a$a Sat =hit Ananda6! 7M Santhi santhi santhih Cet there be (ea'e from the three "inds of obsta'$es 5Adhibhootam * from the (an'ha bhootas or from other beings, Adhidai am * from natura$ 'a$amities $i"e

Atma Rahas+am

?0?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA thunder, $ightning et'! and Adh+aatmam * from onese$f in the form of 1aama, 1rodha, 2araa, V+aadi et'! * these three are the three t+(es of obsta'$es6!

Atma Rahas+am

?9?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka ! "ivritthi Marga or the #ath o$ Renunciation or the #ath o$ %nowledge Ishaa aas+am idam sar am,Yad "in'ha jagat+aam jagat! Tena T+a"tena bhunjeethah, Ma ,rithaah "as+a s it dhanam #adaccheda & #ada artha ! 'ord splitting and word meaning Idam * Here 2agat * in this #or$d Yad "in'ha jagat+aam * #hate er mo es or has 'hanges Sar am * e er+thing Isha Vaas+am * is 'o ered or (er aded b+ ,od! Tena .hunjeethah * Enjo+ or re$ish 5that ,od #ho is a$$?(er ading6 T+a"tena * b+ ha ing deta'hment or renun'iation! Ma ,rithaah * @o not 'o et 1as+as id dhanam * an+one>s #ea$th 7r 1as+a dhanam * @o not 'o et for #hose is #ea$th 5,od>s as e er+thing is (er aded b+ him and e er+thing has been renun'iated6! (akya artha ! Sloka Meaning Whate er mo es here in this #or$d, e er+thing is (er aded or 'o ered b+ ,od! Enjo+ the beaut+ and b$iss of ,od b+ renun'iation! @o not 'o et an+bod+>s #ea$th for #hose is #ea$thE 5as e er+thing is (er aded b+ ,od, #ea$th is his a$one6! )*planation E er+thing in this #or$d is (er aded b+ ,od! Whate er #e see is manifestation of ,od a$one! What is this ,odEEEE This ,od is not of human form * #ith four hands or #ith matted hair but re(resents the Su(reme .rahman #ho is of the nature of =ons'iousness! Ho# does =ons'iousness (er ade e er+thingEEE =ons'iousness is res(onsib$e for the obje'tified #or$d! This is "no#n and (ro ed through the An a+a?V+atire"a 5=o?eAisten'e and =o?absen'e6 Yu"thi or $ogi'! An a+a re(resents the (resen'e of a thing . based on another thing A! V+atire"a re(resents the absen'e of . #hen A is absent! This sho#s that A is inde(endent and be+ond time and s(a'e and eterna$ #hereas . is de(endent and hen'e i$$usor+ and re$ati e$+ rea$! When =ons'iousness is there, the #or$d is there * this is An a+a Yu"thi! When =ons'iousness is not there, the #or$d is not there * this is V+atire"a Yu"thi! Thus =ons'iousness is eterna$ and is the abso$ute rea$it+ be+ond a$$ dua$ities #hereas the #or$d that one sees is on$+ re$ati e$+ rea$ and is $i"e #ater seen in desert! This #a"ing #or$d is simi$ar to the dream #or$d * in the dream #or$d, the dreamer himse$f 'reates the #or$d and enters into ea'h obje't in the dream #or$d! Simi$ar$+

Atma Rahas+am

?:?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA the #a"ing #or$d is a$so a $ong dream #hi'h has the #a"er or the .rahman as the 'reator and sustainer of the #or$d! Thus =ons'iousness (er ades a$$ the obje'ts in the #or$d * #hate er a (erson sees is on$+ =ons'iousness #ith a name and form! When a (erson sees a (ot, it is =ons'iousness seen #ith the name of (ot and form of a (ot! Thus the first $ine of the s$o"a indi'ates the u$timate and abso$ute rea$it+ of .rahman and a$so states that the materia$ #or$d is 'aused from the .rahman e en as #ater is 'aused b+ the desert due to the ra+s of sun! The Se'ond $ine te$$s the (ath or #a+ to rea$iBation of the u$timate rea$it+ a$so termed as Mo"sha or $iberation! This Mo"sha is not something to be gained ane# be'ause if it is something ne# to be gained, it is getting born and an+thing that is born #i$$ sure$+ ha e to die and thus Mo"sha #i$$ $ose its eterna$it+ and hen'e #i$$ be'ome as use$ess as the things in the #or$d! Hen'e Mo"sha is not something to be gained but to be rea$iBed! Thus Mo"sha is Se$f?Rea$iBation and not Se$f?Attainment! It is Se$f? Rea$iBation be'ause it is a$read+ (resent and a (erson is a$read+ the Se$f on$+ be'ause on$+ Se$f is 'a(ab$e of EAisting #ithout an+ eAterna$ 'ause and the (erson eAists #ithout an+ eAterna$ 'ause of another (erson or a thing! What is the (ath to Rea$iBationEEEE It is b+ #a+ of renun'iation a$one! As the great 1ai a$+a U(anishad (ro'$aims Na Karmanaa Na Prajaya "hanena# $yagenaike amritatvam aanashuhu Not b+ a'tion nor b+ (rojen+ nor b+ #ea$th, but some attain the state of immorta$it+ #ith he$( of Renun'iation a$one! It is interesting to note that T+aga doesn>t mean mere (h+si'a$ renun'iation or san+aas but is the interna$ renun'iation of the atta'hment to a$$ sense obje'ts! Thus 2ana"a #as a renun'iate e en though he #as a "ing and a househo$der! .ut as great A'har+as ha e (ro'$aimed the (h+si'a$ san+aas a$ong #ith airag+a or deta'hment 'an $ead one easi$+ to the goa$ of rea$iBation as the san+aasin has no di ertions and is a$#a+s immersed in sadhana and $earning of s'ri(tures and the (ra'ti'e thereof! Adi San"ara in his 'ommentar+ on this U(anishad (oints out that renun'iation shou$d ha e main$+ three deta'hments * deta'hment to #ife, deta'hment to son and deta'hment to #ea$th! Here #ife a$so indi'ates husband as the 'ase ma+be! It is interesting to note that on$+ these three t+(es of atta'hments is (ossib$e in the #or$d and a$$ atta'hments #i$$ 'ome under either of these three 'ategories! A$ong #ith san+aas #hat is reGuired is A(arigraha or non?'o et ness! 7n$+ #hen a (erson is not desirous of attaining or (ossessing something, #i$$ he be ab$e to attain renun'iation at its (ea"! Thus renun'iation must a$#a+s be a''oma(anied b+ non? a''e(tan'e or non?desiring of things! The (ath eA($ained in this s$o"a is that of Ni ritthi Marga! Sruthi te$$s about t#o (aths to u$timate Rea$it+! )! Ni ritthi Marga * 8ath of 1no#$edge and Renun'iation * this is the on$+ (ath that $eads a (erson to $iberation and must be fo$$o#ed b+ a (erson see"ing

Atma Rahas+am

?;?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA $iberation! .ut this (ath is not eas+ to fo$$o# for one #ho has desires $eft and #ho is not +et fit for "no#$edge as "no#$edge reGuires inte$$e'tua$ (o#er and might #hi'h 'omes on$+ through (urit+ of mind #hi'h in turn reGuires se$f? $ess a'tion! -! 8ra ritthi Marga * 8ath of A'tion * this (ath is (res'ribed for those #ho are unab$e to gras( the truth of U(anishads or those #ho ha e desires sti$$ $eft in them in the form of duties or $i"es and dis$i"es! Thus a (erson has to fo$$o# the (ath of Ni ritthi 5if not in this birth, then in neAt births6! For the (eo($e #ho are unab$e to fo$$o# this (ath of renun'iation and "no#$edge, the (ath of a'tion is (res'ribed in the se'ond s$o"a!

Atma Rahas+am

?4?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA

Sloka + ! #ravritthi Marga or the path o$ Action 1ur an e a iha "armaani, jejee ishet shatham samaah E am t a+i na an+ethetho asthi, na "arma $i(+athe nare #adaccheda & #ada artha ! 'ord splitting and word meaning 1ur an E a "armaani * eri$+ b+ doing "arma 5 edi' "arma6 Iha * here 2ejee ishet * one shou$d #ish to $i e Shatham samaah * hundred +ears! E am t a+i * for +ou Nare * for a man Na asthi * there is not An+athah * an+ other thing or mode Itah * than this Na "arma $i(+athe * b+ #hi'h the a'tions #i$$ not '$ing 5deta'hed to "arma6! (akya Artha ! Sloka Meaning .+ doing #or"s (res'ribed in the Vedi' 5Vaidi"a 1arma6, one shou$d #ish to $i e hundred +ears 5(erforming the #or"s a$$ the time6! There is not an+ other mode than this b+ #hi'h the a'tions #i$$ not '$ing to +ou 5a'tions and fruits #i$$ not affe't +ou6! )*planation This S$o"a dea$s #ith the (ath of a'tion! As eA($ained in the first s$o"a, this (ath of a'tion is (res'ribed for those #ho are unab$e or are not 'a(ab$e to fo$$o# the (ath of renun'iation! The (ath of renun'iation is that in #hi'h the see"er is 'om($ete$+ deta'hed from the doershi( as #e$$ as from the fruit of the a'tion! When the see"er is unab$e to rea'h u(to this $e e$ #herein a$$ a'tions are renoun'ed menta$$+ 5(erfe't san+aas #hi'h is not different from (h+si'a$ san+aas6, then this (ath of a'tion is (res'ribed! What is the (ath of a'tion or (ra ritthi margaEEE The (ath of a'tion is doing the a'tions (res'ribed in the Vedas and abstaining from doing the (rohibited a'tions! Vedas s(ea" about four t+(es of A'tions! )! Nit+a 1arma * dai$+ a'tions $i"e Sandh+a, Samithaadaanam et'! -! Naimitti"a 1arma * a'tions that 'ome as a nimitta and at times on$+! These a'tions 'om(rise u(ana+ana, marriage, birth of a son et'! #hi'h a$$ needs a (erson to do (res'ribed a'tions for those H are not dai$+ a'tions! /! Nisshidha 1arma * a'tions that are (rohibited in the Vedas! These in'$ude drin"ing, 'heating, te$$ing $ies, adu$ter+ et'! 0! 8ra+as'hitta 1arma * a'tions that are (erformed to negate the sin of doing (rohibited a'tions or an+ a'tion that (rodu'es bad effe't! Another 1arma #hi'h a$so finds mention here is

Atma Rahas+am

?<?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA 9! 1am+a 1arma * a'tions that are done #ith the moti e of fu$fi$$ing an+ desire! A (erson (ra+s to the Cord that the Cord ma+ gi e him #ea$th! This is desirous a'tion #hi'h is done eA(e'ting a fruit! This S$o"a eA(ounds that a (erson #ho has not gained 1no#$edge and thereb+ is not enjoined to fo$$o# the (ath of renun'iation shou$d do Nit+a, Naimitti"a "arma #ith the renun'iation of the fruits thereof! Su'h "armas #hen the+ are done #ithout eA(e'ting an+ fruits is 'a$$ed Nish"aama 1arma and these $ead to (urifi'ation of the mind #hi'h ma"es a (erson 'a(ab$e to understand the 1no#$edge of the Se$f and thereb+ gain $iberation from this i$$usor+ and sorro#fu$ #or$d! A (erson shou$d a$so abstain from Nisshidha and 1am+a 1arma! He shou$d not do desirous and (rohibited a'tions! Thus #hen he doesn>t do an+ (rohibited a'tions there 'omes no Guestion or 'han'e of (erforming (ra+as'hitta "arma for eA(iating a sin! An+ (ath or an+ goa$ 'an be attained on$+ through t#o main things! )! Anu"oo$a se ana * fo$$o# of anu"oo$as or things that $ead to the goa$! -! 8rathi"oo$a (rathibaddha * destru'tion of the (rati"oo$as or things that are obstru'tions to the goa$! A (erson desirous of (assing the =AT eAam must STU,- ./R T0) )1AM 2/"TI"/US3- as #e$$ as A4STAI" .R/M S))I"5 T( A", S#)",I"5 TIM) /" /T0)R T0I"5S! Un$ess the (erson fo$$o#s these both, doing a'tions that $ead to su''ess of =AT as #e$$ as abstention from a'tions that obstru't the su''ess of =AT, he #i$$ not be ab$e to get su''ess in the =AT eAam! If for norma$ materia$ benefit and ha((iness, a (erson has to #or" hard, #hat to s(ea" of the hard #or" reGuired to get eterna$ .$iss of the Se$fEEE Thus #hen a (erson desirous of getting Mo"sha, #hi'h is nothing but remo a$ of the ignoran'e of the Se$f 'a$$ed AVI@YA 'reated due to the binding of the a'tions and the #rong identifi'ation of the %I& or Se$f #ith the bod+, abstains from (rohibited and desirous a'tions and (erforms the non?desirous Vaidi"a "armas * his mind gets (urified! Mind is fu$$ of thoughts! When a (erson is desirous of a'tions, thoughts tend to rise in his mind! These thoughts $ead to either sorro# or eAtreme ha((iness #hen the desirous fruits are not got or got res(e'ti e$+! Thus he is $ead into the dua$it+ of sorro# and ha((iness! If he gets the fruits, then his Ego rises due to the thought that %I did it& and this Ego again 'auses him to do more desirous a'tions! These a'tions again $ead to sorro# and ha((iness! Cet>s sa+ this time he is unsu''essfu$ in his attem(ts, then the mind be'omes sad and thereb+ he tends to do bad things $i"e sui'ide, drin"ing, smo"ing, drugs et'! Thus a dis'riminati e (erson #i$$ thin" in his mind that the Se$f or %I& is unaffe'ted b+ the fruits of the a'tions, $et su''ess 'ome, I #i$$ be ha((+ 5not too ha((+6, $et sorro# 'ome, I #i$$ not be sad but thin" that #hate er has ha((ened is for the good on$+! Citt$e thought from the dis'riminati e inte$$e't #i$$ sho# that the ha((iness gained from the eAterna$ obje'ts is tem(orar+ and $eads to sorro# on$+ * the thought of "ee(ing the ha((iness, the thought of ha((iness got (re ious$+ and no# not got #i$$ $ead him to sorro# on$+! Thus a (erson #ho is in the (ath of s(iritua$it+ shou$d a$#a+s do the a'tions enjoined in the Vedas #ithout an+ desirous of the fruits and #ithout an+ atta'hment to the a'tions!

Atma Rahas+am

? )3 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Adi San"ara in his 'ommentar+ on the .haga ad ,ita =ha(ter 9 (oints out three things for this (ath of a'tion! )! @oing edi' a'tions #ithout ha ing the thought of doershi( in it! -! 7ffering the a'tions as #orshi( to ,od! /! Not desiring an+ fruits of the a'tions! When a (erson does a'tions (res'ribed in the Vedas #ithout an+ desire of the fruits, his mind is (urified! The (urified mind 5as it is not di erted eAterna$$+ into see"ing the things in the #or$d6 is 'a(ab$e of rea$iBing the Se$f 5ta$"ed about in the U(anishads6 as the bottom of the $a"e ha ing '$ean #ater is easi$+ isib$e than a $a"e ha ing #ater #ith mud 5indi'ating the menta$ im(urities of Anger, desire et'!6 and ri(($es of tenden'ies 5sams"aaraas and asanas formed due to atta'hment to a'tion and its fruits6! Ramana Maharshi sa+s in U(adesa Saram * s$o"a / %shwara arpitam Na ichchayaa kritam &hitta shodakam 'ukthi Sadhakam A'tion offered to ,od and done #ithout an+ 'ra ing for the desires $eads to (urifi'ation of mind and inte$$e't #hi'h again $eads to $iberation! 1rishna sa+s in ,ita =ha(ter <, s$o"a -;?-4 Yad Karoshi Yad Asnaasi Yad (uhoosi "adaasi yad Yad $apasyasi Kaunteya $ad Kurushva 'ad Arpanam 7 Arjuna, #hate er +ou do, #hate er +ou eat, #hate er +ajna or sa'rifi'e +ou do, #hate er daana +ou gi e, #hate er austerities +ou do * do it b+ offering it to ME 5Me denotes the .rahman or the Se$f and not the form of 1rishna6! 1rishna in the neAt s$o"a sa+s the fruit of fo$$o#ing this Shubha ashubha pha)air evam mokshyase karma bandhanaihi Sanyaasa yoga yuktaatma vimuktho maam upaishyasi Thus +ou #i$$ be $iberated from the good and bad fruits as a$so from the atta'hment to the #or" * thus +ou #i$$ be fo$$o#ing the (ath of renun'iation and #i$$ gain $iberation and attain Me! Thus #hen a (erson fo$$o#s the (ath of a'tion as (res'ribed in this S$o"a of the U(anishad, he #i$$ be'ome 'a(ab$e of fo$$o#ing the (ath of renun'iation #hi'h #i$$ in turn $ead him to remo a$ of the ignoran'e ei$s that ma"es him thin" that %I am the bod+ and mind& and again ma"es him the doer and enjo+er of a$$ a'tions 5#hi'h be'omes a i'ious 'ir'$e of embodiment and doing?enjo+ing6! 7ne thing to be remembered is that Ciberation is not something ne# to be gained but it is a$read+ there! 7ne is a$read+ the Se$f, but this is not "no#n 'om($ete$+ due to su(erim(osition 'aused b+ #rong notions #hi'h in turn $ead a (erson to do a'tions and be'oming the doer?enjo+er of the a'tions?fruits! Thus #hat is to be done is I,N7RAN=E REM7VAC through the 1N7WCE@,E 7F THE SECF through #URI.I2ATI/" /. MI", and R)A3I6ATI/" /. /")7S /'" "ATUR) /. S)3. 8SAT 20IT A"A",A ! )1IST)"2) 2/"S2I/US")SS A", 43ISS A4S/3UT)9:

Atma Rahas+am

? )) ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka ; ! 2ondemnation o$ not $ollowing either o$ the two paths o$ Renunciation and Action Asur+aa naama te $o"aah, andhena tamasaa ritaah Taanste (ret+a abhiga''hanthi, +e 'ha aatma hano janaah #adaccheda & #ada artha ! 'ord splitting and word meaning Asur+aa * of de i$s 5asuraas6 Naama * named Te ? that Co"aah * #or$ds A ritaah * are 'o ered Andhena tamasaa * b+ the dar"ness of ignoran'e! Taan Te * Those #or$ds the+ Abhiga''hanthi * again and again go 8ret+a * after gi ing u( this bod+ 5in this #or$d6, Ye 'ha janaah * those #ho Atma hanah * "i$$ the Atman 5b+ not "no#ing the Se$f and getting di erted into the eAterna$ sense obje'ts that are not rea$6 (akya Artha ! Sloka Meaning Those #ho "i$$ the Se$f 5b+ not "no#ing or rea$iBing it6, after gi ing u( this bod+, again and again attain those #or$ds of Asuras or de i$s #hi'h are fi$$ed #ith dar"ness of ignoran'e 5ignoran'e of the Se$f6! )*planation The Sruthi or S'ri(ture has t#o #a+s of te$$ing (eo($e to do things! )! First is the #a+ of g$orif+ing the effe'ts of (erforming the a'tion! -! Se'ond is stating the (rob$em or sins 'aused b+ not (erforming the a'tion! These both are 'a$$ed Artha aada #hi$e tr+ing to figure out the im(ort of a #or"! Thus the Sruthi, in the first t#o s$o"as, gi es the (ath of renun'iation and (ure 1no#$edge to those #ho are endo#ed #ith dis(assion and ha e higher inte$$e'tua$ 'on i'tion and 'a(abi$it+ H the (ath of desire$ess a'tion #ith a sense of #orshi( to ,od for those #ho are sti$$ in'a(ab$e to gras( the subt$e truths eA(ounded in the U(anishads! After stating that the u$timate rea$it+ is 7neness of the indi idua$ Se$f and the ,od 5#ho (er ades e er+thing and hen'e is the on$+ thing (resent6, the sruthi in this s$o"a te$$s the effe't of not (erforming an+ of the t#o (aths of renun'iation or a'tion! 8eo($e #ho don>t fo$$o# the t#o (aths are (eo($e #ho do not desire to "no# the Se$f! The+ indu$ge in the eAterna$ sensua$ ($easures and are de$uded into the tem(orar+ ha((iness got from them! The eAterna$ sense obje'ts are termed as not?Se$f be'ause the Se$f is the Subje't #ith res(e't to obje'ts! The Subje't is termed the Seer or EA(erien'er 5"rik6 of a$$ the 7bje'ts #hi'h are Seen 5'a$$ed "rishya6! @rish+a or 7bje'ts are Anaatma or not?Se$f #hereas the Subje't is the Se$f! The (eo($e #ho are

Atma Rahas+am

? )- ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA sti$$ sear'hing and 'ra ing for eAterna$ obje'ts are tr+ing to 'at'h ho$d of the Anaatma and hen'e su'h (eo($e are in fa't "i$$ing the Se$f b+ not tr+ing to rea$iBe it! When the Se$f is not "no#n, "no#$edge is not (resent "no#$edge is termed Avidya or Ignoran'e! Ignoran'e seem to $ead a (erson to ha((iness, but #i$$ s$o#$+ turn is dangerous in that it ei$s the Se$f and thereb+ o((ortunit+ to "no# the Se$f! and this state of absen'e of is $i"e dar"ness and it ma+ into sorro# a$one! Ignoran'e doesn>t gi e a (erson the

Un$ess a (erson turns his mind a#a+ from the eAterna$ sense obje'ts, he is ne er (rone to rea'h the Se$f or just e en thin" about the Se$f! .ut #hen a (erson fo$$o#s the (ath of renun'iation 5deta'hment to obje'ts through se$f?#i$$ H dis(assion6 or the (ath of desire$ess a'tion 5through offering a'tion to ,od and being unaffe'ted b+ the fruits of the #or"6 * he is turning a#a+ from the eAterna$ #or$d! Thus he has no#here to turn but to the inner Se$f! Thus these t#o (aths ensure that a (erson turns in#ard and gi es a thought to rea$iBing the Se$f H thereb+ attains the eterna$ and natura$ state of the Se$f! When the ignoran'e ei$ is 'om($ete$+ rooted out through "no#$edge of the Se$f, the Se$f is seen as se$f?$uminous! At that time, the (erson doesn>t see the #or$d but sees =ons'iousness, the substratum of the #or$d, #ith a name and form! Thus on$+ su'h a (erson #ho has rea$iBed the Se$f is 'a(ab$e of seeing things in the right (ers(e'ti e and due to this right seeing he is the on$+ (erson #ho has done #hat is to be done! As the name and form of bubb$es in #ater are nothing but #ater a$one, as a$$ go$d ornaments 5#ith name H sha(e of ne'"$a'e and ring6 are but go$d a$one, simi$ar$+ the #or$d is nothing but =ons'iousness a$one! This =ons'iousness is the er+ essen'e of the Se$f! This =ons'iousness is not a non?eAisting entit+ but EAisten'e itse$f! This =ons'iousness is not sorro#fu$ but .$iss itse$f! Thus the Se$f is termed as SAT 5EAisten'e6, =HIT 5=ons'iousness6 and ANAN@A 5.$iss6! "/T)< 2ust to mention here, Adi San"ara in his 'ommentar+ mentions that Asuryaa in the s$o"a re(resents ,ods a$so be'ause the+ are de i$s in re$ati e to the non?dua$ state of the Se$f 5or the Se$f itse$f6! He a$so mentions that the #ord Naama here doesn>t ha e an+ meaning and is an inde'$inab$e! Adi San"ara a$so sa+s in the starting of his 'ommentar+ to this s$o"a that this s$o"a is meant to de'r+ the ignorant (erson 5de oid of "no#$edge6! The neAt s$o"a des'ribes the nature of the Se$f!

Atma Rahas+am

? )/ ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka = ! Sel$> Its "ature Anejad e"am manaso ja ee+o! Nainad dhe a aa(nu an (ur am arshan! Taddhaa atho an+aan ath+ethi, thistat tasmin a((ah maataris a dadaathi! #adaccheda & #ada artha ! 'ord splitting and word meaning Anejad * Unmo ing, E"am * 7ne a$one, Manaso ja ee+ah * faster than the mind * is the Se$f! @he a * Sense organs Na a(nu an * 'ou$d not o erta"e Enad * It, 8ur am arshad * be'ause It had run ahead of them! Tad * It Ath+ethi * outruns! @haa atah an+aan * other fast running things, Thistat * remaining stationar+! Tasmin * It being (resent, Mataris a * Air 5here denoting Hiran+agarbha or the 'reator .rahma6 @hadathi * a$$o'ates A((ah * a'ti ities 5a$$ a'ti ities reGuire #ater #hi'h is essentia$ H #ater denotes a'tion #hi'h is the 'ause for the effe't of a$$ a'ti ities6! (akya Artha ! Sloka Meaning It, the Se$f, is unmo ing, one and faster than the mind! The Sense organs 'ou$d not o erta"e it as it had run ahead of them! It remaining stationar+, outruns a$$ other runners! It being there, Maataris a a$$o'ates H su((orts a$$ a'ti ities! )*planation ANE2A@ The Se$f is be+ond time and s(a'e! %@esh "aa$a isha+a ati arthi+ad& sa+s San"ara'har+a in Vi e"a'hoodamani! That #hi'h is be+ond time, s(a'e and 'ausation, that is the Se$f! Atman or Se$f is SARVA,ATHAM * a$$?(er ading! As it is a$$?(er ading, there is no ($a'e #here it is not (resent! Su'h a thing 'annot mo e as mo ing denotes $imitation b+ s(a'e! The bod+ formed of 9 gross e$ements and ha ing 'hara'teristi's of height H #eight 'an mo e as it is $imited b+ s(a'e! .ut the Se$f is (resent e er+#here H hen'e it 'annot mo e! E2A@ means mo ing or sha"ing! ANE2A@ means immo ab$e H as the Se$f is a$$?(er ading, it is immo ab$e! Is the Sel$ all?pervading@@@ The Se$f is of the nature of SAT or EAisten'e! There is no ($a'e or s(a'e #here eAisten'e is not there! EAisten'e is the substratum or basis for s(a'e! 7n$+ #hen eAisten'e is there, s(a'e 'omes into (i'ture! Se$f is a$so of the nature of =ons'iousness! 7n$+ #hen 'ons'iousness is there, s(a'e H time H the eAterna$ obje'ts $imited b+ these t#o are (resent! If =ons'iousness is not there, there is no

Atma Rahas+am

? )0 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA time or s(a'e! Hen'e s(a'e im($ies =ons'iousness H therefore =ons'iousness (er ades s(a'e! Thus Se$f is a$$?(er ading! E1AM Se$f is 7ne a$one! =handog+a U(anishad sa+s %E"am E a Ad itee+am& * 7ne #ithout a se'ond! Se$f 'annot be t#o or dua$it+ as su'h a dua$it+ #ou$d $ead to another third thing #hi'h is the basis for these t#o inde(endent entities! This third shou$d be non?dua$ or e$se infinite regression of de(enden'ies #ou$d 'ome u(! Thus the substratum or u$timate rea$it+ #ou$d ha e to be "no#n as N7N?@UAC! E en if it is a''e(ted that the Se$f is dua$, then it #ou$d 'ontradi't against s'ri(tures and $ogi'! Se$f is the Seer or Subje't that eA(erien'es 7bje'ts! Subje't 'annot be dua$ be'ause then one Subje't #ou$d be'ome 7bje't #ith res(e't to the other! This #ou$d $ead to a thing be'oming both Subje't H 7bje't #hi'h is im(ossib$e $i"e dar"ness and $ight eAisting at the same time H at the same ($a'e! Thus Subje't or Se$f 'an be 7NE a$one! Here, b+ E1AM * the other t#o #ords of EVA H A@VITEEYAM are a$so to be added! There are three t+(es of differen'es or .HE@AS in the (henomena$ or em(iri'a$ #or$d! These areI )! S#agatha .heda or Interna$ differen'es * this is (resent for obje'ts #ith (arts $i"e a Tree has f$o#ers, $ea es and fruits! The Se$f is Nira a+a a or #ithout (arts as it has no birth and death 5A thing that has (arts is subje't to 'hanges H hen'e #i$$ be born H #i$$ de'a+ H die6! -! Sajathee+a .heda or @ifferen'e bet#een simi$ar obje'ts * a tree is different from another tree! As eA($ained abo e, the Se$f has no eGua$ thing to be 'om(ared #ith! Hen'e the Se$f has no sajathee+a bheda 5as sajathee+a bheda #ou$d im($+ t#o subje'ts #hi'h is im(ra'ti'a$ and im(ossib$e6! /! Vijathee+a .heda or @ifferen'e bet#een dissimi$ar obje'ts * a tree is different from a ro'"! This is a$so not (ossib$e as there is no obje't other than the Se$f 5a$$ eAterna$ obje'ts are on$+ su(erim(ositions on the Se$f $i"e the dream #or$d su(erim(osed on the dreamer6! E1AM or 7NE indi'ates no s#agatha bheda! EVA or 7n$+ sho#s that the Se$f has no sajathee+a .heda! Ad itee+a or #ithout a se'ond indi'ates no ijathee+a bheda! Thus the Se$f is #ithout an+ differen'es H is the 7n$+ thing (resent! It is sim($e to rea$iBe and inte$$e'tua$$+ understand that a$$ the eAterna$ obje'ts are on$+ de(endent on the Se$f and are on$+ su(erim(ositions on the Se$f be'ause if the Se$f de'ides, then it doesn>t eA(erien'e or (er'ei e obje'ts 5$i"e a (erson #a$"ing in the road but not seeing his friend 'oming the o((osite dire'tion as his mind is fiAed some #here e$se6! MANAS7 2AVEEYAH The Se$f is faster than the mind! The mind is 'onsidered the fastest obje't in the #or$d as it 'an rea'h Ameri'a from India in $ess than a se'ond! .ut #hen the mind thin"s about Ameri'a, the thin"er a$read+ shou$d a$read+ be (resent in Ameri'a! Thus #hen the mind rea'hes Ameri'a, the mind (er'ei es the thin"er in Ameri'a! Therefore the Se$f is faster than the mind!

Atma Rahas+am

? )9 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Here faster a$so indi'ates that it is the Se$f that gi es $ight to the mind H is the substratum for the mind to (erform a'ti ities! @ri" @rish+a Vi e"a sa+s in First s$o"a, "rishyaa dhee vrittayah Sakshi Bodah teshaam vibhaasakah Mind H its modifi'ations are the seen #hereas the Se$f is the Seer H it ma"es the others shine gi ing them its $uminosit+! Munda"a, 1atha and S etas atara U(anishad sa+s Na $atra Sooryo bhaathi na &handra taarakam. Na ima vidhyothi bhaanthi kuto ayam agnih $ameva bhaantam anubhaathi sarvam $asya bhaasa sarvam idam vibhaathi There 5in the state of Se$f6, the Sun doesn>t shine neither do the moon or the stars! There $ightning a$so doesn>t shine! Then ho# 'an the Fire shineEEE Its o#n $ight a$$ others fo$$o# H e er+thing e$se gains $uminosit+ from the Se$f on$+! The first #ord of ANE2A@ is the un'onditioned state #herein the Se$f remains #ithout an+ motion and differen'es! This is the state of rea$iBation! MANAS7 2AVEEYAH is the 'onditioned state, the state of a see"er! A see"er (er'ei es dua$it+! In order to distinguish the rea$ and unrea$ H thereb+ to turn the see"er>s attention to the rea$, the eA(erien'e of #or$d is di ided into Subje't H 7bje't! From this re$ati e (ers(e'ti e, a$$ obje'ts reGuire the subje't for their er+ eAisten'e! Therefore a$$ the obje'ts 'annot outrun the subje't as the subje't shou$d be (resent at an+ ($a'e #here obje'ts are to be (er'ei ed! Thus from this re$ati e ie#(oint, the Se$f is faster than the mind! This re$ati e ie# is further eA($ained b+ %Sense organs 'ou$d not o erta"e it, as it had run ahead of them&! The mind dire'ts and a'ts through the sense organs! Thus sense organs are on$+ instruments for the mind to gras( eAterna$ sense obje'ts! If the Se$f is faster than the mind, then it must a$so be faster than the sense organs as organs are dire'ted b+ the mind! And the sense organs (resume the Se$f or =ons'iousness for (erforming their a'tions of gaining sense obje'ts! Thus the Se$f ran ahead of the sense organs! It is good to remember that from the u$timate or abso$ute stand(oint, there is no distin'tion of Subje't and 7bje't 5as in dee( s$ee(6! .ut these distin'tions seem to eAist at the em(iri'a$ $e e$ due to ignoran'e 5as in dream distin'tion is (er'ei ed but these are understood to be unrea$ on$+ #hen one #a"es u( from the dream6! 7n$+ #hen a (erson #a"es u( to the Abso$ute Rea$it+, a$$ distin'tions anish $ea ing behind the (ure =ons'iousness * one #ithout a se'ond! Unti$ that state, distin'tions are (er'ei ed and a$$ attention and effort is fo'used to#ards the Rea$ or the Subje't rather than on the Unrea$ or the 7bje'ts! REMAININ, STATI7NARY * THISTAT 7n'e again Sruthi em(hasiBes that the Se$f outruns others! .ut here there 'an arise a doubt to the see"er that then the Se$f is affe'ted b+ these thingsE The Sruthi ans#ers that the Se$f remains stationar+ H un'hanging e en in situations of dua$it+ and a'tion! Adi San"ara'har+a sa+s that Thisthat im($ies %as it #ere& H im($ies %Itse$f remaining un'hanged&! E en though a$$ a'tions are going on, the 7bje'ts are

Atma Rahas+am

? ): ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA (er'ei ed b+ the mind through the sense organs, a$$ ($easures are enjo+ed * but sti$$ the Se$f remains #ithout an+ 'hange! Thus the Se$f is termed as SA1SHI or #itness! 0ow is the Sel$ una$$ected@ The Se$f is unaffe'ted be'ause it has no birth H death H hen'e no modifi'ations or 'hanges are (ossib$e in it! The Se$f has no birth be'ause it is be+ond time and s(a'e! E en during different states of #a"ing, dreaming, dee( s$ee( * different stages of 'hi$dhood, +outh, o$d age * it remains #ithout an+ 'hange as %I?I&! This (ure %I& remains #ithout an+ 'hange and is (resent at a$$ times and (u$sates as %I?I&! This (u$sation is (resent a$#a+s and there is no moment #hen this %I& is not there! E en though due to ignoran'e, the rea$ %I& * (ure =ons'iousness * is #rong$+ identified #ith the bod+ and mind and is 'a$$ed the Ego * sti$$ the =ons'iousness remains #ithout 'hange $i"e the Sun to a$$ a'ti ities in the Earth! A$so, an+ 'hanges reGuire the substratum of a 'hange$ess entit+! For the 'hanging states, the 'hange$ess Se$f or (ure %I& is reGuired! Thus %I& remain the same in 'hi$dhood, +outh and o$d age e en though the bod+, inte$$e't, mind, memor+ and a$$ 'hange! Adi San"ara sa+s in @a"shinamurth+ Ashta"am 5s$o"a ;6 Ba)yaadishu Api (agradaadishu $atha Sarvaasu avasthaasu api *yavrittasu anuvarthamaanam aham ithi anthah sphurantham sada @uring 'hanging states of #a"ing, dream and dee( s$ee( H stages of 'hi$dhood and a$$, the Se$f shines as the (u$sating %I& #ithout an+ 'hanges 5interna$$+, #ith res(e't to the eAterna$ bod+ and obje'ts6! When this truth that %I& am unaffe'ted is "no#n, the rea$it+ da#ns that sorro# is not for the Se$f but for the Ego and unrea$ things on$+! When this is rea$iBed, there remains no sorro# or ha((iness, but on$+ (ure .eing fu$$ of .$iss! MATARISVA A88AH @A@AATHI The first fe# #ords denoted the =HAN,ECESS (ure .rahman from the abso$ute stand(oint! Then the Se$f as the #itness of a$$ a'tions and as the Subje't amongst 7bje'ts in the re$ati e ie#(oint #as eA($ained! No# a'tions are eA($ained and the ro$e of the Se$f is eA($ained through manifestation or 'reation! Air, #ith the 'ons'ious (rin'i($e of Se$f as substratum, a$$o'ates H su((orts a'ti ities! This Air is a$so 'a$$ed as 8rana or ita$ for'e! Without ita$ for'e, no $ife is (ossib$e! The bod+ and other obje'ts ha e their eAisten'e de(ending on (rana! This (rana #hi'h is the manifested form of Se$f su((orts a$$ a'ti ities! In short, it is the Se$f 5in the form of (rana6 that su((orts and sustains a$$ a'ti ities! It is this (rana #ho is 'a$$ed as .rahma 5'reator6 and Hiran+agarbha 5the first manifested form6! The erse instru'ts that e er+thing is the Se$f a$one H the (ath to rea$iBation is through distin'tion bet#een Se$f or Rea$ H non?Se$f or Unrea$! The Se$f is the substratum of a$$ non?Se$f! Thus #hen the substratum of Se$f is "no#n, the i$$usor+ non?Se$f anishes! This is Se$f?Rea$iBation! Thus for the see"er, e er+thing is said to ha e the substratum of Se$f 5maintaining that at the re$ati e $e e$, distin'tions eAist but a$$ these are the Se$f a$one #ith su(erim(osition and ignoran'e of the substratum6! When this substratum is "no#n, there remains nothing e$se to be "no#n as it is 7NE WITH7UT A SE=7N@! When the ro(e is "no#n, the i$$usor+ and imaginar+ sna"e seen in the ro(e 'eases to eAist H hen'e the fear of sna"e biting a$so 'eases gi ing #a+ to immense and eterna$ .$iss inherent in the Se$f!

Atma Rahas+am

? ); ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka A ! Sel$> Its "ature stressed again Tadejati tanna ejathi taddure taduanthi"e Tadu antharas+a sar as+a tadu sar as+as+a bah+atah #adaccheda & #ada artha ! 'ord splitting and word meaning Tad ejathi * That, the Se$f mo es Tad na ejathi * .ut that doesn>t mo e! Tad dure * That is er+ far, Tad u anthi"e * but er+ near indeed! Tad u antharas+a sar as+a * That is indeed inside ea'h being! Tad u sar as+a as+a bah+atah * but that is a$so outside a$$ beings! (akya Artha ! Sloka Meaning The Se$f mo es and +et doesn>t mo e! It is beings and outside a$$ beings a$so! )*planation In the first reading, this s$o"a might seem to gi e 'ontradi'tor+ statements! .ut #hen this s$o"a is read out "ee(ing in mind the ad aiti' truth that %.rahman a$one is rea$ H the #or$d is on$+ i$$usor+& H the theor+ of Ajati Vaada 5no 'reation has o''urred6 of ,auda(ada as (ro(ounded in his ,auda(ada 1ari"a to Mandu"+a U(anishad, the meaning #i$$ be 'r+sta$ '$ear and not 'ontradi'tor+! The Sel$ moves yet it doesn7t move: The Se$f in rea$it+ doesn>t mo e be'ause being a$$?(er ading, it has no ($a'e to mo e at a$$! A thing 'an mo e if it is $imited b+ s(a'e! .ut that #hi'h is be+ond s(a'e 'an ne er be $imited b+ s(a'e and hen'e has no ($a'e at a$$ to mo e! This is the Abso$ute Rea$it+ * that the Se$f doesn>t mo e at a$$! Unmo ing, sti$$ it seems to mo e! This mo ing nature is #rong$+ su(erim(osed on the Se$f and is an i$$usion a$one! Then #hat mo esEEEE The mo ement of the bod+ is su(erim(osed on the Se$f! Here, the Se$f is being seeming$+ $imited into the 93 "g bod+ H hen'e the mo ement of the bod+ ma"es one thin" that the Se$f is mo ing! The best eAam($e that U(anishads gi e for this is the dream eA(erien'e! E en though the dreamer doesn>t mo e at a$$ H remains $+ing in the bed, sti$$ he tra e$s a $ot of distan'e and does $ot of things! This mo ement of the dreamer e en #hi$e he is unmo ing is not 'ontradi'tor+ be'ause the mo ement of the dreamer in the dream #or$d is unrea$ #hen 'om(ared to the #a"ing state H thereb+ the truth is that THE 8ERS7N has not mo ed but an i$$usion ma"es him thin" he has mo ed 5#hi$e the (erson is in the dream state6! Ramana Maharshi beautifu$$+ gi es an eAam($e for the su(erim(osition of the Se$f #ith the bod+! A (erson sits in a train and tra e$s from @e$hi to 8une! After rea'hing 8une, he te$$s that I tra e$ed from @e$hi to 8une! .ut in rea$it+, it #as the train that tra e$ed and the (erson #as on$+ remaining stationar+! Thus the mo ement of the train is su(erim(osed on the (erson or the tra e$er! Simi$ar$+ the mo ement of the bod+ is su(erim(osed on the Se$f! This is termed A@HYAASA in Vedanta! Adi San"ara'har+a has #ritten an introdu'tor+ 'ha(ter 'a$$ed A@HYAASA .HASHYAM in his 'ommentar+ to V+aasa>s .rahma Sutras! San"ara te$$s that the bod+ and the er+ far, +et er+ near! It is inside a$$

Atma Rahas+am

? )4 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA mind are su(erim(osed on the Se$f and this su(erim(osition is unrea$ be'ause the Gua$ities of both are $i"e dar"ness and $ight H 'annot remain at the same time in an obje't! Thus this is termed as i$$usion! This su(erim(osition is to be remo ed b+ A8AVAA@A or NE,ATI7N! When e er+thing that is "no#n or (er'ei ed or eA(erien'ed is remo ed, then #hat remains is the 1N7WER or 8ER=EIVER or EJ8ERIEN=ER! 7ne shou$d be er+ 'arefu$ here that #hen e er+thing is remo ed #hat remains is not oidness or SUNYA but the eA(erien'er #ithout an+ obje'ts 5be'ause the sun+a or state of no thoughts a$so must be eA(erien'ed b+ the Se$f or =ons'iousness6! Thus, the Se$f is in rea$it+ unmo ing but +et seems to be mo ing as a resu$t of su(erim(osition 'aused due to I,N7RAN=E! TA,,UR) TAT U A"T0I%) The Se$f is er+ far, +et er+ near! The Se$f is er+ far #hi'h means that the Se$f is not rea'hab$e * for the ignorant (eo($e! Ignoran'e ma"es a (erson thin" that the Se$f is er+ far, ,od is er+ far, .rahman is er+ far! Ignoran'e ma"es a (erson +earn for ,od sear'hing him eAterna$$+ in this #or$d or in Vai"unta or 1ai$as! Thus, the Se$f seems to be er+ far 5Here farness is not rea$ but on$+ i$$usor+ as the Se$f is the =ons'iousness of the er+ (erson6! .ut for the rea$iBed sou$s, the Se$f is er+ near be'ause it is the+ themse$ es! When a (erson has rea$iBed the Se$f, he rea$iBes that the Se$f or .rahman is not eAterna$ but it is he himse$f! His er+ nature is =ons'iousness #hi'h is the Se$f! 1atha U(anishad sa+s Anoor aneeyaan mahato maheeyaan atma asya janthor nihitam guhayaam The Se$f is the subt$est of the subt$e, +et greatest of the great 5 er+ big as .rahman (er ading the #ho$e #or$d, and subt$est as the innermost of a$$ the "osas or sheaths6! The Se$f is inside the 'a e of inte$$e't in a$$ the beings! The Se$f is inside a$$ the beings as it is the subt$est of the subt$e and is the innermost (rin'i($e of the fi e sheaths of ANNAMAYA 5food6, 8RANAMAYA 5 ita$ air6, MAN7MAYA 5mind6, VI2NAANAMAYA 5inte$$e't6 and ANAN@AMAYA 5ignoran'e?b$iss6! .ut sti$$ it is outside the #ho$e #or$d be'ause it is not affe'ted b+ the #or$d H the a'ti ities in the #or$d! E en though the Se$f is inside a$$ beings as the ANTARYAMIN sti$$ it remains unaffe'ted b+ a$$ the a'ti ities in the #or$d 5as the #or$d itse$f is i$$usor+ on$+ but the Se$f is the rea$ substratum for the unrea$ #or$d6! 1rishna sa+s in ,ita <!0 'aya tatam idam sarvam jagat avyakta moorthina. 'atsthaani sarva bhootani na cha aham teshu avasthitah The #ho$e #or$d is inside Me as the unmanifested 'reator of the #or$d! A$$ the beings are in Me but sti$$ I am not in them! Here the eA(erien'e of dream eA($ains this seeming$+ 'ontradi'tor+ statement of 1rishna! The dreamer is the dream #or$d H hen'e ea'h obje't in the dream is inside the dreamer himse$f 5thus the dream #or$d is (resent in the dreamer6! .ut sti$$ the

Atma Rahas+am

? )< ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA dreamer is not in them 5sti$$ the dreamer or the (erson is not in the dream #or$d as the dream #or$d is unrea$ but the dreamer or the (erson dreaming is rea$6! Another #a+ to eA($ain this statement of 1rishna isI the dream #or$d is in the dreamer, but the dreamer remains unaffe'ted b+ the dream #or$d as he is on$+ the #itness H substratum for the i$$usor+ dream #or$d! This same im(ort is (ut forth b+ Cord Vishnu to .rahma in the =hatush$o"i .haga atham! Yatha mahaanthi bhootani bhooteshu ucchavacheshu anupravishtaani Apravishtaani tatha teshu na teshu cha aham As the fi e (rima$ e$ements or 8an'ha .hootaas of Earth, Water, Fire, Air and Ether * are (resent in the sense obje'ts but sti$$ the+ remain se(arate and inde(endent of the sense obje'ts 5#hen the obje'ts are not (resent, the (rima$ e$ements are inde(endent but the obje'ts are de(endent6! A$so the (rima$ e$ements are (resent in the obje'ts but sti$$ remains unaffe'ted b+ the Gua$ities and a'tions of the obje'ts, simi$ar$+ I am (resent in a$$ beings as the innermost Se$f but am not in them as the WITNESS to the a'ti ities 5and unaffe'ted b+ the beings or their a'ti ities6! 8SI San"ara sa+s in his 'ommentar+ that the Se$f is inside a$$ beings be'ause of being subt$est of the subt$e H it is outside a$$ beings be'ause of its a$$?(er asi eness! San"ara again adds that the Se$f is 8RA2NAANA,HANA or fu$$ of =ons'iousness in order to sho# that it is 7NE on$+ H be+ond time, s(a'e and 'ausation or 'hange!

Atma Rahas+am

? -3 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka B ! #ath to realiCation and the e$$ect o$ realiCation Yasthu sar aani bhootani atmani e a anu(ash+athi Sar a bhooteshu 'ha aatmaanam tato na ijugu(sathe #adaccheda & #ada artha ! 'ord splitting and word meaning Yah tu * He #ho Anu(ash+athi * sees Sar aani bhootani * a$$ the beings Atmani e a * in the Atman itse$f, =ha * and Atmaanam * the Se$f Sar a bhooteshu * in a$$ beings, Tatah * be'ause of this seeing, he Na ijugu(sathe * fee$s no hatred! (akya Artha ! Sloka Meaning He #ho sees the a$$ beings in the Se$f itse$f and the Se$f in a$$ beings, fee$s no hatred b+ irtue of this rea$iBation! )*planation All beings in the Sel$ A (erson #ho #ants to rea$iBe the Se$f needs to see oneness e er+#here! The sorro#s and sufferings in this #or$d are due to $i"es and dis$i"es! Ci"es and dis$i"es are there be'ause of seeing mu$titude H differen'es in things! .ut #hen a (erson sees e er+thing as the Se$f, then there is no one e$se to get attra'ted or angr+ #ith! Sel$ in all beings When the see"er sees the Se$f e er+#here, then he rea$iBes that it is the one and the same Se$f #hi'h is shining as the innermost =ons'iousness in a$$ the beings! It is not tough for a (erson to understand that if the =ons'iousness in a (erson is not there, then there is no obje't H no $i ing beings, not e en ,od! This goes on to sho# that the #or$d and its obje'ts are on$+ =ons'iousness shining #ith a different name and form! Names and forms ne er 'reate a ne# obje't but the+ are on$+ the Rea$it+ and nothing e$se! 7n$+ an idiot #i$$ thin" that go$d ne'"$a'e, go$d 'hain and go$d ring are a$$ different! A go$dsmith "no#s '$ear$+ that a$$ these are nothing but go$d on$+! As the dream #or$d is nothing but the dreamer a((earing in different names and forms, simi$ar$+ the one =ons'iousness is shining as the #a"ing #or$d and its obje'ts! Thus a see"er through inte$$e'tua$ 'on i'tion and through eA(erien'e rea$iBes that e er+thing that I see is nothing but Se$f a$one! As #ater seen in desert is nothing but desert a$one, simi$ar$+ the i$$usor+ #or$d seen is on$+ the Se$f or .rahman and nothing e$se!

Atma Rahas+am

? -) ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA

When a see"er sees a$$ in the Se$f and the Se$f in a$$ * there is abso$ute$+ 7ne Se$f a$one! When there is on$+ 7NE, then #hom to get angr+ or #hom to hateEEE Thus the (erson has no desires, no thoughts, no a'tions, no $i"es, no dis$i"es * but rejoi'es in the eterna$ and inherent b$iss in the Se$f! 1rishna eA($ains the same in ,ita, 'ha(ter : Sarva bhootastham atmaanam sarva bhooteshu cha atmani Eeshathe yoga yuktaatma sarvatra samadarshinah The +ogi sees 7NENESS e er+#here and hen'e sees the Se$f in a$$ and a$$ in the Se$f! Seeing a$$ in the Se$f is seeing the ,R7SS in the SU.TCE! The gross #or$d 'om(rising of fi e (rima$ e$ements of Earth, Water, Air, Fire and Ether is 'a$$ed SAMASTHI 5T7TAC6! The indi idua$ bod+ #hi'h is made u( of these fi e (rima$ e$ements is 'a$$ed VYASTHI 5IN@IVI@UAC6! Seeing a$$ in the Se$f is merging the ,R7SS in the SU.TCE! Seeing the Se$f in a$$ is merging the SU.TCE in the ,R7SS! When these both are (ra'ti'ed, the seeming$+ a((earing differen'e bet#een the SAMASTHI and VYASTHI anishes H as there is no differen'e, there is no hatred, fear, sorro# and sufferings! At that state, there is on$+ (ure =ons'iousness of the nature of Abso$ute .$iss! This state of oneness #ithout an+ dua$it+ is #hat is eA(erien'ed b+ e er+one during the state of dee( s$ee(! In dee( s$ee(, e en though there is ignoran'e, there is no dua$it+ and hen'e inherent b$iss of the Se$f is enjo+ed! When a (erson hears a beautifu$ musi', there eAists harmon+ bet#een the indi idua$ and musi' H be'ause of this harmon+, dua$it+ tem(orari$+ anishes and thereb+ b$iss is tem(orari$+ eA(erien'ed! Un$i"e these tem(orar+ eA(erien'es of dee( s$ee(, harmon+ * state of rea$iBation remo es a$$ ignoran'e 'om($ete$+ and (ermanent, eterna$ b$iss is rejoi'ed! 7n'e the Se$f is rea$iBed, there remains no ignoran'e at a$$ and hen'e the b$iss of the Se$f is enjo+ed at a$$ times! The neAt s$o"a te$$s the see"er the effe't of fo$$o#ing the t#o ste(s of merging SAMASTHI into VYASTHI and merging of VYASTHI into SAMASTHI!

Atma Rahas+am

? -- ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka D ! #ath to realiCation and the e$$ect o$ realiCation Yasmin sar aani bhootani atmai a bhoot ijanathah! Tatra "o mohah "ah so"ah e"at am anu(ash+athah #adaccheda & #ada artha ! 'ord splitting and word meaning Yasmin * When Vijanathah * a (erson rea$iBes that Atmai aa bhoot * the Se$f itse$f has be'ome Sar aani bhootani * a$$ the beings Tatra * at that state or time, 1o mohah * #hat de$usion 1ah so"ah * or #hat sorro# 'an be there E"at am anu(ash+athah * as oneness is being (er'ei ed or eA(erien'ed e er+#here! (akya Artha ! Sloka Meaning When a (erson rea$iBes that the Se$f itse$f has be'ome a$$ the beings, then #hat de$usion or sorro# 'an be there as he sees oneness on$+E )*planation E er+ (erson has $i"es and dis$i"es! When something bad ha((ens to the (erson #hom he $i"es the most, he be'omes sad and #hen something good ha((ens to that (erson, he be'omes ha((+! Simi$ar$+ #hen something good ha((ens to the (erson #hom he dis$i"es the most, he be'omes sad 5this is termed in Vedanta as Maatsar+am or 2ea$ous+6 and #hen something bad ha((ens to the (erson, he be'omes ha((+! This '$ear$+ de(i'ts out that ha((iness and sorro# are not in the eAterna$ #or$d but in our (er'e(tion on$+! A (erson sees an ido$ as the er+ ,od himse$f, but another (erson sees the same ido$ as an insentient stoneDDD +okyathe anubhooyaat ithi )okah * that #hi'h is (er'ei ed and eA(erien'ed is 'a$$ed Co"a or #or$d! Thus, #hen a (erson himse$f 'reates ha((iness and sorro#, he is said to ha e entered into de$usion! He is eri$+ de$uded into the eAterna$ #or$d obje'ts through the mind! If a (erson is 'a(ab$e enough to 'ontro$ his mind H its thoughts, the er+ obje't #hi'h 'aused him sorro# #i$$ be turned into obje'ts gi ing b$iss! As said in the (re ious s$o"a, #hen a (erson sees the Se$f in a$$ H a$$ in the Se$f, he rea$iBes the u$timate rea$it+ that e er+thing is the Se$f on$+! As in dream, #here the (erson sees the arious dream obje'ts and the dream #or$d * but rea$iBes on'e he #a"es u( that the dream obje'ts and the dream #or$d #ere nothing but HE a$one H a$$ those #ere i$$usions 'reated in the rea$it+ of the (erson! Simi$ar$+ this #or$d is =ons'iousness a$one! =ons'iousness has eri$+ be'ome 5seeming$+ be'ome as =ons'iousness 'an ne er be'ome the insentient #or$d6 the #or$d of name and form!

Atma Rahas+am

? -/ ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA The #or$d 'an be eA($ained in the t#o #ords of Naama and Roo(a 5Name and Form6! A$$ that #e see has a name and form! Names and forms ne er 'reate a ne# obje't, the+ don>t ha e rea$it+! The+ are just i$$usions seen in #hat is their substratum! As go$d ne'"$a'e, go$d 'hain, go$d ring et'! are ,7C@ on$+ #ith a name and form * simi$ar$+ this #or$d is a name and form of =ons'iousness or the Se$f or the .rahman! .harathi Teerth S#ami of Sringeri mutt sa+s in @ri" @rish+a Vi e"am Asthi bhaathi priyam roopam naamam cha ithi amsha panchakam Adhyatrayam brahmaroopam jagadroopo tatho dvayam An+ obje't has fi e 'hara'teristi's! The+ are EAisten'e, =ons'iousness, .$iss, Name and Form! The first three 'hara'teristi's are those of .rahman or the Se$f and the $ast t#o are of the #or$d! The #or$d that #e see has .rahman as its substratum and hen'e is .rahman a$one 5seen in a name and form6! In =handog+a U(anishad, the father Udda$a"a sa+s to his son S eta"ethu Yatha soumya ekena mritpindena sarvam mrinmayam vijnaatam syaat *achaarambhanam vikaaro naama dheyam mrithika ithyeva satyam 7 Son, as b+ "no#ing a (ie'e of mud, a$$ obje'ts made of mud $i"e (ot, (it'her et'! be'ome "no#n, 5simi$ar$+ b+ "no#ing .rahman e er+thing be'omes "no#n6 "no# that the form 5(ot, (it'her et'!6 is just 'reated b+ s(ee'h 5name6 and is on$+ a name, mud a$one is the Truth! Vid+aran+a S#ami sa+s in Anubhooti(ra"aasam %dam jagat naama roopayuktam adhya sad ikshithe Srestheh pura sadeva aaseet naama roopa vivarjitham The #or$d that one sees is =ons'iousness or .rahman a$one H is no# seen #ith a name and form! .efore 'reation, EAisten'e or .rahman a$one eAisted #ithout an+ name and form! 7ne im(ortant thing to be noted here is that .rahman or the substratum for the 'hanging #or$d is Nir i"aara or 'hange$ess, Nira a+a a or #ithout (arts, 8oornam or fu$$! Therefore an+ 'hange 5or names and forms6 'an ne er ha((en in .rahman! So, the #or$d that one sees is an i$$usion or Vi arta of .rahman 5em(iri'a$ transformation * seeming$+ a((earing name and form6! A (erson if he enGuires into this #i$$ sure$+ understand that in a thing #hi'h is fu$$, (erfe't, b$issfu$, 'hanges 'an ne er ha((en! Thus #hate er 'hanges is just an i$$usion $i"e the dream #or$d or #ater seen in desert, sna"e seen in ro(e et'! =handog+a U(anishad itse$f te$$s $ad ikshata * That, .rahman, isua$iBed! This in itse$f sho#s that isua$iBation ne er 'reates an+thing ne#! It is just an i$$usor+ 'reation! Thus a''ording to Vedanta, there 'an ne er be an+ 'reation, there ne er is an+ 'reation, and there ne er #i$$ be an+ 'reation! Thus e er+thing is .rahman a$one! This s$o"a of Isha as+a U(anishad eA($ains the state of a (erson #ho has rea$iBed this u$timate rea$it+! When a (erson rea$iBes that

Atma Rahas+am

? -0 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA e er+thing is the Se$f on$+, then he sees oneness on$+ H be'ause of this oneness, #hat de$usion or sorro# 'an he ha eEEE Thus the (erson ne er gets de$uded or sad! He e er rejoi'es in the eterna$ b$iss of the Se$f! No# one Guestion ma+ arise that su'h 2ee anmu"taas or rea$iBed beings are a$so seen as doing a'tions or a'ti itiesEEE Isn>t this 'ontradi'ting their rea$iBationEEE Ne er! A (erson sees #ater in desert! He doesn>t "no# that there is no #ater and therefore runs for the #ater H on'e he doesn>t get #ater, he be'omes sad! .ut the rea$iBed being a$read+ "no#s that there is no #ater, but in order to sho# the #or$d H his dis'i($es that there is no #ater, he might run a$ong #ith the (eo($e * but a$$ throughout the run, he "no#s er+ #e$$ that there is no #ater but desert on$+! Simi$ar$+ a rea$iBed Se$f #i$$ a$#a+s "no# that there is no #or$d here, #hate er is seen is on$+ .rahman or =ons'iousness! Sarvam brahma mayam re re sarvam brahma mayam Adi San"ara himse$f eA($ains this in the .haja ,o indam Yogaratho va bhogaratho va sangaratho va sanga viheenah Yasya brahmani ramathe chittam nandhathi nandhathi nandhathi eva A (erson might be doing Yogi' (ra'ti'esK he might be enjo+ing the sensua$ ($easures! He might be atta'hed to (eo($e and things or unatta'hed to (eo($e and things, but sti$$ the (erson #hose mind is a$#a+s residing in .rahman, he rejoi'es, rejoi'es and rejoi'es on$+! U(anishads thus s(ea" about the thoughts or mind?state of the saints Nimeshaardham na thisthanthi vrittim brahma mayeem vina Ne er, e en for a moment does their mind not 'ontem($ate on .rahman, a$#a+s their mind has the thought of .rahman on$+! Thus, for the (erson #hose mind is a$#a+s residing in the u$timate rea$it+ of SARVAM .RAHMA MAYAM * #hom to get angr+ or attra'ted to, from #hat to get de$uded intoE

Atma Rahas+am

? -9 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka E ! Sel$> its essential nature Sa (ar+agaat su"ram a"aa+am a rinam Asnaa iram Shuddham a(aa(a iddham 1a ih maneeshih (aribhooh s a+ambhooh Yaathathath+atho arthaan +adadaad shaash atheeb+ah samaabh+ah #adaccheda & #ada artha ! 'ord splitting and word meaning Sa * He 5the Se$f6 8ar+agaat * is a$$?(er ading Su"ram * (ure, bright or res($endent 5se$f?$uminous6 A"aa+am * #ithout an+ #ounds A rinam * #ithout an+ sine# or bones! Shuddam * taint$ess 5de oid of ignoran'e6 A(aa(a iddham * #ithout an+ sin or (aa(a 1a ih * a$$ "no#ing seer Maneeshih * ru$er of the mind 8aribhooh * abo e or be+ond a$$ S a+ambhooh * se$f?eAistent He has V+adadaad ? a$$otted Arthaan * duties Yathathath+oh * du$+ 5in 'onsonan'e #ith the a'tua$ resu$t and endea our6 or right$+ Saas atheebh+ah samaabh+ah * to the eterna$ 8raja(athis or eterna$ 'reators! (akya Artha ! Sloka Meaning The Se$f, #hi'h has been eA($ained in the (re ious s$o"as, is a$$?(er ading, bright, #ithout an+ #ound and sine#s, taint$ess, #ithout an+ sin and the Seer be+ond time and s(a'e, ru$er of the mind, abo e a$$ 5means Su(reme ,od6 and se$f?eAistent! The Se$f or He has a$$otted duties right$+ to the eterna$ 'reators 5during the start of 'reation6! )*planation Whi$e understanding this s$o"a one shou$d "ee( in mind the u$timate rea$it+ of .rahma Sat+am 2agan Mith+a, the i arta aada of San"ara'har+a and Ajaathi Vaada of ,auda(ada'har+a! The #or$d #e see shou$d ha e a fina$ 'ause 5'ause #hi'h is beginning$ess and birth$ess6! No effe't is (ossib$e #ithout a 'ause! This fina$ 'ause is termed Ish#ara or .rahman 5a''ording to U(anishadi' statements #hi'h s(ea" about 'reation6! This .rahman must be unborn be'ause if it is born, then there must be a 'ause for this 'ause H this 'ause #i$$ 'ease to be the Fina$ =ause! As this fina$ 'ause is unborn, it has no death H it doesn>t undergo an+ modifi'ations or 'hanges! An+ thing that is born is subje't to the siA 'hanges of .irth, EAisten'e, ,ro#th, =hange, @e'a+, and @eath! As this fina$ 'ause is #ithout birth, it doesn>t ha e an+ of these siA things H hen'e it is #ithout an+ 'hanges!

Atma Rahas+am

? -: ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Again this fina$ 'ause is one #ithout a se'ond or Ad itee+am! .e'ause if the fina$ 'ause has a thing different from itse$f 5or a se'ond thing6, then there #i$$ be a third thing #hi'h is the 'ause for these t#o things H this fina$ 'ause #i$$ 'ease to be the fina$ 'ause! Therefore, this fina$ 'ause has no se'ond thing and is non?dua$ in nature! Sin'e, the fina$ 'ause is #ithout a se'ond and #ithout an+ 'hanges, there 'annot be an+ transformation of this 'ause into an effe't! For an+ 'ause to be'ome an effe't, there shou$d be either 'hanges to the obje't 5a''ording to San"h+a (hi$oso(h+6 or there shou$d be another obje't #hi'h is initia$$+ non?eAistent and 'omes into eAisten'e b+ this fina$ 'ause 5a''ording to the N+a+a?Vaisheshi"a (hi$oso(h+6! As the fina$ 'ause 'annot ha e an+ 'hanges 5as it is #ithout birth and as it has no (arts * that #hi'h has (arts is subje't to 'hanges6, there 'annot be an+ transformation to the 'ause! As the fina$ 'ause is one #ithout a se'ond, there 'annot be an effe't different from this 'ause 5#hi'h is ad itee+am6! Therefore, #e 'ome to the 'on'$usion that there has been no 'reation and that no 'reation is at a$$ (ossib$e in the fina$ 'ause of .rahman or the Se$f or =ons'iousness! This theor+ of no?'reation #hi'h is rea$iBed at the time of $iberation H #hi'h sa+s that this #or$d is $i"e a dream #or$d #here no 'reation has ha((ened is 'a$$ed Ajaathi Vaada 5(ro(ounded in the Mandu"+a 1ari"a of ,auda(ada and the Yoga Vasistha * these theories are su((orted in man+ U(anishadi' statements a$so6! .ut, the #or$d is being seen no# H Adi San"ara'har+a #as $eft #ith the tas" to eA($ain this #or$d that is seen no#! Thus the theor+ of Vi arta Vaada or a((arent transformation #as (ro(ounded! Thus the #or$d is not a rea$ transformation of .rahman but it is an i$$usor+ transformation or the #or$d is seeming$+ eAisting in the substratum of .rahman! The eAam($es Guoted for this a((arent transformation are seeing sna"e in ro(e and #ater seen in mirage as #e$$ as the dream #or$d! This a((arent transformation is due to su(erim(osition or Adh+aasa of the unrea$ thing on the rea$ thing of Se$f! The unrea$ thing has no eAisten'e at a$$ and seems to eAist due to ignoran'e of the rea$ thing! If a (erson as"s the Guestion %#here does this unrea$ thing 'ome fromE&, #e ans#er %the er+ Guestion is due to ignoran'e on$+ as there is no unrea$ thing H this seeming$+ eAisting dua$it+ is be+ond an+ reasoning or it is indes'ribab$e 5anir a'hanee+a6&! Reasoning, in itse$f, is due to ignoran'e a$one and hen'e it 'annot be used to eA($ain ignoran'e and the obje'ts 'aused out of ignoran'e! This Adh+aasa is remo ed b+ A(a aada or negation! This is done b+ negating a$$ the not?Se$f b+ sa+ing %Neti, Neti& or %Not this, Not this&! What remains behind after this negation is the rea$it+ and that is the #itness of this negation, the Seer of the seeming$+ eAisting #or$d! This negation is remo a$ of the unrea$ thing from the rea$! Sin'e the rea$ thing is the #itness or the Seer #hi'h 'an ne er be negated as it is the (erson doing the negation, the unrea$ thing has to be remo ed b+ sa+ing %Not this, Not this&! When a (erson remo es a$$ the seeming$+ eAisting obje'ts, #hat remains behind is the Seer #hi'h is (resent #ithout an+ 'hange in the three different states of #a"ing, dreaming and dee( s$ee(! Thus, #hen this negation is a''om($ished, a (erson rea$iBes the abso$ute rea$it+ that %there is on$+ the Se$f, one #ithout a se'ond&

Atma Rahas+am

? -; ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA A (erson has to 'onstant$+ remember the abo e theor+ of no?'reation and that 'reation is on$+ an a((arent transformation of the rea$it+ of .rahman #hi$e understanding arious shruthi statements eA($aining 'reation! Sukram> akaayam asnaaviram> shuddham As eA($ained before, ignoran'e is the 'ause of the seeming$+ eAisting #or$d H the sorro# arising from the obje'ts of the #or$d! This ignoran'e ei$s the rea$it+ of the non?dua$ Se$f! No#, (roje'tion of the unrea$it+ on the rea$it+ ha((ens 5one must remember that there has been no 'reation and these 'reation theorires are eA($ained in order to initia$$+ satisf+ the see"er b+ sho#ing them the #or$d H then s$o#$+ ta"ing them from the unrea$ effe't to the rea$ 'ause6! Initia$$+ the inte$$e't ta"es birth! The rea$it+ of the Se$f or .rahman gets ref$e'ted in the inte$$e't H be'omes the indi idua$ 2ee a 5ref$e'ted =ons'iousness6! This inte$$e't is just one of the four 'om(onents of the interna$ eGui(ment 'a$$ed Antah"arana 5the interna$ eGui(ment is just one on$+ but s($it into four a''ording to the arious fun'tions6! The inte$$e't is the dis'riminating fa'u$t+ 5.uddhi6! The other three 'om(onents are the mind #hi'h is thin"ing or doubting fa'u$t+ 5Manas6, memor+ #hi'h is the store?house of thoughts 5=hittam6 and the Ego #hi'h identifies itse$f #ith things and obje'ts 5Aham"ara6! This inner eGui(ment a$ong #ith the 2ee a needs eAterna$ eGui(ments in order to (er'ei e and enjo+ the eAterna$ obje'ts 5gross obje'ts6! Thus, there are )3 indri+aas or sense?organs! These are s($it into fi e organs of (er'e(tion and fi e organs of a'tion! Fi e organs of (er'e(tion Ear * organ of hearing 5Srotram6 S"in * organ of tou'h 5T a"6 E+e * organ of sight 5Netram6 Tongue * organ of taste 5,ih a6 Nose * organ of sme$$ 5,hraana6 Fi e organs of a'tion Vaa" * organ of s(ee'h or mouth 8aani * hands 5gras(ing6 8aadam * $egs 5mo ement6 U(astha * organ of regeneration 8aa+uh * organ of eA'retion Fi e (raanas or ita$ for'es 5#hi'h sustains $ife through arious a'ti ities in the bod+6 8rana * #or"s in the u((er (art of the bod+ A(ana * #or"s in the $o#er (art of the bod+ 5eAha$ation, eA'retion et'!6 V+aana * #or"s throughout the bod+ 5'ir'u$ation6 Udaana * he$(s at the time of death 5ta"ing the Se$f out of the bod+6 and for jum(ing, f$oating et'! Samaana * #or"s in 'ir'u$ation of f$uids 5essen'e of food eaten6 The ); 'om(onents of )3 sense organs, 9 ita$ for'es, the inte$$e't and mind 5these t#o in'$ude the other t#o inner eGui(ments of memor+ and ego6 are 'a$$ed Cinga Sareera or Sthoo$a Sareera of the Se$f 5subt$e bod+6!

Atma Rahas+am

? -4 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA

Ignoran'e is 'a$$ed the 1aarana Sareera or 'ausa$ bod+ of the Se$f! This is 'a$$ed 'ausa$ bod+ be'ause this is the 'ause of a$$ other 'reations! A subt$e bod+ 'an eA(erien'e on$+ subt$e Gua$ities or tanmaatras of Sabda 5hearing6, S(arsha 5tou'h6, Roo(a 5sight6, Rasa 5taste6 and ,andha 5sme$$6! It 'annot eA(erien'e the gross obje'ts! Hen'e a gross bod+ is reGuired for the eA(erien'e of gross obje'ts! Thus the gross bod+ is 'reated! This gross bod+ and a$$ gross obje'ts are the miAture of fi e gross e$ements of Earth, Water, Fire, Air and Ether! E en though the Se$f has these three bodies, the Se$f is unaffe'ted b+ a$$ these bodies as it is the eA(erien'er or seer of these bodies! Thus, the Se$f has no bod+ at a$$! .+ the #ord %A"aa+am&, the U(anishad denies subt$e bod+ for the Se$f! .+ the #ords %A rinam& and %asnaa iram&, the U(anishad denies the gross bod+ for the Se$f! .+ the #ord %Shuddam or taint$ess&, the U(anishad denies the 'ausa$ bod+ for the Se$f! It is (rett+ e ident that these bodies are not sentient b+ themse$ es! This gross bod+ has no eAisten'e in dream but the Se$f or =ons'iousness or %I& eAists in that state! Simi$ar$+ there is no gross or subt$e bod+ in the dee( s$ee(, but sti$$ the Se$f eAists 5e en though there is the 'ausa$ bod+ in this state6! And a$so, after $iberation the Se$f has no bod+ at a$$! This sho#s that the Se$f is different from the bod+ and unaffe'ted b+ these bodies! The Se$f is sentient #hereas these bodies are insentient 5if the gross bod+ is sentient, then #hen a dead bod+ is 'remated it shou$d 'r+ that %I am fee$ing hotDDD&6! Thus, it is the Se$f that gi es $ight to these bodies! The er+ fa't that these bodies are insentient indire't$+ 'on e+s that there are no bodies at a$$ be'ause an insentient thing has no eAisten'e or 'ons'iousness at a$$! Thus, #hate er is #rong$+ (er'ei ed in this dua$ #or$d is on$+ the Se$f or =ons'iousness a$one! Therefore, the U(anishad in these three #ords indire't$+ 'on e+s the u$timate rea$it+ that there has been no 'reation at a$$! Apaapaviddham The Se$f is #ithout an+ sin or im(urities! Sins 'ome #hen a (erson does Adharma or non?righteous a'tions! @harma and Adharma are on$+ re$ati e terms! These de(end on the indi idua$ and his S adharma or o#n dut+! For eAam($e, .haga atham de(i'ts the stor+ of Mahaba$i #ho #as an Asura "ing but +et a Se$f?Rea$iBed sou$ #hom Vishnu himse$f b$esses! Mahaba$i #as doing Adharma a''ording to the genera$ definitions! .ut @harma and Adharma are on$+ re$ati e terms H a''ording to Mahaba$i, he #as not the doer but on$+ he #as doing #hat #as to be done! The Se$f is be+ond both @harma and Adharma H hen'e it is #ithout an+ sins o''urred either b+ $a(se of fo$$o#ing dharma or b+ doing adharma! 1rishna sa+s in ,ita =ha(ter )4 Sarva "harmaan parityajya maam ekam saranam vraja Aham tvaa sarva paapebhyo mokshayishyaami ma suchah Renoun'e a$$ dharmaas or a'tions and ta"e refugee in Me a$one! I #i$$ sa e +ou from a$$ sins, don>t #orr+ H be'ome sad!

Atma Rahas+am

? -< ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA

%avih Maneeshih paribhooh svayambhooh 1a ih means 1rantha @arshi or one #ho "no#s the future! Adi San"ara'har+a in his 'ommentar+ te$$s that 1rantha @arshi is the @rastha or Seer to a$$ ha((enings! Su'h a seer is the #itness to e en time H hen'e he is the "no#er of a$$ the three times of (ast, (resent and future! Maneeshih is one #ho is the ru$er of the mind! The mind is dire'ted or 'ommanded b+ the inte$$e't! A (erson #ho has the '$ear 'on i'tion that mone+ is e er+thing #i$$ ha e his mind thin"ing of #a+s to get mone+! The inte$$e't is gi en $ight b+ the Se$f a$one! Thus the Se$f is the ru$er of the mind! Sin'e the Se$f is the ru$er of the mind, #hen a (erson rea$iBes his rea$it+ and identit+ #ith the Se$f, he be'omes the ru$er of the mind and the mind of su'h a (erson is under 'ontro$! This is eA(erien'ed b+ (eo($e in the 'ase of $iberated sou$s #hose mind is a$#a+s under 'ontro$! 8aribhooh is one #ho is be+ond or abo e a$$! This term indi'ates that the Se$f is be+ond #hate er 'an be ta$"ed of, #hate er 'an be thought of! Su'h a being is the Su(reme .eing or ,od! Thus here the U(anishad estab$ishes the essentia$ identit+ of the indi idua$ Se$f #ith ,od or Su(reme .eing! S#a+am bha athi ithi S#a+ambhooh or that #hi'h 'omes into eAisten'e on its o#n is 'a$$ed S#a+ambhooh! The Se$f is se$f?$uminous and se$f?eAistent! It reGuires no eAterna$ 'ause for its 'reation be'ause it is the 'ause for the seeming$+ eAistent #or$d and its obje'ts! The Se$f is se$f?$uminous be'ause it reGuires no eAterna$ (roof for its eAisten'e! Ea'h (erson ne er reGuires to re(eat to himse$f or ta"e the guidan'e of an+ s'ri(tures for (ro ing his o#n er+ eAisten'e, be'ause he is EAisten'e on$+ 5#hi'h (u$sates in him as %I eAist, I eAist&6! This term a$so indi'ates that the Se$f is e er?eAistent and hen'e rea$! This theor+ of Se$f?eAisten'e dis(ro es the theor+ that the indi idua$s #ere 'reated b+ ,od! In a''ordan'e #ith the (re ious #ord of 8aribhooh, this #ord further asserts 5indire't$+6 the essen'e of the a((earing indi idua$ Se$f #ith the Su(reme Se$f or ,od or .rahman! )ternal 2reators =reators are 'a$$ed eterna$ from the re$ati e (ers(e'ti e of the initia$ see"er #ho (er'ei es the 'reations and demands an eA($anation to the 'reation! The $ast $ine of the s$o"a a$so (oints out that it is the Se$f that 'ontro$s or ru$es these 'reators! These 'reators, ordained or 'ontro$$ed b+ the Se$f, 'reate the entire #or$d! This a$so indire't$+ indi'ates that it is the Se$f that is the $ight or sentient thing gi ing $ight and $ife to the insentient 'reators and the 'reations! Here one has to 'onstant$+ remember that there has been no 'reation at a$$ rea$$+ but a$$ this is on$+ an i$$usion $i"e the dream #or$d and hen'e the #or$d is a seeming$+ eAistent one #hi'h has no rea$it+ at a$$ from the u$timate or abso$ute (ers(e'ti e! #S< Adi San"ara'har+a gi es three grades of rea$it+ to eA($ain the seeming$+ a((earing #or$d as a$so i$$usor+ eA(erien'es $i"e dream! This gradation is done in order to harmoniBe the arious shruthi statements #hi'h seem to be 'ontradi'tor+ as the+ (ro'$aim no?'reation in some ($a'e and 'reation (ro'ess in other ($a'es! The three grades of rea$it+ are )! Paramaarthika Satyam or abso$ute rea$it+ * this is that there is on$+ one truth or eAisten'e 'a$$ed .rahman or Se$f or ,od! This is the abso$ute rea$it+ #here

Atma Rahas+am

? /3 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA there is no se'ond thing! This is the u$timate rea$it+ of #hate er is seeming$+ a((earing in the rea$it+! -! *yavahaarika Satyam or em(iri'a$ rea$it+ * this is (ut forth in order to eA($ain the #or$d #hi'h is (er'ei ed no# but has no rea$it+ at a$$! The #or$d has a rea$it+ $o#er than the abso$ute rea$it+! The #or$d is neither rea$ nor unrea$! The #or$d is not rea$ be'ause the essen'e or substratum of the #or$d is .rahman and there 'an ne er be an+ #or$d in .rahman! This ie# of no?#or$d is (ro ed b+ the sruthi as #e$$ as b+ eA(erien'e during dee( s$ee( and $iberation! The #or$d 'an not be unrea$ a$so be'ause it is (er'ei ed at the 'urrent time and #hate er is (er'ei ed 'annot be unrea$ at this moment! Therefore the #or$d is Anir a'hanee+a or indes'ribab$e! Therefore the #or$d is gi en the status of em(iri'a$ rea$it+! The #or$d has rea$it+ on$+ from a re$ati e ang$e and from the abso$ute (ers(e'ti e, there is no #or$d at a$$! /! Prathibaasika Satyam or tem(orar+ rea$it+ * this is the rea$it+ of the dream #or$d eA(erien'ed as #e$$ as i$$usor+ eA(erien'es $i"e sna"e seen in ro(e! This rea$it+ is "no#n in the #a"ing state as unrea$ itse$f but during the time of the eA(erien'es, these seem to be rea$! The +a ahaari"a sat+am seems to be rea$ e en after "no#ing inte$$e'tua$$+ that the #or$d is unrea$ but this rea$it+ is "no#n as unrea$ after inte$$e'tua$$+ "no#ing the truth about it! From the u$timate or abso$ute stand(oint, there has been no 'reation, there is no 'reation and there 'an ne er be an+ 'reation! Whate er is seen or (er'ei ed no# is seeming$+ eAisting unrea$it+ on the rea$it+ and an i$$usor+ eA(erien'e!

Atma Rahas+am

? /) ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka F ! Rituals and #ractices 8%arma and Upasana9 Andham tamah (ra ishanthi +e a idh+aam u(aasathe Tatho bhoo+a i a te tamah +a u idh+a+aam rathaah! #adaccheda & #ada artha ! 'ord splitting and word meaning Ye * #ho U(asathe * fo$$o# or #orshi( A id+a * a id+a or ritua$s Andham tamah (ra ishanthi * the+ enter into b$inding dar"ness! .hoo+ah i a tamah * into dar"ness #hi'h is eri$+ greater Tatah * than this b$inding dar"ness 5#hi'h the+ enter #ho #orshi( rites6 Ya u * the+ #ho Vidh+a+aam rathaah * are engaged in u(asana or meditation of ,ods! (akya Artha ! Sloka Meaning Those #ho #orshi( or (erform rites, the+ enter into b$inding dar"ness! ,reater than this b$inding dar"ness, the+ enter #ho are engaged in u(asana or meditation of ,ods! )*planation The U(anishad 'ondemns (eo($e #ho #orshi( ritua$s as #e$$ as those #ho are 'onstant$+ engaged in the meditation of ,ods! Mere ritua$s 'an ne er $ead to rea$iBation! Ritua$s arise out of desire and desire is born of ignoran'e! Hen'e ritua$s again add to ignoran'e a$one! Rea$iBation is "no#$edge about one>s o#n natureK it is rea$iBing that %I am the Se$f, one #ithout a se'ond, of the nature of Abso$ute EAisten'e, =ons'iousness and .$iss! Whate er is being seen, #hate er is (er'ei ed is the Se$f a$one and not different from the Se$f&! As ignoran'e and "no#$edge are o((osite to one another, ritua$s 'an ne er $ead to rea$iBation! Here, the U(anishad 'ondemns those #ho (erform ritua$s #ithout "ee(ing in mind the u$timate and fina$ goa$ to be rea$iBed #hi'h is the "no#$edge about the Se$f! When a (erson "ee(s in mind this u$timate goa$ and does a'tions in order to negate the (rarabdha or asanaas, he gains (urit+ of mind! When a'tions are (erformed #ith a sense of deta'hment and as an offering to the Cord or .rahman, the mind be'omes (ure! Su'h a (ure mind a$one 'an gras( the u$timate rea$it+ that %I am .rahman, I am ,od, e er+thing is Me on$+&! This im(ort about right attitude of doing a'tion is being eA($ained in the se'ond s$o"a of this U(anishad! Un$ess a'tion is (erformed #ith the right attitude, it on$+ $eads to more and more ignoran'e! 8ro(itiation of ,ods through meditation and u(asana, #ithout the u$timate "no#$edge that %,od is (resent e er+#here and e er+thing is the Se$f or ,od a$one&, #i$$ $ead one to ignoran'e and dar"ness a$one!

Atma Rahas+am

? /- ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA This is #hat is found in Sai aas and Vaishna aas fighting amongst ea'h other about #hi'h ,od is great, Vishnu or Si aE This ha((ens due to ignoran'e about the u$timate rea$it+! Thus, meditation #hi'h is (erformed in order to gain 'on'entration and remo a$ of $atent tenden'ies 5remo a$ of ignoran'e ei$6 itse$f adds to this ignoran'e and $atent tenden'ies! Therefore, the U(anishad is a$so 'ondemning (eo($e b$ind$+ (ro(itiating ,ods 5#ithout "no#ing the u$timate goa$ and rea$it+6! Therefore, one has to rea$iBe that the right attitude, a'tion and u(asaana $ead one to the u$timate state of eterna$ b$iss! .ut if this attitude of 7neness and ,7@ being (resent e er+#here is not "no#n, then both $ead one to ignoran'e and sorro# a$one! The U(anishad in the neAt s$o"a states that the effe't or fruit of ritua$s and meditation on ,ods 5both #ithout "no#ing the u$timate rea$it+6 are different 5both resu$ts are tem(orar+ on$+ as it is not asso'iated #ith "no#$edge about the u$timate rea$it+6!

Atma Rahas+am

? // ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka G ! Rituals and #ractices 8%arma and Upasana9 ! 4oth have di$$erent results An+ade a ahur idh+a+aa an+ad ahur a idh+a+aa Ithi shushruma dheeranaam +e nasthad i'ha'ha"shire! #adaccheda & #ada artha ! 'ord splitting and word meaning An+at e a idh+a+aa * different resu$t is attained through U(asana Ahur * the+ sa+ An+ad a idh+a+aa * different resu$t is a'hie ed through ritua$s Ahur * the+ sa+ Ithi * Thus Shushruma dheeranaam * #e ha e heard tea'hing of #ise (eo($e Ye * #ho Vi'ha'ha"shire * ha e eA($ained Tad * that 5both a'tion and u(asana6 Nah * to us (akya Artha ! Sloka Meaning LThe+ sa+ that different resu$t is a'hie ed through u(asana and different resu$t is a'hie ed through ritua$s>K thus, #e ha e heard the tea'hing of #ise (eo($e #ho ha e eA($ained that to us! )*planation A'tion and (ro(itiation of ,ods both ha e different resu$ts! This is er+ mu'h e ident from arious s'ri(tures as #e$$ as from eA(erien'e! .rihadaran+a"a U(anishad te$$s that ritua$s $eads one to 8itr $o"ah or $and of manes! The u$timate that a ritua$ 'an gi e is sta+ in hea en for some time! A$$ s'ri(tures (ro'$aim that #hen a (erson does good deeds he attains hea en and enjo+s the ($easures in hea en for some time 5the time might be er+ huge 'om(ared to the time on earth6! .ut #hen the resu$ts of the good deeds are enjo+ed and no resu$ts sti$$ remain, the (erson returns ba'" to Earth! Ramana Maharshi in U(adesa Saram sa+s Krithi 'ahodadau Patana Kaaranam Pha)am ashaashwatham gathi nirodhakam The big o'ean of samsara is the 'ause of fa$$ do#n 5into sorro# and sufferings of non?eterna$ obje'ts6! The fruits of these a'tions are $imited and non?eterna$! Hen'e the+ obstru't the (rogress of a s(iritua$ as(irant! Fruits of a'tions #hi'h are $imited ha e to be $imited a$one! An a'tion (erformed b+ the $imited bod+, the $imited mind #ith $imited eGui(ments 5$imited b+ s(a'e and time6 'an gi e on$+ $imited fruits 5$imited b+ s(a'e and time6!

Atma Rahas+am

? /0 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Therefore an+ ritua$ 'an (rodu'e on$+ non?eterna$ fruits #hi'h is in the form of attainment of higher #or$ds 5#here one enjo+s sensua$ ($easures in the form of A(saras, Madhu (aana et'!6 7n the other hand, through meditation on ,ods a (erson attains the #or$d of the ,od! The s'ri(tures (ro'$aim that a (erson #ho s(ents his time fu$$+ meditating on a (arti'u$ar form?,od attains the #or$d of the ,od! As the thought, so the (erson! If a (erson 'onstant$+ thin"s about mone+, ea'h moment he $i es as mone+ a$one! If a (erson 'onstant$+ thin"s about #omen, ea'h moment he $i es as #omen a$one 5Here as #omen means that he $i es #ith the thought of #omen a$one and a$$ his a'tions are to#ards attainment of #omen6! Simi$ar$+ #hen a (erson 'onstant$+ thin"s about a form?,od, he eri$+ attains the #or$d of the ,od 5due to the 'onstant thought of the ,od6! .ut here, the (erson hasn>t eA(iated a$$ his asanas and hen'e he returns ba'" to Earth and 'ontinues the '+'$e of birth and death unti$ a$$ asanas get eA(iated! Thus, #hen #e ana$+Be the fruits of ritua$s and meditation on form?,od, both these has aried resu$ts 5e en though the resu$ts are non?eterna$ in both the 'ases6! The main obje'ti e of the U(anishad to te$$ that both ritua$s and u(asana ha e different resu$ts is to 'ondemn both being (erformed indi idua$$+! .ut #hen both are (erformed b+ a sing$e (erson 5a$ong #ith the "no#$edge about the u$timate rea$it+ that there is on$+ .rahman or Se$f here6, he eA(iates his asanas as #e$$ as he gets merged into the deit+ or the form?,od! Thus, he doesn>t 'ome ba'" again to Earth and attains $iberation at the end of the "a$(a or '+'$e! The U(anishad (ro'$aims this in the neAt s$o"a!

Atma Rahas+am

? /9 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka ! 'orship and Rituals per$ormed together leads to immortality

Vidh+aam 'ha a idh+aam 'ha +asthad eda ubha+am sah A idh+a+aa mrit+um teerth a idh+a+aa amritam ashnuthe #adaccheda & #ada artha ! 'ord splitting and word meaning Vidh+aam 'ha a idh+aam 'ha * .oth ritua$s and #orshi( Yah tad ubha+am eda * He #ho "no#s these t#o, Sah * He A idh+a+aa mrit+um teerth a * b+ 'rossing o er death through ritua$s Vidh+a+aa amritam ashnuthe * attains immorta$it+ through #orshi(! (akya Artha ! Sloka Meaning He #ho "no#s these t#o together, ritua$s and #orshi(, he attains immorta$it+ through #orshi(, b+ 'rossing o er death through ritua$s! )*planation Ritua$s and #orshi( are not to be (erformed b+ different (eo($e, e en though both ha e different resu$ts! These are t#o su''essi e ste(s to u$timate rea$it+! .oth ha e to be (erformed, b+ "no#ing the rea$it+ behind them! 1no#$edge of the Se$f or Atma 2naana has t#o distin't ste(s! First is (urifi'ation of the mind or =hitta suddhi! Se'ond is jnaana (raa(thi or rea$iBation of the u$timate rea$it+! Rea$iBation here denotes eA(erien'e of the abso$ute non?dua$ Se$f! =hitta suddhi or (urifi'ation 'an be had on$+ through ritua$s! Here ritua$s doesn>t mean agnihotra or sandh+a andhana a$one! .ut here ritua$s means a$$ a'tions (erformed #ithout the sense of doershi(! 7n$+ that a'tion #hi'h is (erformed #ithout an+ eA(e'tations $eads to (urifi'ation of the mind! The bottom of a $a"e is not seen #hen the #ater is im(ure! Simi$ar$+, the Se$f #hi'h is the bottom of the $a"e is not seen or eA(erien'ed #hen the #ater or the mind is im(ure! As a (erson is not ab$e to see his (ure fa'e in an un'$ean mirror, simi$ar$+ the Se$f is not rea$iBed b+ a (erson #hose mind is im(ure! When the mind is (urified, it merges into the Se$f! The mind be'omes the Se$f itse$f! Munda"a U(anishad sa+s Esho anuh atma chetasa veditavyo This subt$e Se$f is to be "no#n through (ure inte$$e't! (naana prasaadena vishuddhasatvah tatah tu tam pashyathe nishka)am dhyaayamaanah Those #hose mind has been (urified through "no#$edge 5and its (rereGuisite of a'tion #ithout eA(e'tation6, the+ see the Se$f #ithout an+ (arts during meditation on the Se$f! Therefore, ritua$s are a (rereGuisite for "no#$edge! We see great s'ho$ars er+ #e$$ ersed in s'ri(tures but sti$$ unab$e to gras( the u$timate rea$it+ and fighting amongst ea'h other in the name of 'aste, (aram(ara et'!

Atma Rahas+am

? /: ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA

The $ife of the famous 1a +a"anta ,ana(athi Muni is an eAam($e for this! He #ent to Tiru annama$ai and met Ramana Maharshi! There he said to Maharshi that he had $earned a$$ the Vedas, a$$ its angaas, (oetr+ and e er+thing, but sti$$ he did not ha e an+ (ea'e of mind! Maharshi at that time te$$s him to enGuire into the %I& #hom he mentioned as not ha ing (ea'e and ha((iness! This method of Se$f?EnGuir+ ga e ,ana(athi Muni great (o#er and he meditated #ith 'om($ete (ea'e of mind ti$$ the end of the da+, at the feet of Maharshi! Hen'e, mere inte$$e'tua$ not $ead to rea$iBation (urifi'ation of the mind means remo a$ of dua$ dis$i"es! $earning of the s'ri(tures #ithout (urifi'ation or 'om($ete 'essation of sorro#! What is #hi'h means intro erted nature of the mind (er'e(tion and mind de oid of the dua$ities of mind #i$$ reGuired is #hi'h again of $i"es and

That (erson #hose mind is (urified, he 'rosses o er death! @eath on$+ indi'ates a'tion 5#ith eA(e'tation for the resu$ts of the a'tion6! When a (erson is atta'hed to a'tion, he is bonded to the a'tion and its resu$ts! This bondage is #hat is meant b+ MRITYU or @EATH in this U(anishad 5as #e$$ as in the Su"$a Yajur Veda6! This #ord Mrit+u is often used in .rihadaran+a"a U(anishad as #e$$ 5#hi'h a$so forms a (art of Su"$a Yajur Veda6! When a (erson gets $iberated from the bondage of a'tion and the dua$ities of $i"es? dis$i"es arising out of a'tion, his mind is 'om($ete$+ destro+ed! Su'h a (erson rea$iBes his o#n er+ nature of =ons'iousness and .$iss Abso$ute! This (erson is thus e$igib$e to gras( the u$timate rea$it+ of his o#n er+ nature! This rea$it+ is "no#n on$+ through "no#$edge of the Se$f and not through an+ other means! Therefore, su'h a (erson attains immorta$it+ or 'essation of sorro# through "no#$edge about the Se$f or #orshi(! E en b+ #orshi( of ,od, a (erson merges into ,od and attains $iberation at the end of the 1a$(a! This t+(e of $iberation is 'a$$ed 1rama Mu"thi and $iberation e en #hi$e $i ing in this #or$d is termed 2ee an Mu"thi! Here, the U(anishad te$$s us that if a (erson after (urifi'ation of the mind #orshi(s the u$timate rea$it+ or .rahman 5#ithout name and form6, he attains 2ee an Mu"thi! If a (erson #orshi(s a ,od #ith name and form, he be'omes one #ith the ,od! Here #orshi( doesn>t mean mere going to tem($es and at other times fighting #ith (eo($e fo$$o#ing other ,ods that m+ god is greater! Worshi( means one?(ointed de otion to that deit+ 51rishna in ,ita mentions this as Anan+a .hajanam or de otion to ,od #ithout an+ other thought6! Therefore, the U(anishad sa+s that #hen a (erson #ho has (urified his mind, #orshi(s the u$timate rea$it+ of .rahman, he be'omes one #ith .rahman and is $iberated that er+ moment! 8SI San"ara'har+a in his 'ommentar+ mentions that immorta$it+ in this s$o"a means be'oming one #ith ,ods 5form?,ods6 and not rea$iBation!

Atma Rahas+am

? /; ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka + ! Mani$ested 80iranyagarbha9 and Unmani$ested 8#rakrithi9

Andham tamah (ra ishanthi +e asambhuthim u(aasathe Tatho bhoo+a i a te tamah +a u sambhoot+aam rathaah! #adaccheda & #ada artha ! 'ord splitting and word meaning Ye * #ho U(asathe * fo$$o# or #orshi( Asambhuthim * the Unmanifested 58ra"rithi6 Andham tamah (ra ishanthi * the+ enter into b$inding dar"ness! .hoo+ah i a tamah * into dar"ness #hi'h is eri$+ greater Tatah * than this b$inding dar"ness 5#hi'h the+ enter #ho #orshi( rites6 Ya u * the+ #ho Sambhoot+aam rathaah * are engaged in #orshi( to the Manifested (akya Artha ! Sloka Meaning Thos #ho #orshi( the Unmanifested 58ra"rithi6, the+ enter into b$inding dar"nessK but those #ho are de oted to the Manifested 5Hiran+agarbha6, the+ enter into greater dar"ness! Sloka ; ! 'orship o$ Unmani$ested 8#rakrithi9 and worship o$ Mani$ested 80iranyagarbha9 An+ade a ahur sambha aat an+ad ahur asambha aat Ithi shushruma dheeranaam +e nasthad i'ha'ha"shire! #adaccheda & #ada artha ! 'ord splitting and word meaning An+at e a sambha aat * different resu$t is attained through #orshi( of Manifested Ahur * the+ sa+ An+ad asambha aat * different resu$t is a'hie ed through #orshi( of Unmanifested Ahur * the+ sa+ Ithi * Thus Shushruma dheeranaam * #e ha e heard tea'hing of #ise (eo($e Ye * #ho Vi'ha'ha"shire * ha e eA($ained Tad * that 5both a'tion and u(asana6 Nah * to us (akya Artha ! Sloka Meaning LThe+ sa+ that different resu$t is a'hie ed through #orshi( of Manifested and different resu$t is a'hie ed through #orshi( of Unmanifested>K thus, #e ha e heard the tea'hing of #ise (eo($e #ho ha e eA($ained that to us!

Atma Rahas+am

? /4 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA

Sloka = ! worship o$ #rakrithi and 0iranyagarbha per$ormed together leads to immortality Sambhootim 'ha inaasham 'ha +asthad eda ubha+am sah inashena mrit+um teerth a sambhoot+aa amritam ashnuthe #adaccheda & #ada artha ! 'ord splitting and word meaning Sambhootim 'ha inaasham 'ha * .oth Unmanifested 58ra"rithi6 and the @estru'tion 5Hiran+agarbha6 Yah tad ubha+am eda * He #ho "no#s these t#o, Sah * He inashena mrit+um teerth a * b+ 'rossing o er death through Hiran+agarbha Sambhoot+a amritam ashnuthe * attains immorta$it+ through Unmanifested! (akya Artha ! Sloka Meaning He #ho "no#s these t#o together, 8ra"rithi and Hiran+agarbha, he attains immorta$it+ through 8ra"rithi, b+ 'rossing o er death through Hiran+agarbha! )*planation San"ara'har+a in his 'ommentar+ mentions that in s$o"a )0, Sambhootim refers to 8ra"rithi and not Hiran+agarbha as in the (re ious t#o s$o"as! Here La> has to be added before Sambhootim #hi'h has to be ta"en as Asambhootim! This is be'ause b+ @estru'tion 5 inashena6, Hiran+agarbha is meant and not 8ra"rithi! There are arious theories to eA($ain 'reation a''ording to the s'ri(tures! The most$+ fo$$o#ed 'reation (ro'edure is a''ording to the San"h+an (hi$oso(h+! Vedanta and most of the a'har+as modif+ this San"h+an 'reation theor+ and ha e formu$ated a 'reation theor+ a''ording to the U(anishads! Ma+a or the i$$usor+ (o#er of .rahman is the 'ause of 'reation! This Ma+a first hides .rahman and this .rahman hidden b+ Ma+a is 'a$$ed Unmanifested! The first 'reation is this Unmanifested 'a$$ed as A +a"tam! It is a state #hi'h be'omes the 'ause for a$$ other 'reations! A (erson 'an 'om(are A a"tam #ith the dee( s$ee( state #here there is no se'ond obje't and the Se$f rests in its nature state of b$iss! .ut in this state, there sti$$ remains ignoran'e #hi'h be'omes the 'ause of the #a"ing and dream #or$d! Simi$ar$+ this A +a"tam is the 'ause for 'reation! The first manifestation of this A +a"tam is Cord .rahma a$so 'a$$ed Hiran+agarbha! From .rahma starts a$$ other 'reations of gross and subt$e obje'ts! In the three s$o"as, Unmanifested and Hiran+agarbha are being mentioned! These t#o 'an be termed as 1arana .rahman and 1ar+a .rahman 5'ausa$ .rahman and effe't .rahman6! =ausa$ .rahman is that #hi'h is the 'ause for a$$ 'reation! Effe't .rahman is the first 'reation 'reated out from 'ausa$ .rahman! Vedanta stresses that e er+thing (er'ei ed or non?(er'ei ed are .rahman or =ons'iousness a$one! Therefore, these both are termed .rahman!

Atma Rahas+am

? /< ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA The u$timate rea$it+ of these both 'ausa$ and effe't .rahman is Nirguna .rahman 5.rahman #ithout an+ Gua$ities or attributes * here Nirguna is being mentioned so that it is not 'onfused #ith the 'ausa$ and effe't .rahman6! As the sna"e seen in ro(e is nothing but ro(e a$one, simi$ar$+ the 'ause and effe't of 'reation are nothing but .rahman a$one! Thus, if a (erson #rong$+ sees a sna"e and does a'ti ities to#ards "i$$ing the sna"e or doing ana$+sis of the sna"e, he is (ro'eeding to#ards utter ignoran'e a$oneK a$$ his a'ti ities #i$$ be #aste a$one! Simi$ar$+, if (eo($e #orshi( either the 'ause or effe't, the+ #i$$ be $ed into ignoran'e a$one be'ause neither of these is rea$ and the rea$it+ is .rahman a$one! Therefore, the U(anishad 'ondemns the #orshi( of both these .rahmans indi idua$$+! U(anishads (ro'$aim that a (erson #ho #orshi(s the effe't .rahman attains su(ernatura$ (o#ers $i"e be'oming subt$e and a$$! These (o#ers are siddhis a$one and it is er+ #e$$ "no#n that if a (erson #orshi(s the Hiran+agarbha or .rahma, he gets s(e'ia$s (o#ers as (art of boons! .ut those #ho #orshi( 8ra"rithi or =ause get absorbed into 8ra"rithi! This is er+ #e$$ "no#n that #hen a (erson #orshi(s the 'ause of this #or$d, he merges into the 'ause and hen'e be'omes one #ith the 'ause 5this is be'ause the 'ause #hi'h he #orshi(s is the 'ause of his er+ eAisten'e a$so and hen'e #hen he $ea es this bod+, he gets absorbed into the 'ause6! Thus, #orshi( of both 'ausa$ and effe't .rahman gi es se(arate resu$ts on$+! The U(anishad thus te$$s that these both are not to be #orshi((ed se(arate$+ but together b+ a sing$e (erson! When a (erson #orshi(s both these as the u$timate rea$it+ of .rahman a$one, then his a id+a, "aama and "arma are destro+ed through #orshi( of effe't .rahman! When these are destro+ed, he rea$iBes the u$timate rea$it+ of .rahman a$one and hen'e he gets absorbed into 8ra"rithi ne er to return ba'" again sin'e he has rea$iBed the u$timate rea$it+! If a (erson #orshi(s 8ra"rithi and gets absorbed into 8ra"rithi #ithout rea$iBing the u$timate rea$it+, he is born again unti$ he rea$iBes the u$timate rea$it+ and gets $iberated! .ut a (erson for #hom ignoran'e or a id+a has been destro+ed, he gets $iberated here itse$f but his bod+ is sustained due to fru'tifi'ation of (rarabdha "arma 5a'tion #hose fruits are the attainment of the 'urrent bod+6! This $iberation #hi$e $i ing is 'a$$ed 2ee an Mu"ti! .ut #hen the bod+ is destro+ed, he gets merged into .rahman on'e and for a$$! He then ne er returns ba'"! This is termed as Videha Mu"ti 5$iberation from bod+6! Thus, U(anishad te$$s that if a (erson #orshi(s Manifested as #e$$ as Unmanifested 'onsidering them as the u$timate rea$it+ of .rahman, he gets $iberated and attains eterna$ b$iss inherent in the Se$f! This U(anishad forms a (art of Samhita (ortion of the Vedas and hen'e 'hanting, (ra+ers are mentioned in it! Therefore, the U(anishad 'on'$udes #ith the neAt 0 erses in the form of a (ra+er #hi'h a (erson is su((osed to re(eat #hen he is about to shed off the morta$ 'oi$ in Earth!

Atma Rahas+am

? 03 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka A ! #rayer to Sun 5od

Hiranma+ena (aatrena sat+as+a a(ihitam mu"ham Tat t am (ooshan a(aa rinu sat+a dharmaa+a drishta+e #adaccheda & #ada artha ! 'ord splitting and word meaning Sat+as+a mu"ham * the fa'e of Truth or .rahman A(ihitam * is 'o ered or ei$ed Hiranma+ena 8aatrena * b+ a go$den orb! 8ooshan * 7 Sun godD Tat t am * that +ou A(aa rinu * un ei$ or remo e Sat+adharmaa+a drishta+e * for Me, #ho am a (erson fo$$o#ing sat+am and dharma, to eA(erien'e the Truth! (akya Artha ! Sloka Meaning The Truth or .rahman is ei$ed b+ a go$den orb! 7 Sun godD Ma+ +ou ($ease un ei$ the truth so that I, #ho am a (erson fo$$o#ing righteousness and truth, ma+ be ab$e to a((rehend the Truth! )*planation This s$o"a gi es the reason #h+ e en though the u$timate rea$it+ of %I am .rahman& is the Truth and e er+one is .rahman a$one, but sti$$ (eo($e are unab$e to a((rehend this rea$it+ and hen'e enter into sorro#?sufferings! The fa'e of the rea$it+ or .rahman is ei$ed b+ the go$den orb of sense obje'ts! .rahman, #hen 'o ered b+ ignoran'e, seems to be'ome the indi idua$ jee a! This indi idua$ E,7 thereafter #ith the he$( of the mind and the sense organs be'omes eAtro erted! Thus jee a be'omes the 1artha or doer and .ho"tha or enjo+er b+ enjo+ing the sense obje'ts! E er+ (erson #ho has not +et rea$iBed the Se$f #anders into enjo+ing the eAterna$ sense obje'ts! Hiran+a or go$d is something that gets the attra'tion of e er+ (erson! Hen'e, in Vedanta, sense obje'ts are a$so termed as Hiran+a * be'ause sense obje'ts a$so get the attra'tion of most of the (eo($e! Therefore, one has to first be'ome eAtro erted! When he thus be'omes eAtro erted, the distra'tions or (roje'tions are remo ed! No#, the (erson just has to remo e the ignoran'e through rea$iBation or 'ontem($ation on his o#n er+ nature of non?dua$ .rahman! "ow one may ask what is the need to pray to Sun god $or the same@@@ Sri 1rishna in ,ita =ha(ter 0 s$o"a ) te$$s that he taught the .rahma id+a to Sun or Vi as an first! And from i as an, the tradition 'ontinued! This te$$s us that Sun ,od is .rahman a$one as a (erson #ho "no#s .rahman be'omes .rahman! Another reason is that ,od or ish#ara is not dire't$+ (er'ei ed but #e see ,od in the form of Sun dire't$+! The ,a+atri Mantra a$so (raises Sun ,od a$one!

Atma Rahas+am

? 0) ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA 1rishna sa+s in =ha(ter )9 s$o"a : Yad aditya gatam tejah jagat bhaasayathe akhi)am Yat chandramasi Yat cha agnau tad tejo viddhi maamakam I am the energ+ or the essen'e #hi'h shines in the form of Sun, Moon and Fire! Munda"a U(anishad a$so te$$s $ameva bhaantham anubhaathi sarvam $asya bhaasa sarvam idam vibhaathi .rahman>s $ight a$one a$$ others fo$$o#! It shining, a$$ others shine! Hen'e, in the s$o"a .rahman a$one is indi'ated b+ Sun ,od! 7n$+ through (ra+ers does a (erson gain (urit+ of mind and humi$it+! If humi$it+ is not there, then Ego easi$+ 'ree(s in and it be'omes the 'ause of fa$$?do#n from the s(iritua$ (ath! Hen'e in order to "ee( the Ego do#n, (ra+ers are (ut forth to#ards .rahman or the Se$f! Thus, in the s$o"a a (erson is to$d to (ra+ to Sun ,od, #hi'h indi'ates .rahman or the Se$f, that ignoran'e?desire?a'tions ma+ be remo ed so that the rea$it+ of Se$f is rea$iBed 5"no#ing #hi'h a (erson gets $iberated and rejoi'es in the eterna$ b$iss of the Se$f6! Satya,harmaaya The U(anishad #ith the abo e #ord (uts forth the (re?reGuisite through #hi'h ignoran'e 'an be rooted out! The t#o Gua$ities the U(anishad te$$s are Sat+am and @harma! Sat+am means Truth! The u$timate rea$it+ of .rahman is indi'ated b+ the #ord Sat or EAisten'e or Truth! Thus, the U(anishad sa+s that a (erson shou$d a$#a+s abide b+ the Truth! This doesn>t mean that a (erson shou$d s(ea" the truth 5at the em(iri'a$ $e e$6! .ut it on$+ means that a (erson shou$d a$#a+s abide b+ the u$timate rea$it+! A (erson shou$d ne er forget the u$timate rea$it+ #hate er he ma+ be doing! 7ne ma+ be doing bad "armas or a'tions but sti$$ he shou$d remember the u$timate rea$it+! 7ne ma+ be attending a meeting, but sti$$ he shou$d remember the u$timate rea$it+! Is it possible to remember the Truth while doing other actions@@@ It is er+ #e$$ (ossib$e! This has been sho#n through the $i es of Ramana Maharshi, Sri Rama"rishna 8aramahamsa, S#ami Vi e"ananda et'! A $o er a$#a+s thin"s about his $o e! He might be #riting an eAam but sti$$ one (art of his mind #i$$ be engaged in thin"ing about his $o e! A see"er shou$d ha e simi$ar attitude! He shou$d a$#a+s remember the u$timate rea$it+ of .rahman #hi'h is the goa$ to be a'hie ed! @harma means righteousness! The Sans"rit #ord @harma means that #hi'h (rote'ts or u(ho$ds! Here b+ dharma is not meant the norma$ righteousness #hi'h #e are a$$ er+ fami$iar #ith! .ut here dharma means a'tions #hi'h are not against the u$timate rea$it+ and the (ath of rea$iBation! That a'tion #hi'h doesn>t stand in the #a+ of rea$iBation for the see"er is dharma! Hen'e, #e find in .haga atham that #hen Su"ra'har+a te$$s his dis'i($e Mahaba$i not to gi e three?feet $and to Vamana as Vamana is Vishnu a$one and the daana #i$$ on$+ $ead to his o#n destru'tion! .ut, Mahaba$i didn>t go ba'" on his #ord! He "ne# the u$timate rea$it+ and hen'e he ga e three?feet $and to Vamana and #as $iberated!

Atma Rahas+am

? 0- ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA We a$so find the stor+ of 8rah$aada #ho didn>t heed the #ords of his father be'ause the #ords of his father #ere against the (ath of rea$iBation! Thus, Mahaba$i #as doing dharma a$one! @harma and adharma 'an>t be defined as the+ are de(endent on man+ other fa'tors! 7ne 'annot sa+ that a but'her is adharmi"a! We find @harma +aada, the but'her, in Mahabharatha #ho is 'onsidered as a de otee, as a dhaarmi"a, as a rea$iBed Se$f b+ Cord Vishnu! Hen'e the see"er shou$d a$#a+s remember the u$timate rea$it+ and do a'tions! The see"er shou$d a$#a+s ha e the u$timate goa$ of rea$iBing his o#n er+ nature of Se$f in mind! When thus a see"er mo es for#ard, ignoran'e ei$ gets remo ed and thus the rea$it+ of non?dua$ .rahman of the nature of EAisten'e, =ons'iousness and .$iss Abso$ute is rea$iBed as his o#n er+ Se$f! There ends a$$ sear'h for ha((iness, a$$ sear'h for "no#$edge and a$$ sear'h for 'ontentment! The neAt s$o"a again (uts forth the same idea #hi'h has been to$d in this s$o"a and asserts the u$timate rea$it+ that %I am .rahman&!

Atma Rahas+am

? 0/ ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka B ! #rayer to Sun 5od and assertion o$ non?duality

8ushan e"arshe +ama soor+a (raajaa(at+a +ooha rashmeen samooha tejah Yatte roo(am "a$+aana tamam tatte (ash+aami +osa asau (urushah sohamasmi #adaccheda & #ada artha ! 'ord splitting and word meaning 7 Sun ,od 5#ho are .rahman a$one6D 8ushan * Thou art the nourisher, E"arshe * the so$itar+ tra e$er, Yama * the 'ontro$$er, Soor+a * the a'Guirer of a$$ ra+s, ita$ for'es and $iGuids, 8raaja(at+a * son of (rajaa(athi or 'reator .rahma, Rashmeen +ooha * do remo e +our ra+s and Samooha tejah * gather +our brightness or daBB$e! 5So that6 Yat te * #hat is +our 1a$+aanatamam roo(am * di ine form Tat (ash+aami * that I ma+ be ab$e to see Te * b+ +our gra'e 5And rea$iBe the rea$it+ that6 Yo asau (urushah * #hat 8urusha or rea$it+ is (resent in the so$ar orb 5here asau is mentioned t#i'e just for em(hasis a$one6, Sah aham asmi * that I am! (akya Artha ! Sloka Meaning 7 Sun ,od 5the di ine form of .rahman6D Thou art the nourisher, the so$itar+ tra e$er, the 'ontro$$er, the a'Guirer and the son of 8raja(athi! @o remo e +our ra+s and gather +our brightness so that I ma+ be ab$e see or rea$iBe +our di ine form b+ +our gra'e! And thereb+ rea$iBe the u$timate rea$it+ that I am the 8erson #ho is (resent in the so$ar orb! )*planation This s$o"a (uts forth the u$timate rea$it+ of one Su(reme Truth of =ons'iousness! Sun ,od is the 'reator and (rote'tor of the Earth and the beings in Earth! S'ien'e itse$f has (ro ed this fa't! The U(anishads (ro'$aim that the Sun nourishes the beings and gi es them $ife! 1rishna sa+s in ,ita that the rea$it+ #as taught first b+ 1rishna to Sun ,od a$one! Therefore the ro$e of Sun ,od is er+ im(ortant for human beings! 8oshanaat (ushan * one #ho nourishes he is 'a$$ed 8ushan or nourisher! The Sun ,od nourishes human beings b+ (ro iding them #ith energ+ to $i e and ma"es them $i e through his ra+s and his (o#er! 7ne has to remember that the U(anishads te$$ that it is .rahman #hi'h is shining through Sun ,od! If .rahman doesn>t shine, then the Sun ,od doesn>t ha e an+ eAisten'e at a$$! Thus, #e ha e to 'onstant$+ remember that the Sun ,od mentioned here is .rahman a$one! E"arshe * one #ho tra e$s a$one! We see that the Sun tra e$s a$one at a$$ times! It doesn>t ta"e the he$( of an+ (erson or an+ other star for its tra e$! E en the so$ar

Atma Rahas+am

? 00 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA s+stem is based on the mo ement of Sun a$one! Astro$og+ again estab$ishes the same thing that Sun is the basis of a$$ 'a$'u$ations and mo ement of other ($anets and a'ti ities in $ife! ,ere# the independence o- Brahman is being pointed out ! The #or$d and a$$ other obje'ts de(end on .rahman for their eAisten'e! .ut .rahman is inde(endent! It is the one and on$+ thing #hi'h eAists b+ its o#n! It is that #hi'h is (u$sating ea'h moment as %I eAist, I eAist&! Soor+a * one #ho a'Guires a$$ ra+s, ita$ for'es and $iGuids is 'a$$ed soor+a! It is a #e$$ "no#n fa't that Sun a'Guires a$$ ra+s into itse$f! ,ere# the dependency o- other objects over Brahman is being pointed out. .rahman a'Guires e er+thing from the other obje'ts * be'ause .rahman is the rea$it+ or substratum of a$$ other i$$usor+ obje'ts seen in it! 8raaja(at+a * the son of 8rajaa(athi is 'a$$ed 8raaja(at+a! Sun ,od is the son of .rahma, the 'reator! As S#ami Vi e"ananda used to te$$, the 'hi$dren of immorta$it+ 'annot be different from immorta$it+! Simi$ar$+ son of .rahma 'annot be different from .rahma! .rahma is 'reated from .rahman a$one 5this is er+ #e$$ stated in U(anishads and it is $ogi'a$ that .rahma has to be 'reated from =ons'iousness or .rahman a$one as #ithout =ons'iousness, there is no .rahma6! $hus# here it is c)ear)y pointed out that by Sun .od# Brahman a)one is meant and not the -orm and name o- Sun .od. As has been eA($ained in the (re ious s$o"a, the rea$it+ of .rahman is being ei$ed b+ ignoran'e and the go$den orb of desire! If a (erson has to see or eA(erien'e the rea$it+, this ignoran'e orb has to be remo ed! Thus it is (ra+ed that ma+ .rahman remo e its ra+s and brightness so that the rea$it+ of .rahman 'an be (er'ei ed! Here it is mentioned that ma+ this rea$it+ be eA(erien'ed through .rahman>s gra'e! This attitude of gratitude and humi$it+ 'ontro$s the Ego! 7n$+ #hen the Ego #hi'h arises from the Atman or the Se$f is e$iminated, the u$timate rea$it+ is (er'ei ed or rea$iBed! The s$o"a u(to no# has mentioned about the rea$it+ of .rahman and about rea$iBing it, #hat is the use of "no#ing su'h .rahman b+ the indi idua$ jee aEEEE That is being mentioned in the $ast Guartet of the s$o"a! That .rahman is the =ons'iousness #hi'h (u$sates as %I eAist, I eAist&! I am that .rahman #hi'h is one #ithout a se'ond, #hi'h is the on$+ thing eAisting, #hi'h is the substratum or rea$it+ for the i$$usor+ and unrea$ #or$d! The =ons'iousness #hi'h is shining through the i$$usor+ obje'ts is .rahman and the Se$f a$so! The Se$f 'annot be se(arate from .rahman be'ause it is the Se$f #hi'h is the Subje't and rea$it+ of a$$ the i$$usor+ obje'ts! And U(anishads mention .rahman as the u$timate rea$it+ behind this i$$usor+ #or$d! Thus, the Se$f is same as .rahman! .rihatt aat brahma * that #hi'h is seen big as the #or$d is .rahman! Cinga 8urana sa+s about Atman or the Se$f Yat cha aapnothi yadadatte yat cha atti vishayaan iha Yat cha asya santhatho bhaavah tasmaad atmethi keerthyathe That #hi'h (er ades e er+thing, that #hi'h attra'ts e er+thing unto itse$f, that #hi'h enjo+s a$$ the sense obje'ts, that b+ #hi'h the #or$d be'omes eAistent * that is termed as Atman or the Se$f!

Atma Rahas+am

? 09 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA San"ara'har+a sa+s in .rahmajnaanaa a$eemaa$a Brahma satyam jagan mithya jeevo brahmaiva na parah .rahman is the u$timate rea$it+K this #or$d is on$+ an i$$usion! The indi idua$ Se$f or jee a is .rahman a$one and not different from it! Thus, sruthi 5s'ri(tures6 and +u"ti 5$ogi'6 (ro es that .rahman and Se$f are one and the same! An+ statement to be (ro ed has to be (ro ed b+ three means * sruthi, +u"ti and anubha a 5eA(erien'e6! EA(erien'e a$so (ro es that Se$f is .rahman or the u$timate rea$it+ of the i$$usor+ #or$d! The Se$f remains the same in the three different states of #a"ing, dreaming and dee( s$ee(! In dee( s$ee(, there is nothing but the Se$f a$one * one #ithout a se'ond 5but the differen'e bet#een this state and the state of rea$iBation is that in dee( s$ee( there is ignoran'e but in rea$iBation there is no ignoran'e6! Thus, if .rahman has to 'onsidered as the u$timate rea$it+, it 'annot be different from the Se$f #hi'h is the on$+ thing that eA(erien'es the three states 5u$timate rea$it+ has to be eAistent be+ond time and s(a'e6! Thus .rahman and Se$f are one and the same * of the nature of EAisten'e, =ons'iousness and .$iss Abso$ute! An+ (erson #ho remo es ignoran'e, desires, $i"es and dis$i"es * 'an easi$+ eA(erien'e the (ure =ons'iousness fu$$ of .$iss! When the ignoran'e about one>s o#n rea$ nature of =ons'iousness * be+ond the bod+, the mind and the inte$$e't #hi'h are on$+ i$$usor+ Gua$ities im(osed o er %I& due to ignoran'e * is remo ed, one eA(erien'es the non?dua$ u$timate rea$it+ of .rahman and rea$iBes that there #as no #or$d, there is no #or$d, there #i$$ be no #or$d * but on$+ .rahman 5(er'ei ed #rong$+ as the #or$d #hen in ignoran'e6! 8urushah 'an be inter(reted in t#o #a+s! Poornam anena sarvam ithi purushah * that #hi'h is (resent in e er+thing or (er ades e er+thing is 'a$$ed 8urushah 8uri sha+anaath (urushah * that #hi'h is (resent in the to#n of bod+ is 'a$$ed 8urushah! Thus eGuating these t#o definitions one 'omes to the 'on'$usion that it is the Se$f #hi'h is the substratum of the so$ar orb or the entire i$$usor+ #or$d! The i$$usor+ #or$d itse$f is non?eAistent and (er'ei ed #rong$+ in the Se$f! The #or$d and its obje'ts are the Se$f or =ons'iousness a$one! When this u$timate rea$it+ of =ons'iousness or the Se$f a$one eAisting and the rea$iBation that %I am the Se$f * one #ithout a se'ond and of the nature of Sat =hit Ananda 5EAisten'e, =ons'iousness and .$iss6& is rea$iBed * the (erson rejoi'es in the eterna$ b$iss of the Se$f! There remains nothing e$se to be "no#n or a'hie ed for the (erson * be'ause there is on$+ the Se$f, no other thing! Thus, the sear'h for jo+ ends in eterna$ and un$imited b$iss! The neAt t#o s$o"as are (ra+ers to be 'hanted at the time of death!

Atma Rahas+am

? 0: ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka D ! #rayer at the time o$ death

Va+urani$amamritamathedam bhasmaantham shareeram 7m 1ratho smara "ritham smara "ratho smara "ritham smara #adaccheda & #ada artha ! 'ord splitting and word meaning Atha * No# 5as this bod+ is about to be shed off6 Va+uh * $et m+ ita$ for'e 8rathi(adh+athaam * attain 5this #ord has to be su(($ied in order to 'om($ete the meaning, sa+s San"ara6 Amritam ani$am * the immorta$ Air or Hiran+agarbha! Idam shareeram bhasmaantham * Cet this bod+ be redu'ed to ashes! 7m * 7M 5here 'hanting of 7M as re(resenting .rahman is being mentioned6! 1ratho * 7 mindD 1ritham smaram * remember #hate er +ou ha e done! 1ratho "ritham smaram * 7 mindD Remember #hate er +ou ha e done! (akya Artha ! Sloka Meaning Cet m+ ita$ for'e attain the immorta$ Air! Cet this bod+ be redu'ed to ashes! 7 MindD Remember #hate er +ou ha e done! 7 MindD Remember #hate er +ou ha e done! )*planation The most im(ortant #ord to be remembered in this s$o"a is the #ord 7M! 7M is the s+mbo$ of .rahman * it is the (ratee"a of .rahman! Thus, #hen the (erson is 'hanting 7M in this s$o"a, he is remembering and 'on'entrating on .rahman! The U(anishads (ro'$aim that #hate er is being remembered in the $ast moment of $ife * that itse$f is 'arried on to the neAt birth, i!e!, the neAt bod+ is determined b+ this $ast thought a$one! Hen'e, in this s$o"a the mind is being to$d to remember #hate er has been done so that the neAt birth ma+ be attained a''ording to that! What a (erson shou$d tr+ to do is, remember .rahman or the Se$f at a$$ times! This is the one and on$+ #a+ to be $iberated from this $ong i'ious 'ir'$e of birth and death! Hen'e the im(ortan'e of the #ord 7M in this s$o"a! .rahman 'an not be re(resented in #ords as it is de oid of an+ 'hara'teristi's! The tab$e 'an be re(resented in #ords be'ause it has Gua$ities $i"e height, #idth, $ength, 'o$or et'! .ut .rahman is #ithout an+ Gua$ities * hen'e it 'annot be re(resented b+ an+ #ords! .ut the U(anishads sa+ that .rahman 'an be indire't$+ re(resented b+ the #ord AUM 5=hanted as 7M6! Whi$e 'hanting of this #ord, a (erson starts #ith #ords H ends into si$en'e! A (erson 'an fee$ that #hi$e he is 'hanting, he is eAtro erted and on'e 7M ends #ith the Ardhamatra, the mind be'omes intro erted into the Se$f! Thus, the U(anishads (ro'$aim that .rahman is the substratum of the #or$d! Therefore, .rahman 'an be re(resented through remo a$ of the i$$usor+ #or$d! Through the go$d ornaments, go$d 'an be re(resented and eA(erien'ed! Simi$ar$+ .rahman 'an be re(resented through the #ord 7M! 7M 'ontains four (arts of A, U, M and the $ast is 'a$$ed ardhamaatra #hi'h stands for .rahman and is the (art that $eads to si$en'e! =hanting of 7M is mentioned in the U(anishads as one of the U(asana for rea$iBing the u$timate rea$it+ of .rahman!

Atma Rahas+am

? 0; ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Sloka E

Agne na+a su(atha raa+e asmaan Vish aani de a a+unaani id aan Yu+udh+asmat juhuraanameno .hoo+istaam te nama u"tim idhema #adaccheda & #ada artha ! 'ord splitting and word meaning Agne * 7 FireD @e a * 7 ,odD Vis aani a+unaani * "no#ing a$$ deeds or meditations, Na+a * $ead Asmaan * us Su(atha * b+ the good (ath Raa+e * for the sa"e of #ea$th, i!e, for the enjo+ment of the fruits of the deeds! Yu+udhi * destro+, remo e Asmat * from us 2uhuraanam * 'roo"ed, de'eitfu$ Enah * sins! Te * To You, .hoo+istaam * man+ Namah u"tim * #ords of sa$utation Vedhema * #e offer! (akya Artha ! Sloka Meaning 7 FireD 7 ,odD You #ho "no#s a$$ deeds, $ead us b+ the good (ath for the enjo+ment of fruits of the deeds! @estro+, remo e de'eitfu$ sins from us! To +ou, #e offer man+ #ords of sa$utation! )*planation When a (erson $ea es the bod+, there are t#o distin't (aths #hi'h the sou$ or Atman ma+ ta"e! These t#o (aths de(end on the desire, a'tions of the (erson in this #or$d! These t#o (aths are readi$+ a ai$ab$e for an+ (erson #hi$e $i ing! It is u(to the (erson to 'hoose #hi'h (ath he #ants! These t#o (aths are the Uttaraa+ana marga or @e a maarga and @a"shinaa+ana marga or 8itru maarga * the Northern (ath and the Southern 8ath! The Southern 8ath is going to the higher #or$d of either S arga or the .hu ar $o"a 5hea en #or$d or the $and of manes6! This (ath is (res'ribed for those #ho ha e done good deeds in the #or$d, but sti$$ ha e desire $eft in them 5meaning ignoran'e is sti$$ $eft and the+ ha en>t +et rea$iBed their o#n nature of =ons'iousness6! The (eo($e #ho fo$$o# this (ath attain hea en or $and of manes and on'e the fruits are enjo+ed or eAhausted, the+ return ba'" to Earth! This '+'$e of going and 'oming 'ontinues unti$ a$$ desires are eAhausted! When for a (erson a$$ desires are eAhausted and he $ea es this bod+ thin"ing of .rahman or Se$f, that (erson tra erses the Northern 8ath! Through this (ath, he rea'hes .rahma Co"a or Sat+a Co"a! There he rea$iBes .rahman and attains $iberation at the end of the 1a$(a!

Atma Rahas+am

? 04 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA 8eo($e #ho fo$$o# this Northern 8ath are said to ha e attained 1rama Mu"thi or gradua$ $iberation! The (eo($e #ho rea$iBe the Se$f here in this #or$d itse$f * the+ attain $iberation here itse$f! Su'h (eo($e are said to ha e attained 2ee anmu"thi * $iberation #hi$e $i ing! Their bod+ seems to eAist for the norma$ and ignorant ie#er but for them, there is nothing but the Se$f or .rahman a$one! When the bod+ is $eft behind for su'h (eo($e, the+ dire't$+ merge into .rahman! This merging into .rahman is on$+ for those #ho ha e rea$iBed the Se$f! For the (eo($e #ho ha e done good deeds and ha e "no#n about the Se$f but ignoran'e is not 'om($ete$+ rooted out, the Northern 8ath is (res'ribed in the s'ri(tures! Thus, the (ra+er is made to .rahman in the form of Agni that #hen disembodiment o''urs, $et Fire ,od $ead the (erson through the Northern 8ath attaining #hi'h there is ne er return ba'" to Earth! The Northern 8ath a$so starts #ith the Fire ,od #ho $eads to other deities and fina$$+ the ji a attains the .rahma Co"a and gets $iberated from there! Therefore the U(anishad s+mbo$i'a$$+ states that a (erson shou$d tr+ to rea$iBe the Se$f here itse$f! If this is not (ossib$e, then at$east he shou$d tr+ to fo$$o# the Northern 8ath and attain 1rama Mu"thi or gradua$ $iberation! Adi San"ara'har+a in his 'ommentar+ on 1atha U(anishad states that it is er+ tough to attain the .rahma $o"a through the Northern 8ath 5and get "rama mu"thi6 as it reGuires $ot of good deeds and therefore $ot of effort 5at the em(iri'a$ $e e$6! Therefore, a #ise (erson shou$d tr+ to rea$iBe the Se$f here and no# itse$f! It is not tough to rea$iBe the Se$f! It is rea$$+ tough to stud+ (h+si's as (h+si's is not natura$ to the indi idua$ but the Se$f is a$read+ his o#n er+ nature or natura$ state! Hen'e it is not tough to rea$iBe one>s o#n natura$ state! What is reGuired is on$+ remo a$ of ignoran'e through 'ontem($ation on one>s o#n rea$ nature and remo a$ of $i"es?dis$i"es and seeing oneness e er+#here! When this is done, one rea$iBes one>s o#n er+ nature of EAisten'e, =ons'iousness and .$iss abso$ute here and no# itse$f! Su'h a (erson then eri$+ rejoi'es in the eterna$ b$iss inherent in the Se$f!

Atma Rahas+am

? 0< ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA Summary The u$timate rea$it+ is one a$one * it is termed arious$+ as .rahman, Atman, Ish#ara, 8aramaatman et'! A$$ these are nothing but arious terms of =ons'iousness! =ons'iousness is the u$timate rea$it+ #hi'h is the on$+ thing (resent, one #ithout a se'ond! There is no se'ond rea$it+ other than =ons'iousness here! This is easi$+ "no#n as if =ons'iousness is there, then e er+thing is (resent! If =ons'iousness is not there, then there is nothing at a$$! Therefore, =ons'iousness is the inde(endent and non?dua$ rea$it+! The #or$d that one sees is insentient and hen'e it is a mere i$$usion seen in the u$timate rea$it+ of =ons'iousness! =ons'iousness is termed =hit and the #or$d 5other obje'ts a(art from =ons'iousness6 is termed 2adam! There is on$+ t#o things here 5at the em(iri'a$ thing6 * 'hit and jadam! There 'an ne er be an+ other thing a(art from these t#o! =hit is the u$timate rea$it+ and 2adam is on$+ an i$$usion seen in =hit due to su(erim(osition 5simi$ar to sna"e being su(erim(osed on the ro(e6! Therefore, there is on$+ =hit here! 2adam is on$+ seeming$+ a((earing in the rea$it+ of =hit! When the jadam is remo ed and =hit is "no#n as one>s o#n er+ nature, there remains on$+ the non?dua$ =hit! This =hit is of the nature of EAisten'e or Sat and .$iss or ananda! It is ananda that ea'h (erson is aiming in $ife! This ananda is (resent in =hit on$+ as it a$one is the u$timate rea$it+ #hi'h is fu$$ and (erfe't! Therefore, the "no#$edge that I am the non?dua$ =hit a$one 'an gi e eterna$ b$iss! Stud+ of s'ri(tures is on$+ to remo e the #rong "no#$edge that %I am not .rahman or Se$f but I am $imited& and the ignoran'e about one>s o#n nature of =ons'iousness! This ignoran'e has t#o (o#ers! 7ne is the ei$ing (o#er of Aa arana Sha"thi #hi'h ei$s the u$timate rea$it+! This is in the form that %I don>t "no# =ons'iousness or .rahman or ,od&! The neAt stage is (roje'ting other things on the rea$it+ #hi'h is the Vi"she(a Sha"thi or (roje'ting (o#er! This is in the form of the #rong "no#$edge that %I am the bod+ and mind * I am $imited et'&! The #ho$e aim of Vedanta is remo a$ of the ajnaana or ignoran'e #hi'h itse$f is on$+ an i$$usion in the u$timate rea$it+ of =ons'iousness! When one>s o#n rea$ nature of =hit is "no#n, ajnaana anishes as it itse$f has no eAisten'e at a$$! When ajnaana anishes, then its effe'ts of the #or$d and other (roje'tions a$so anish! When the #or$d anishes, there is on$+ the non?dua$ .rahman! Therefore there is no sorro# or sufferings #hi'h arise on$+ out of $i"es?dis$i"es! Remo a$ of ignoran'e is through remo a$ of $i"es?dis$i"es, seeing oneness e er+#here and 'ontem($ation on the u$timate rea$it+ that %I am =ons'iousness or .rahman&! This is the er+ aim of U(anishads! Whi$e inter(reting an+ U(anishad or $earning an+ Vedanti' $iterature, this u$timate rea$it+ has to be remembered! The s'ri(tures (ro'$aim t#o distin't (aths for arious (eo($e in the #or$d 5#ho ha e differing nature and attitude6! These t#o (aths are the Ni ritti Marga or (ath of renun'iation and 8ra ritti Marga or (ath of a'tion! The u$timate rea$it+ has to be "no#n through the ni ritti marga a$one as the u$timate rea$it+ is "no#n on$+ #hen the Ego that arises out of ignoran'e is destro+ed! Renun'iation or san+aas is 'om($ete destru'tion of the Ego! The Ni ritti marga is remembering the Cord as (er ading e er+thing and renoun'ing e er+thing! This renun'iation of the Ego is not that eas+ and hen'e the (ath of a'tion is (ro(ounded! 8ath of a'tion is not mere$+ a'ting but it is (erforman'e of a'tion #ith the "no#$edge that e er+thing is Cord

Atma Rahas+am

? 93 ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA a$one and offering the a'tion to the Cord! In this #a+, the mind be'omes (ure and s$o#$+ the see"er be'omes e$igib$e for renoun'ing the Ego! A see"er shou$d tr+ to identif+ #hi'h (ath is suited for him and fo$$o# it! .ut u$timate$+ he has to renoun'e the Ego and in both the (aths there is remembran'e of the rea$it+ and that the rea$it+ (er ades e er+thing! Those (eo($e #ho don>t fo$$o# either of these (aths, the+ enter into b$inding dar"ness of ignoran'e! The+ again and again enter into ignoran'e in the form of birth?death '+'$e! There is no a$ue or ne'essit+ in ta"ing birth, a'ting, s$ee(ing, mating et'! This is #hat is termed as a idh+aa or ghora andha"aaram! A (erson #ho see"s to 'ome out of this b$inding dar"ness has to fo$$o# either the (ath of a'tion or the (ath of renun'iation 5#ith the "no#$edge that e er+thing is .rahman a$one, one #ithout a se'ond6! .rahman is one #ithout a se'ond, it seems to get $imited b+ the bod+?inte$$e't adjun'tions! .ut in rea$it+, .rahman or =ons'iousness is ne er $imited as there is no adjun'tion rea$$+ to $imit it! In order to rea$iBe this non?dua$ .rahman #hi'h seems to a't de(ending on the adjun'tions, one has to see the Se$f in a$$ and a$$ in the Se$f! Thus, the see"er #i$$ neither hate a thing nor #i$$ he $i"e a thing 5be atta'hed to it6! Thereb+, he #i$$ be $iberated from $i"es?dis$i"es and indire't$+ #i$$ be 'ontem($ating on the Se$f! Thereb+, he #i$$ rea$iBe his o#n er+ nature of =ons'iousness, one #ithout a se'ond! The Se$f or =ons'iousness is de oid of an+ bod+ or adjun'tion 5the 'ausa$ bod+ of ignoran'e, the subt$e bod+ of sense organs? ita$ for'e?inner eGui(ments of mind? inte$$e't, the gross bod+ 'om(osed of fi e e$ements of earth?#ater?fire?air?ether6! This Se$f, seems to get $imited, and thereb+ starts 'reation! When a'tion and #orshi( of the Cord is a''om(anied #ith the u$timate rea$it+ that e er+thing is .rahman, a see"er o er'omes ignoran'e and attains immorta$it+! .ut both a'tions and #orshi( (erformed se(arate$+ 5and de oid of the u$timate rea$it+ that e er+thing is .rahman6 #i$$ $ead to b$inding dar"ness a$one! Simi$ar$+ #orshi( of .rahma or manifested .rahman or effe't .rahman and #orshi( of 8ra"rithi or unmanifested .rahman or 'ause .rahman a$one #i$$ $ead to b$inding dar"ness a$one 5in the form of the arious '+'$es of birth?death6! .ut #hen both are (erformed together #ith the thought of the u$timate rea$it+, then it he$(s the see"er to o er'ome ignoran'e and rea$iBe the Se$f 5attain immorta$it+6! .rahman is #hat is seen as the Sun ,od * there is nothing here but .rahman a$one! Thus, a (erson shou$d #orshi( the Sun ,od through the (ra+er that %He #ho is (resent in the so$ar orb as the Sun ,od is =ons'iousness #hi'h is m+ er+ nature&! When the (ra+er is done, the ignoran'e ei$ is remo ed 5b+ 'ontem($ation on the rea$it+6 through the gra'e of .rahman or Sun ,od itse$f! At the time of death, one shou$d tr+ to remember the u$timate rea$it+ so that one attains the .rahma $o"a and ne er returns ba'"! This shou$d a$#a+s be the $ast o(tion on$+! Instead a see"er shou$d a$#a+s tr+ to rea$iBe the Se$f here and no# itse$f 5as it is one>s o#n er+ nature itse$f6!

Atma Rahas+am

? 9) ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA 2onclusion The eA(erien'e that #e ha e 'an be s($it into t#o (arts! 7ne is @ri" or Seer or eA(erien'er and the other is @rish+a or Seen or eA(erien'ed! 7ne is the Subje't and the other is obje'ts! The Subje't is inde(endent #hereas the obje'ts de(end on the Subje't for their eAisten'e! The Subje't is sentient in nature and is =ons'iousness or .rahman or Se$f! The obje'ts are 'o$$e'ti e$+ termed as the #or$d or 2agad #hi'h is insentient and tem(orar+ 5'hanging ea'h moment6! Sin'e the obje'ts are 'hanging, the+ are mere i$$usions in the rea$it+ of Subje't! The obje'ts are thus mere su(erim(ositions on the Subje't * mere fa$$a'ious a((earan'es in the Subje't! Therefore, u$timate$+ the obje'ts are unrea$ and #hat is (resent a$#a+s is the non? dua$ Subje't a$one! This 'an be "no#n through the eA(erien'e of dream! The dream #or$d and its obje'ts are nothing but su(erim(ositions on the dreamer a$one! At the time of dream, the #or$d and obje'ts is the dreamer a$one! .ut on'e a (erson #a"es u(, he rea$iBes that there ne er #as a dream #or$d and there #as the dreamer a$one * non?dua$ rea$it+ behind the unrea$ dream eA(erien'e! Simi$ar is the eA(erien'e in the #a"ing state a$so! The #a"ing #or$d that #e no# (er'ei e is an i$$usion in the u$timate rea$it+ of the Subje't of =ons'iousness! Therefore, #hat remains a$#a+s is the non?dua$ =ons'iousness a$one * a$$ other things are mere i$$usions in the rea$it+ of =ons'iousness and this i$$usions ha e no eAisten'e at a$$ a(art from =ons'iousness! Sin'e, there is on$+ non?dua$ =ons'iousness, the so?'a$$ed %I& or indi idua$ Se$f is =ons'iousness a$one! This indi idua$ %I& seems to be $imited due to the adjun'tions of bod+?mind! When the adjun'ts are remo ed, the %I& shines as the non?dua$ and a$$? (er asi e =ons'iousness! Remo a$ of the #rong notions of $imitedness #hi'h arises out of ignoran'e of one>s o#n rea$ nature of =ons'iousness is the aim of $ife and the heart of Vedanti' tea'hing! When the u$timate rea$it+ that %I am the non?dua$ =ons'iousness& is "no#n through 'onstant 'ontem($ation and (er'e(tion of oneness, then the see"er rejoi'es in the eterna$ b$iss inherent in the Se$f 5#hi'h is his o#n er+ nature itse$f6! A$$ great saints as #e$$ as the s'ri(tures (ro'$aim that %TAT TVAM ASI& or THAT TH7U ART! That =ons'iousness #hi'h is the u$timate rea$it+ of .rahman 5from #hi'h #or$d seemed to be 'reated, the #or$d seemed to eAist, the #or$d seems to merge unto6 is Y7UR VERY NATURE! This is then asserted through one>s o#n eA(erien'e that %I am the un$imited, infinite, (erfe't and b$issfu$ =ons'iousness or .rahman&! The U(anishads (ro'$aim that the indi idua$ Se$f is the same as .rahman 5the u$timate and infinite rea$it+6 through arious Maha a"+aas 5great di'tums6! These Maha a"+aas are 'hosen as four in number 5one from ea'h Veda6 so that a see"er 'an 'ontem($ate on it and rea$iBe his o#n er+ nature of .rahman! The four Maha a"+aas are 5in order of their he$( in the arious stage of a see"er * the stages need not be ne'essari$+ reGuired as 'ontem($ation on just one maha a"+aa #i$$ $ead one to rea$iBation or $iberation6I )! Ca"shana Va"+a 5=hara'teristi' statement6 * 8RA2NAANAM .RAHMA * =ons'iousness is .rahman * Rig Veda 5Aitare+a U(anishad6 -! U(adesha Va"+a 5Tea'hing statement gi en b+ the ,uru to the shish+a6 * TAT TVAM ASI * That thou art * Saama Veda 5=handog+a U(anishad6

Atma Rahas+am

? 9- ?

Se'ret of the Se$f

AUM AMRITESWARIYE NAMAHA /! 0! Anusandhaana Va"+a 5=ontem($ati e statement6 * AHAM .RAHMA ASMI * I am .rahman * Yajur Veda 5Shu"$a Yajur Veda * .rihadaran+a"a U(anishad6 Anubha a Va"+a 5EA(erientia$ statement * one>s o#n eA(erien'e6 * AYAM ATMA .RAHMA * This Atman or Se$f is .rahman * Athar a Veda 5Mandu"+a U(anishad6!

When a see"er thus rea$iBes the u$timate rea$it+ that %I am the non?dua$ .rahman of the nature of EAisten'e, =ons'iousness and .$iss abso$ute&, there remains nothing e$se to be done as there is no dua$it+ at a$$! At that time, there is no desire, no a'tion, no ignoran'e * but (ure b$iss a$one! This Se$f is one>s o#n er+ nature and hen'e ea'h (erson 'an and has to rea$iBe it 'om(u$sori$+ in this birth and no# itse$f 5#ithout #asting mu'h time6! This doesn>t reGuire an+ s(e'ia$ effort, an+ mone+, an+ other restri'tions but the on$+ thing reGuired is interest in "no#ing one>s o#n rea$ nature of =ons'iousness and the $itt$e effort of 'ontem($ation to#ards it! Instead of terming it as T7U,H and IM87SSI.CE to a'hie e and instead of '$aiming onese$f to be bonded in $atent tenden'ies, a see"er shou$d 'ontem($ate on the u$timate rea$it+ that %I am .rahman& and rea$iBe it no# itse$f! Cet this sma$$ #or" tit$ed Atma Rahasyam 5the se'ret of the Se$f6 he$( ea'h one of us to rea$iBe the Se$f! This #or" is offered to the $otus feet of Sadguru Mata Amritanandama+i @e i and 8rof! .a$a"rishnan Nair! Cet the A$might+ in the form of Sadguru Mata Amritanandama+i @e i sho#er her b$essings on ea'h one of us so that #e ma+ rea$iBe our o#n er+ nature of infinite b$iss!

Atma Rahas+am

? 9/ ?

Se'ret of the Se$f