is ha vasya upanishad

8/12/2019 Is Ha Vasya Upanishad

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AUM AMRITESWARIYE NAMAHA

Ishavasya Upanishad

Sadgurum yam varnyathe vaasisthevarnyathe vedaanthe brahma ithi

krishnam tu varnyathe uttama ithiTannamaami amriteswareem

Introduction

Vedas are four in number, Rig, Yajur, Sama and Athara! Veda denotes "no#$edge

and is deried 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$+ aai$ab$e toda+ are )34 in number 5the U(anishads that arementioned 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 hae been'ommented b+ Adi San"ara'har+a!

The )3 major U(anishads are

)! Ishaas+a * Su"$a Yajur Veda

-! 1ena * Sama Veda/! 1atha * 1rishna Yajur Veda

0! 8rasna * Athara Veda9! Munda"a * Athara Veda

:! Mandu"+a * Athara Veda;! Taittiri+a * 1rishna Yajur Veda

4! Aitare+a * Rig Veda

7ut of these, the Ishaas+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!

Ishaas+a U(anishad 'om(rises the 03th 'ha(ter 5$ast 'ha(ter6 of Vajasane+aSamhita of Su"$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$ed Atma Rahasyam5Se'ret of the Se$f6! This 'ommentar+ has been #ritten after 'onsidering

San"ara'har+a>s 'ommentar+ and Anandagiri>s ti"a 5sub 'ommentar+6 on theU(anishad! Een though there are man+ 'ommentaries aai$ab$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


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been gien 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 @ei 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 Eisten'e, =ons'iousness and .$iss abso$ute! This .rahman is #hat is

(ro(ounded in arious s'ri(tures as 8aramaatman, Ish#ara, .hagaan, Atman et'!This u$timate rea$it+ is one #ithout a se'ond and there is no dua$it+ #hatsoeer in it!

This u$timate rea$it+ a$one eists! Whateer eists as the #or$d is nothing but theu$timate rea$it+ of =ons'iousness a$one! The Se$f or jeea #hi'h seems to be $imited

is =ons'iousness a$one! The arious U(anishads (ro(ound about .rahman or theu$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$iBethat %I am .rahman&! This is the er+ aim of the U(anishads or the "no#$edge

(ortion of the Vedas!

This "no#$edge about .rahman as one>s o#n nature is the "no#$edge "no#ing #hi'heer+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(anishad6Kasmin u bhagavo vijnaathe sarvam idam vijnaatham bhavathi

7 CordD Te$$ me that b+ "no#ing #hi'h eer+thing be'omes "no#n!

The uru e($ains about .rahman and statesBrahmaivedam amritam purastaat brahma paschaat

Brahma dakshinatascha uttarena

Adhascha urdhvam cha prasrithamBrahmaiva 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! Whateeris 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+ e($aining about .rahman and fina$$+ stating that

Brahmavid brahmaiva bhavathi7ne #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$$usion seen in theabso$ute rea$it+ of =ons'iousness een as the i$$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+If =ons'iousness is there, the #or$d eists! If =ons'iousness doesn>t eist, then the

#or$d 'eases to eist! This sho#s that =ons'iousness is the abso$ute rea$it+ behindthe re$atie and tem(orar+ rea$it+ of #or$d! The #or$d has no eisten'e a(art from

Atma Rahas+am ? - ? Se'ret of the Se$f


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THAT is fu$$! THAT indi'ates the Su(reme .rahman 5that #hi'h is the on$+ thingeisting and of the nature of Eisten'e, =ons'iousness and .$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 2eea 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$f #ithoutthe attributes! Thus THAT and THIS indi'ate the same =ons'ious (rin'i($e #hi'h isres(onsib$e for the suria$ and eisten'e of eer+thing in this #or$d!

From THAT 'omes THIS! This (art of the s$o"a e($ains the 'reation! As theU(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+ andmind has 'ome 5seeming$+ 'ome as abso$ute$+ there is no 'reation at a$$ as the

.rahman 'annot mu$ti($+ as mu$ti($i'ation ino$es eterna$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 2eea has 'ome from the Su(reme .rahman as the

infinite ether seems to get $imited b+ the adjun't of (ot 5een though it is not at a$$

$imited6!

When from THAT, THIS is remoed, 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 there$atie stand(oint of the #or$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$for Atman6, the $imitations are remoed * #hat remains is on$+ FUCC! The differen'e

bet#een the Su(reme .eing and the $imited Se$f is on$+ the adjun'ts of bod+ andmind! When these adjun'ts are remoed, #hat remains is on$+ (ure .rahman or

=ons'iousness #hi'h is a$so termed as ANANTHA or infinite!

.hagaan Vishnu te$$s in Srimad .hagaatham 5=hatus$o"i .hagaatham6 #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 Eisten'e or non?eisten'e! 7n'e 'reation started, then a$so #hateer#as there #as on$+ I! And after 'reation anishes, #hateer remains that a$so is Me

on$+!

The %I& that Vishnu s(ea"s here is not the mere form of =haturbhuja Vishnu butNirguna .rahman be'ause a$$ forms hae birth and death! That #hi'h has birth and

death 'an neer be eterna$ and 'annot be the u$timate rea$it+! Thus the %I& heredenotes .rahman a$one of the nature of Eisten'e, =ons'iousness and .$iss Abso$ute

51ea$a Sat =hit Ananda6!

7M Santhi santhi santhih

Cet there be (ea'e from the three "inds of obsta'$es 5Adhibhootam * from the(an'ha bhootas or from other beings, Adhidaiam * from natura$ 'a$amities $i"e

Atma Rahas+am ? 0 ? Se'ret of the Se$f


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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!



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Sloka ! "ivritthi Marga or the #ath o$ Renunciation or the #ath o$%nowledge

Ishaaaas+am idam saram,Yad "in'ha jagat+aam jagat!

Tena T+a"tena bhunjeethah, Ma rithaah "as+a sit dhanam

#adaccheda & #ada artha ! 'ord splitting and word meaning

Idam * Here

2agat * in this #or$d

Yad "in'ha jagat+aam * #hateer moes or has 'hangesSaram * eer+thing

Isha Vaas+am * is 'oered or (eraded b+ od!

Tena .hunjeethah * Enjo+ or re$ish 5that od #ho is a$$?(erading6T+a"tena * b+ haing deta'hment or renun'iation!

Ma rithaah * @o not 'oet

1as+asid dhanam * an+one>s #ea$th

7r 1as+a dhanam * @o not 'oet for #hose is #ea$th 5od>s as eer+thing is(eraded b+ him and eer+thing has been renun'iated6!

(akya artha ! Sloka Meaning

Whateer moes here in this #or$d, eer+thing is (eraded or 'oered b+ od! Enjo+

the beaut+ and b$iss of od b+ renun'iation! @o not 'oet an+bod+>s #ea$th for#hose is #ea$th 5as eer+thing is (eraded b+ od, #ea$th is his a$one6!

)*planation

Eer+thing in this #or$d is (eraded b+ od! Whateer #e see is manifestation ofod a$one! What is this od

This od is not of human form * #ith four hands or #ith matted hair but re(resentsthe Su(reme .rahman #ho is of the nature of =ons'iousness!

Ho# does =ons'iousness (erade eer+thing

=ons'iousness is res(onsib$e for the obje'tified #or$d! This is "no#n and (roed

through the Ana+a?V+atire"a 5=o?eisten'e and =o?absen'e6 Yu"thi or $ogi'!

Ana+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$atie$+ rea$!

When =ons'iousness is there, the #or$d is there * this is Ana+a Yu"thi!When =ons'iousness is not there, the #or$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$atie$+ 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


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$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!

-! 8raritthi Marga * 8ath of A'tion * this (ath is (res'ribed for those #ho areunab$e to gras( the truth of U(anishads or those #ho hae 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 Niritthi 5if not in this birth, then in net

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!



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Sloka + ! #ravritthi Marga or the path o$ Action

1uran ea iha "armaani, jejeeishet shatham samaah

Eam ta+i na an+ethetho asthi, na "arma $i(+athe nare


1uran Ea "armaani * eri$+ b+ doing "arma 5edi' "arma6

Iha * here

2ejeeishet * one shou$d #ish to $ieShatham samaah * hundred +ears!

Eam ta+i * for +ou

Nare * for a manNa asthi * there is not

An+athah * an+ other thing or modeItah * 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 $iehundred +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 e($ained in the first s$o"a, this (ath ofa'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$$ as from the fruit of the a'tion! When the see"eris unab$e to rea'h u(to this $ee$ #herein a$$ 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 (raritthi marga

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$+! Thesea'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 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


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9! 1am+a 1arma * a'tions that are done #ith the motie of fu$fi$$ing an+ desire!A (erson (ra+s to the Cord that the Cord ma+ gie him #ea$th! This is

desirous a'tion #hi'h is done e(e'ting a fruit!

This S$o"a e(ounds that a (erson #ho has not gained 1no#$edge and thereb+ is notenjoined 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 #ithoute(e'ting an+ fruits is 'a$$ed Nish"aama 1arma and these $ead to (urifi'ation of themind #hi'h ma"es a (erson 'a(ab$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 (rohibiteda'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 e(iating a sin!

An+ (ath or an+ goa$ 'an be attained on$+ through t#o main things!)! Anu"oo$a seana * 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 areobstru'tions to the goa$!

A (erson desirous of (assing the =AT eam must STU,- ./R T0) )1AM2/"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 eam!

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$ .$iss of the Se$f

Thus #hen a (erson desirous of getting Mo"sha, #hi'h is nothing but remoa$ of theignoran'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 $ead to either sorro# or etreme ha((iness #hen thedesirous fruits are not got or got res(e'tie$+! 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! Thesea'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"esui'ide, drin"ing, smo"ing, drugs et'! Thus a dis'riminatie (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

#hateer has ha((ened is for the good on$+! Citt$e thought from the dis'riminatieinte$$e't #i$$ sho# that the ha((iness gained from the eterna$ obje'ts is tem(orar+

and $eads to sorro# on$+ * the thought of "ee(ing the ha((iness, the thought ofha((iness got (reious$+ 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 thea'tions!

Atma Rahas+am ? )3 ? Se'ret of the Se$f


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Adi San"ara in his 'ommentar+ on the .hagaad ita =ha(ter 9 (oints out threethings for this (ath of a'tion!

)! @oing edi' a'tions #ithout haing 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 dierted eterna$$+ into see"ingthe 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 $a"e haing '$ean #ater is easi$+ isib$e than a $a"e

haing #ater #ith mud 5indi'ating the menta$ im(urities of Anger, desire et'!6 andri(($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+ 'raing 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


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Sloka ; ! 2ondemnation o$ not $ollowing either o$ the two paths o$Renunciation and Action

Asur+aa naama te $o"aah, andhena tamasaaritaah

Taanste (ret+a abhiga''hanthi, +e 'ha aatma hano janaah


Asur+aa * of dei$s 5asuraas6

Naama * named

Te ? thatCo"aah * #or$ds

Aritaah * are 'oered

Andhena tamasaa * b+ the dar"ness of ignoran'e!

Taan Te * Those #or$ds the+Abhiga''hanthi * again and again go

8ret+a * after giing u( this bod+ 5in this #or$d6,

Ye 'ha janaah * those #hoAtma hanah * "i$$ the Atman 5b+ not "no#ing the Se$f and getting dierted into theeterna$ sense obje'ts that are not rea$6


Those #ho "i$$ the Se$f 5b+ not "no#ing or rea$iBing it6, after giing u( this bod+,

again and again attain those #or$ds of Asuras or dei$s #hi'h are fi$$ed #ith dar"nessof 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 Arthaaada #hi$e tr+ing to figure out the im(ort of a #or"!

Thus the Sruthi, in the first t#o s$o"as, gies the (ath of renun'iation and (ure

1no#$edge to those #ho are endo#ed #ith dis(assion and hae higher inte$$e'tua$'oni'tion and 'a(abi$it+ 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 e(ounded in theU(anishads! After stating that the u$timate rea$it+ is 7neness of the indiidua$ Se$f

and the od 5#ho (erades eer+thing and hen'e is the on$+ thing (resent6, thesruthi in this s$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$ge in the eterna$ sensua$ ($easures and are de$uded into the tem(orar+

ha((iness got from them! The eterna$ sense obje'ts are termed as not?Se$f be'ausethe Se$f is the Subje't #ith res(e't to obje'ts! The Subje't is termed the Seer or

E(erien'er 5"rik6 of a$$ the 7bje'ts #hi'h are Seen 5'a$$ed "rishya6! @rish+a or7bje'ts areAnaatmaor 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


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sti$$ sear'hing and 'raing for eterna$ obje'ts are tr+ing to 'at'h ho$d of theAnaatma and hen'e su'h (eo($e are in fa't "i$$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 and this state of absen'e of

"no#$edge is termed Avidyaor Ignoran'e! Ignoran'e is $i"e dar"ness and it ma+seem to $ead a (erson to ha((iness, but #i$$ s$o#$+ turn into sorro# a$one! Ignoran'e

is dangerous in that it ei$s the Se$f and thereb+ doesn>t gie a (erson theo((ortunit+ to "no# the Se$f!

Un$ess a (erson turns his mind a#a+ from the eterna$ sense obje'ts, he is neer

(rone to rea'h the Se$f or just een thin" about the Se$f! .ut #hen a (erson fo$$o#sthe (ath of renun'iation 5deta'hment to obje'ts through se$f?#i$$ dis(assion6 or the

(ath of desire$ess a'tion 5through offering a'tion to od and being unaffe'ted b+ thefruits of the #or"6 * he is turning a#a+ from the eterna$ #or$d! Thus he has

no#here to turn but to the inner Se$f! Thus these t#o (aths ensure that a (ersonturns in#ard and gies a thought to rea$iBing the Se$f thereb+ attains the eterna$

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'tie

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 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$f! This =ons'iousness is not a non?eisting entit+ but Eisten'e itse$f! This=ons'iousness is not sorro#fu$ but .$iss itse$f! Thus the Se$f is termed as SAT

5Eisten'e6, =HIT 5=ons'iousness6 and ANAN@A 5.$iss6!

"/T)s attention to the rea$,the e(erien'e of #or$d is diided into Subje't 7bje't! From this re$atie

(ers(e'tie, a$$ obje'ts reGuire the subje't for their er+ eisten'e! Therefore a$$ theobje'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'eied! Thus from this re$atie ie#(oint, the Se$f isfaster than the mind!

This re$atie ie# is further e($ained b+ %Sense organs 'ou$d not oerta"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$+ instruments for the mind to gras( eterna$ sense obje'ts! Ifthe 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$ee(6! .ut these distin'tions seem toeist at the em(iri'a$ $ee$ due to ignoran'e 5as in dream distin'tion is (er'eied 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 $eaing

behind the (ure =ons'iousness * one #ithout a se'ond! Unti$ that state, distin'tionsare (er'eied 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 * THISTAT7n'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$f is affe'ted b+ these things The Sruthians#ers that the Se$f remains stationar+ un'hanging een in situations of dua$it+

and a'tion! Adi San"ara'har+a sa+s that Thisthat im($ies %as it #ere& im($ies %Itse$fremaining un'hanged&! Een though a$$ a'tions are going on, the 7bje'ts are

Atma Rahas+am ? ): ? Se'ret of the Se$f


17/53


(er'eied 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 death 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!Een 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!

Een 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'tiities in the Earth! A$so, an+ 'hangesreGuire the substratum of a 'hange$ess entit+! For the 'hanging states, the

'hange$ess Se$f or (ure %I& is reGuired! Thus %I& remain the same in 'hi$dhood, +outhand o$d age een 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$ee( stages of 'hi$dhood and

a$$, the Se$f shines as the (u$sating %I& #ithout an+ 'hanges 5interna$$+, #ith res(e'tto the eterna$ 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, thereremains no sorro# or ha((iness, but on$+ (ure .eing fu$$ of .$iss!

MATARISVA A88AH @A@AATHI

The first fe# #ords denoted the =HANECESS (ure .rahman from the abso$ute

stand(oint! Then the Se$f as the #itness of a$$ a'tions and as the Subje't amongst7bje'ts in the re$atie ie#(oint #as e($ained! No# a'tions are e($ained and the

ro$e of the Se$f is e($ained through manifestation or 'reation!

Air, #ith the 'ons'ious (rin'i($e of Se$f as substratum, a$$o'ates su((orts a'tiities!This Air is a$so 'a$$ed as 8rana or ita$ for'e! Without ita$ for'e, no $ife is (ossib$e!

The bod+ and other obje'ts hae their eisten'e de(ending on (rana! This (rana

#hi'h is the manifested form of Se$f su((orts a$$ a'tiities! In short, it is the Se$f 5inthe form of (rana6 that su((orts and sustains a$$ a'tiities! It is this (rana #ho is

'a$$ed as .rahma 5'reator6 and Hiran+agarbha 5the first manifested form6! The erseinstru'ts that eer+thing is the Se$f a$one the (ath to rea$iBation is through

distin'tion bet#een Se$f or Rea$ non?Se$f or Unrea$! The Se$f is the substratum ofa$$ non?Se$f! Thus #hen the substratum of Se$f is "no#n, the i$$usor+ non?Se$f

anishes! This is Se$f?Rea$iBation! Thus for the see"er, eer+thing is said to hae thesubstratum of Se$f 5maintaining that at the re$atie $ee$, distin'tions eist 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"eseen in the ro(e 'eases to eist hen'e the fear of sna"e biting a$so 'eases giing

#a+ to immense and eterna$ .$iss inherent in the Se$f!

Atma Rahas+am ? ); ? Se'ret of the Se$f


18/53


Sloka ! Sel$> Its "ature stressed again

Tadejati tanna ejathi taddure taduanthi"eTadu antharas+a saras+a tadu saras+as+a bah+atah


Tad ejathi * That, the Se$f moesTad na ejathi * .ut that doesn>t moe!

Tad dure * That is er+ far,Tad u anthi"e * but er+ near indeed!

Tad u antharas+a saras+a * That is indeed inside ea'h being!

Tad u saras+a as+a bah+atah * but that is a$so outside a$$ beings!


The Se$f moes and +et doesn>t moe! It is er+ far, +et er+ near! It is inside a$$

beings and outside a$$ beings a$so!

)*planation

In the first reading, this s$o"a might seem to gie 'ontradi'tor+ statements! .ut

#hen this s$o"a is read out "ee(ing in mind the adaiti' truth that %.rahman a$one isrea$ the #or$d is on$+ i$$usor+& the theor+ of Ajati Vaada 5no 'reation has

o''urred6 of auda(ada as (ro(ounded in his auda(ada 1ari"a to Mandu"+aU(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 moe be'ause being a$$?(erading, it has no ($a'e to moe

at a$$! A thing 'an moe if it is $imited b+ s(a'e! .ut that #hi'h is be+ond s(a'e 'anneer be $imited b+ s(a'e and hen'e has no ($a'e at a$$ to moe! This is the Abso$ute

Rea$it+ * that the Se$f doesn>t moe at a$$! Unmoing, sti$$ it seems to moe! Thismoing nature is #rong$+ su(erim(osed on the Se$f and is an i$$usion a$one! Then

#hat moes The moement of the bod+ is su(erim(osed on the Se$f! Here, theSe$f is being seeming$+ $imited into the 93 "g bod+ hen'e the moement of the

bod+ ma"es one thin" that the Se$f is moing! The best eam($e that U(anishads

gie for this is the dream e(erien'e! Een though the dreamer doesn>t moe at a$$ remains $+ing in the bed, sti$$ he trae$s a $ot of distan'e and does $ot of things! This

moement of the dreamer een #hi$e he is unmoing is not 'ontradi'tor+ be'ausethe moement of the dreamer in the dream #or$d is unrea$ #hen 'om(ared to the

#a"ing state thereb+ the truth is that THE 8ERS7N has not moed but an i$$usionma"es him thin" he has moed 5#hi$e the (erson is in the dream state6!

Ramana Maharshi beautifu$$+ gies an eam($e for the su(erim(osition of the Se$f

#ith the bod+! A (erson sits in a train and trae$s from @e$hi to 8une! After rea'hing8une, he te$$s that I trae$ed from @e$hi to 8une! .ut in rea$it+, it #as the train that

trae$ed and the (erson #as on$+ remaining stationar+! Thus the moement of thetrain is su(erim(osed on the (erson or the trae$er! Simi$ar$+ the moement of the

bod+ is su(erim(osed on the Se$f! This is termed A@HYAASA in Vedanta! AdiSan"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

Atma Rahas+am ? )4 ? Se'ret of the Se$f


19/53


mind are su(erim(osed on the Se$f and this su(erim(osition is unrea$ be'ause theGua$ities of both are $i"e dar"ness and $ight 'annot remain at the same time in an

obje't! Thus this is termed as i$$usion! This su(erim(osition is to be remoed b+A8AVAA@A or NEATI7N! When eer+thing that is "no#n or (er'eied or

e(erien'ed is remoed, then #hat remains is the 1N7WER or 8ER=EIVER orEJ8ERIEN=ER! 7ne shou$d be er+ 'arefu$ here that #hen eer+thing is remoed

#hat remains is not oidness or SUNYA but the e(erien'er #ithout an+ obje'ts5be'ause the sun+a or state of no thoughts a$so must be e(erien'ed b+ the Se$f or=ons'iousness6!

Thus, the Se$f is in rea$it+ unmoing but +et seems to be moing as a resu$t ofsu(erim(osition 'aused due to IN7RAN=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

eterna$$+ in this #or$d or in Vai"unta or 1ai$as! Thus, the Se$f seems to be er+ far5Here farness is not rea$ but on$+ i$$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$f or.rahman is not eterna$ but it is he himse$f! His er+ nature is =ons'iousness #hi'h

is the Se$f!

1atha U(anishad sa+sAnoor aneeyaan mahato maheeyaan

atma asya janthor nihitam guhayaam

The Se$f is the subt$est of the subt$e, +et greatest of the great 5er+ big as .rahman

(erading the #ho$e #or$d, and subt$est as the innermost of a$$ the "osas orsheaths6! The Se$f is inside the 'ae of inte$$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($e of the fie sheaths of ANNAMAYA 5food6, 8RANAMAYA 5ita$ 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 the

a'tiities in the #or$d! Een though the Se$f is inside a$$ beings as the ANTARYAMINsti$$ it remains unaffe'ted b+ a$$ the a'tiities 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

The #ho$e #or$d is inside Me as the unmanifested 'reator of the #or$d! A$$ the beingsare in Me but sti$$ I am not in them!

Here the e(erien'e of dream e($ains this seeming$+ 'ontradi'tor+ statement of

1rishna! The dreamer is the dream #or$d hen'e ea'h obje't in the dream is insidethe dreamer himse$f 5thus the dream #or$d is (resent in the dreamer6! .ut sti$$ the

Atma Rahas+am ? )< ? Se'ret of the Se$f


20/53


dreamer is not in them 5sti$$ the dreamer or the (erson is not in the dream #or$d asthe dream #or$d is unrea$ but the dreamer or the (erson dreaming is rea$6!

Another #a+ to e($ain this statement of 1rishna is the dream #or$d is in the

dreamer, but the dreamer remains unaffe'ted b+ the dream #or$d as he is on$+ the#itness 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.hagaatham!

Yatha mahaanthi bhootani bhooteshu ucchavacheshu anupravishtaani

Apravishtaani tatha teshu na teshu cha aham

As the fie (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$ements areinde(endent but the obje'ts are de(endent6! A$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'tiities 5and unaffe'ted b+ the beings or their a'tiities6!

8S San"ara sa+s in his 'ommentar+ that the Se$f is inside a$$ beings be'ause ofbeing subt$est of the subt$e it is outside a$$ beings be'ause of its a$$?(erasieness!

San"ara again adds that the Se$f is 8RA2NAANAHANA or fu$$ of =ons'iousness inorder to sho# that it is 7NE on$+ be+ond time, s(a'e and 'ausation or 'hange!

Atma Rahas+am ? -3 ? Se'ret of the Se$f


21/53


Sloka B ! #ath to realiCation and the e$$ect o$ realiCation

Yasthu saraani bhootani atmani ea anu(ash+athiSara bhooteshu 'ha aatmaanam tato na ijugu(sathe


Yah tu * He #hoAnu(ash+athi * sees

Saraani bhootani * a$$ the beings

Atmani ea * in the Atman itse$f,

=ha * and

Atmaanam * the Se$fSara bhooteshu * in a$$ beings,

Tatah * be'ause of this seeing, he

Na ijugu(sathe * fee$s no hatred!


He #ho sees the a$$ beings in the Se$f itse$f and the Se$f in a$$ beings, fee$s no hatredb+ irtue of this rea$iBation!

)*planation

All beings in the Sel$

A (erson #ho #ants to rea$iBe the Se$f needs to see oneness eer+#here! Thesorro#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 differen'es in things! .ut #hen a (erson

sees eer+thing as the Se$f, then there is no one e$se to get attra'ted or angr+ #ith!

Sel$ in all beingsWhen the see"er sees the Se$f eer+#here, then he rea$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 no $iing beings, not een od! This goes on to sho#that the #or$d and its obje'ts are on$+ =ons'iousness shining #ith a different name

and form! Names and forms neer '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$d is nothing but the dreamer a((earing in different names andforms, simi$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$ 'oni'tion and through e(erien'e rea$iBes thateer+thing that I see is nothing but Se$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


22/53


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 hate

Thus the (erson has no desires, no thoughts, no a'tions, no $i"es, no dis$i"es * butrejoi'es in the eterna$ and inherent b$iss in the Se$f!

1rishna e($ains the same in ita, 'ha(ter :Sarva bhootastham atmaanam sarva bhooteshu cha atmani

Eeshathe yoga yuktaatma sarvatra samadarshinah

The +ogi sees 7NENESS eer+#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 fie (rima$ e$ements of Earth, Water, Air, Fire and Ether is 'a$$ed SAMASTHI5T7TAC6! The indiidua$ bod+ #hi'h is made u( of these fie (rima$ e$ements is 'a$$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 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$it+ is #hat is e(erien'ed b+ eer+one duringthe state of dee( s$ee(! In dee( s$ee(, een though there is ignoran'e, there is no

dua$it+ and hen'e inherent b$iss of the Se$f is enjo+ed! When a (erson hears abeautifu$ musi', there eists harmon+ bet#een the indiidua$ and musi' be'ause of

this harmon+, dua$it+ tem(orari$+ anishes and thereb+ b$iss is tem(orari$+e(erien'ed!

Un$i"e these tem(orar+ e(erien'es of dee( s$ee(, harmon+ * state of rea$iBation

remoes 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$$ and hen'e the b$iss of the Se$f isenjo+ed at a$$ times!

The net 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


23/53


Sloka D ! #ath to realiCation and the e$$ect o$ realiCation

Yasmin saraani bhootani atmaia bhoot ijanathah!Tatra "o mohah "ah so"ah e"atam anu(ash+athah


Yasmin * WhenVijanathah * a (erson rea$iBes that

Atmaiaa bhoot * the Se$f itse$f has be'ome

Saraani 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"atam anu(ash+athah * as oneness is being (er'eied or e(erien'ed eer+#here!


When a (erson rea$iBes that the Se$f itse$f has be'ome a$$ the beings, then #hatde$usion or sorro# 'an be there as he sees oneness on$+

)*planation

Eer+ (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$i"es the most, he be'omes sad 5this is termed in Vedanta asMaatsar+am or 2ea$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

eterna$ #or$d but in our (er'e(tion on$+! A (erson sees an ido$ as the er+ odhimse$f, but another (erson sees the same ido$ as an insentient stoneDDD

+okyathe anubhooyaat ithi )okah* that #hi'h is (er'eied and e(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 hae

entered into de$usion! He is eri$+ de$uded into the eterna$ #or$d obje'ts throughthe mind! If a (erson is 'a(ab$e enough to 'ontro$ his mind its thoughts, the er+

obje't #hi'h 'aused him sorro# #i$$ be turned into obje'ts giing b$iss!

As said in the (reious s$o"a, #hen a (erson sees the Se$f in a$$ a$$ in the Se$f, herea$iBes the u$timate rea$it+ that eer+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 #erenothing but HE a$one 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$+ be'ome5seeming$+ be'ome as =ons'iousness 'an neer be'ome the insentient #or$d6 the

#or$d of name and form!

Atma Rahas+am ? -/ ? Se'ret of the Se$f


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The #or$d 'an be e($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 neer 'reate a ne# obje't,

the+ don>t hae 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 Vie"amAsthi bhaathi priyam roopam naamam cha ithi amsha panchakam

Adhyatrayam brahmaroopam jagadroopo tatho dvayam

An+ obje't has fie 'hara'teristi's! The+ are Eisten'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 Seta"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 eer+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$+ aname, mud a$one is the Truth!

Vid+aran+a S#ami sa+s in Anubhooti(ra"aasam

%dam jagat naama roopayuktam adhya sad ikshitheSrestheh pura sadeva aaseet naama roopa vivarjitham

The #or$d that one sees is =ons'iousness or .rahman a$one is no# seen #ith aname and form! .efore 'reation, Eisten'e or .rahman a$one eisted #ithout an+

name and form!

7ne im(ortant thing to be noted here is that .rahman or the substratum for the'hanging #or$d is Niri"aara or 'hange$ess, Niraa+aa or #ithout (arts, 8oornam or

fu$$! Therefore an+ 'hange 5or names and forms6 'an neer ha((en in .rahman! So,

the #or$d that one sees is an i$$usion or Viarta of .rahman 5em(iri'a$ transformation* seeming$+ a((earing name and form6! A (erson if he enGuires into this #i$$ sure$+

understand that in a thing #hi'h is fu$$, (erfe't, b$issfu$, 'hanges 'an neer ha((en!Thus #hateer 'hanges is just an i$$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 neer 'reates an+thing ne#! It is just an

i$$usor+ 'reation! Thus a''ording to Vedanta, there 'an neer be an+ 'reation, thereneer is an+ 'reation, and there neer #i$$ be an+ 'reation!

Thus eer+thing is .rahman a$one! This s$o"a of Ishaas+a U(anishad e($ains the

state of a (erson #ho has rea$iBed this u$timate rea$it+! When a (erson rea$iBes that



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eer+thing is the Se$f on$+, then he sees oneness on$+ be'ause of this oneness,#hat de$usion or sorro# 'an he hae

Thus the (erson neer gets de$uded or sad! He eer rejoi'es in the eterna$ b$iss of

the Se$f!

No# one Guestion ma+ arise that su'h 2eeanmu"taas or rea$iBed beings are a$soseen as doing a'tions or a'tiities Isn>t this 'ontradi'ting their rea$iBationNeer! A (erson sees #ater in desert! He doesn>t "no# that there is no #ater and

therefore runs for the #ater 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$d his dis'i($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, #hateer isseen is on$+ .rahman or =ons'iousness!

Sarvam brahma mayam re re sarvam brahma mayam

Adi San"ara himse$f e($ains this in the .haja oindamYogaratho va bhogaratho va sangaratho va sanga viheenahYasya 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 andthings, 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 saintsNimeshaardham na thisthanthi vrittim brahma mayeem vina

Neer, een for a moment does their mind not 'ontem($ate on .rahman, a$#a+stheir 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$udedinto



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Sloka E ! Sel$> its essential nature

Sa (ar+agaat su"ram a"aa+am arinamAsnaairam Shuddham a(aa(a iddham

1aih maneeshih (aribhooh sa+ambhoohYaathathath+atho arthaan +adadaad shaashatheeb+ah samaabh+ah


Sa * He 5the Se$f6

8ar+agaat * is a$$?(eradingSu"ram * (ure, bright or res($endent 5se$f?$uminous6

A"aa+am * #ithout an+ #oundsArinam * #ithout an+ sine# or bones!

Shuddam * taint$ess 5deoid of ignoran'e6A(aa(aiddham * #ithout an+ sin or (aa(a

1aih * a$$ "no#ing seerManeeshih * ru$er of the mind

8aribhooh * aboe or be+ond a$$

Sa+ambhooh * se$f?eistent

He has

V+adadaad ? a$$ottedArthaan * duties

Yathathath+oh * du$+ 5in 'onsonan'e #ith the a'tua$ resu$t and endeaour6 or right$+Saasatheebh+ah samaabh+ah * to the eterna$ 8raja(athis or eterna$ 'reators!


The Se$f, #hi'h has been e($ained in the (reious s$o"as, is a$$?(erading, 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, aboe a$$ 5means Su(reme od6 and se$f?eistent! TheSe$f or He has a$$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 iarta aada of San"ara'har+a and AjaathiVaada of auda(ada'har+a!

The #or$d #e see shou$d hae 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 this 'ause #i$$ 'ease to be the Fina$ =ause! As this fina$ 'ause is unborn, it

has no death it doesn>t undergo an+ modifi'ations or 'hanges!

An+ thing that is born is subje't to the si 'hanges of .irth, Eisten'e, ro#th,=hange, @e'a+, and @eath! As this fina$ 'ause is #ithout birth, it doesn>t hae an+ of

these si things hen'e it is #ithout an+ 'hanges!

Atma Rahas+am ? -: ? Se'ret of the Se$f


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Again this fina$ 'ause is one #ithout a se'ond or Aditee+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 this fina$ 'ause #i$$ 'ease to be thefina$ '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 orthere shou$d be another obje't #hi'h is initia$$+ non?eistent and 'omes into

eisten'e b+ this fina$ 'ause 5a''ording to the N+a+a?Vaisheshi"a (hi$oso(h+6!

As the fina$ 'ause 'annot hae 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 aditee+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 #hi'h sa+s

that this #or$d is $i"e a dream #or$d #here no 'reation has ha((ened is 'a$$ed AjaathiVaada 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# Adi San"ara'har+a #as $eft #ith the tas" to

e($ain this #or$d that is seen no#! Thus the theor+ of Viarta Vaada or a((arenttransformation #as (ro(ounded! Thus the #or$d is not a rea$ transformation of

.rahman but it is an i$$usor+ transformation or the #or$d is seeming$+ eisting in thesubstratum of .rahman! The eam($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 eisten'e at a$$ and seems toeist due to ignoran'e of the rea$ thing! If a (erson as"s the Guestion %#here does

this unrea$ thing 'ome from&, #e ans#er %the er+ Guestion is due to ignoran'e on$+as there is no unrea$ thing this seeming$+ eisting dua$it+ is be+ond an+ reasoning

or it is indes'ribab$e 5anira'hanee+a6&! Reasoning, in itse$f, is due to ignoran'ea$one and hen'e it 'annot be used to e($ain ignoran'e and the obje'ts 'aused out of

ignoran'e!

This Adh+aasa is remoed b+ A(aaada or negation! This is done b+ negating a$$ the

not?Se$f b+ sa+ing %Neti, Neti& or %Not this, Not this&! What remains behind after thisnegation is the rea$it+ and that is the #itness of this negation, the Seer of the

seeming$+ eisting #or$d!

This negation is remoa$ of the unrea$ thing from the rea$! Sin'e the rea$ thing is the#itness or the Seer #hi'h 'an neer be negated as it is the (erson doing the

negation, the unrea$ thing has to be remoed b+ sa+ing %Not this, Not this&! When a(erson remoes a$$ the seeming$+ eisting 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


28/53


A (erson has to 'onstant$+ remember the aboe theor+ of no?'reation and that'reation is on$+ an a((arent transformation of the rea$it+ of .rahman #hi$e

understanding arious shruthi statements e($aining 'reation!

Sukram> akaayam asnaaviram> shuddham

As e($ained before, ignoran'e is the 'ause of the seeming$+ eisting #or$d thesorro# arising from the obje'ts of the #or$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$it+ ha((ens 5one must remember that there has been no 'reation andthese 'reation theorires are e($ained in order to initia$$+ satisf+ the see"er b+

sho#ing them the #or$d then s$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$$e't be'omes the indiidua$ 2eea 5ref$e'ted =ons'iousness6!This inte$$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 tothe 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 identifiesitse$f #ith things and obje'ts 5Aham"ara6! This inner eGui(ment a$ong #ith the 2eeaneeds eterna$ eGui(ments in order to (er'eie and enjo+ the eterna$ obje'ts 5gross

obje'ts6! Thus, there are )3 indri+aas or sense?organs! These are s($it into fieorgans of (er'e(tion and fie organs of a'tion!

Fie organs of (er'e(tion

Ear * organ of hearing 5Srotram6

S"in * organ of tou'h 5Ta"6E+e * organ of sight 5Netram6

Tongue * organ of taste 5iha6

Nose * organ of sme$$ 5hraana6

Fie organs of a'tion

Vaa" * organ of s(ee'h or mouth8aani * hands 5gras(ing6

8aadam * $egs 5moement6

U(astha * organ of regeneration8aa+uh * organ of e'retion

Fie (raanas or ita$ for'es 5#hi'h sustains $ife through arious a'tiities in the bod+6

8rana * #or"s in the u((er (art of the bod+

A(ana * #or"s in the $o#er (art of the bod+ 5eha$ation, e'retion et'!6V+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 forjum(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$$e't and mind 5theset#o in'$ude the other t#o inner eGui(ments of memor+ and ego6 are 'a$$ed Cinga

Sareera or Sthoo$a Sareera of the Se$f 5subt$e bod+6!



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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$e bod+ 'an e(erien'e on$+ subt$e Gua$ities or tanmaatras of Sabda 5hearing6,S(arsha 5tou'h6, Roo(a 5sight6, Rasa 5taste6 and andha 5sme$$6! It 'annot

e(erien'e the gross obje'ts! Hen'e a gross bod+ is reGuired for the e(erien'e ofgross obje'ts! Thus the gross bod+ is 'reated! This gross bod+ and a$$ gross obje'tsare the miture of fie gross e$ements of Earth, Water, Fire, Air and Ether!

Een though the Se$f has these three bodies, the Se$f is unaffe'ted b+ a$$ thesebodies as it is the e(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%Arinam& and %asnaairam&, 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+ eident that these bodies are not sentient b+ themse$es! This gross bod+

has no eisten'e in dream but the Se$f or =ons'iousness or %I& eists in that state!Simi$ar$+ there is no gross or subt$e bod+ in the dee( s$ee(, but sti$$ the Se$f eists5een though there is the 'ausa$ bod+ in this state6! And a$so, after $iberation the

Se$f has no bod+ at a$$! This sho#s that the Se$f is different from the bod+ andunaffe'ted b+ these bodies! The Se$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 gies $ight to these bodies! The er+

fa't that these bodies are insentient indire't$+ 'one+s that there are no bodies at a$$be'ause an insentient thing has no eisten'e or 'ons'iousness at a$$! Thus, #hateer

is #rong$+ (er'eied in this dua$ #or$d is on$+ the Se$f or =ons'iousness a$one!

Therefore, the U(anishad in these three #ords indire't$+ 'one+s the u$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 ornon?righteous a'tions!

@harma and Adharma are on$+ re$atie terms! These de(end on the indiidua$ andhis Sadharma or o#n dut+! For eam($e, .hagaatham de(i'ts the stor+ of

Mahaba$i #ho #as an Asura "ing but +et a Se$f?Rea$iBed sou$ #hom Vishnu himse$fb$esses! Mahaba$i #as doing Adharma a''ording to the genera$ definitions! .ut

@harma and Adharma are on$+ re$atie terms a''ording to Mahaba$i, he #as notthe doer but on$+ he #as doing #hat #as to be done! The Se$f is be+ond both

@harma and Adharma hen'e it is #ithout an+ sins o''urred either b+ $a(se offo$$o#ing dharma or b+ doing adharma!

1rishna sa+s in ita =ha(ter )4

Sarva "harmaan parityajya maam ekam saranam vrajaAham tvaa sarva paapebhyo mokshayishyaami ma suchah

Renoun'e a$$ dharmaas or a'tions and ta"e refugee in Me a$one! I #i$$ sae +ou from

a$$ sins, don>t #orr+ be'ome sad!

Atma Rahas+am ? -< ? Se'ret of the Se$f


30/53


%avih Maneeshih paribhooh svayambhooh

1aih 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'ha seer is the #itness to een time 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$$e't! A (erson #ho has the '$ear 'oni'tion that mone+ is eer+thing #i$$

hae his mind thin"ing of #a+s to get mone+! The inte$$e't is gien $ight b+ the Se$fa$one! Thus the Se$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 ofthe mind and the mind of su'h a (erson is under 'ontro$! This is e(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 aboe a$$! This term indi'ates that the Se$f isbe+ond #hateer 'an be ta$"ed of, #hateer '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 indiidua$ Se$f #ith od or Su(reme .eing!

S#a+am bhaathi ithi S#a+ambhooh or that #hi'h 'omes into eisten'e on its o#n is

'a$$ed S#a+ambhooh! The Se$f is se$f?$uminous and se$f?eistent! It reGuires noeterna$ 'ause for its 'reation be'ause it is the 'ause for the seeming$+ eistent

#or$d and its obje'ts! The Se$f is se$f?$uminous be'ause it reGuires no eterna$ (rooffor its eisten'e! Ea'h (erson neer reGuires to re(eat to himse$f or ta"e the

guidan'e of an+ s'ri(tures for (roing his o#n er+ eisten'e, be'ause he isEisten'e on$+ 5#hi'h (u$sates in him as %I eist, I eist&6! This term a$so indi'ates

that the Se$f is eer?eistent and hen'e rea$! This theor+ of Se$f?eisten'e dis(roesthe theor+ that the indiidua$s #ere 'reated b+ od! In a''ordan'e #ith the (reious

#ord of 8aribhooh, this #ord further asserts 5indire't$+6 the essen'e of the a((earing

indiidua$ Se$f #ith the Su(reme Se$f or od or .rahman!

)ternal 2reators

=reators are 'a$$ed eterna$ from the re$atie (ers(e'tie of the initia$ see"er #ho(er'eies the 'reations and demands an e($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$soindire't$+ indi'ates that it is the Se$f that is the $ight or sentient thing giing $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$d is a seeming$+ eistent one #hi'h has norea$it+ at a$$ from the u$timate or abso$ute (ers(e'tie!

#S


31/53


there is no se'ond thing! This is the u$timate rea$it+ of #hateer is seeming$+a((earing in the rea$it+!

-! *yavahaarika Satyamor em(iri'a$ rea$it+ * this is (ut forth in order to e($ainthe #or$d #hi'h is (er'eied no# but has no rea$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 neer be an+ #or$d in .rahman! This ie# of no?#or$dis (roed b+ the sruthi as #e$$ as b+ e(erien'e during dee( s$ee( and$iberation! The #or$d 'an not be unrea$ a$so be'ause it is (er'eied at the

'urrent time and #hateer is (er'eied 'annot be unrea$ at this moment!

Therefore the #or$d is Anira'hanee+a or indes'ribab$e! Therefore the #or$d isgien the status of em(iri'a$ rea$it+! The #or$d has rea$it+ on$+ from a re$atie

ang$e and from the abso$ute (ers(e'tie, there is no #or$d at a$$!/! Prathibaasika Satyamor tem(orar+ rea$it+ * this is the rea$it+ of the dream

#or$d e(erien'ed as #e$$ as i$$usor+ e(erien'es $i"e sna"e seen in ro(e! Thisrea$it+ is "no#n in the #a"ing state as unrea$ itse$f but during the time of the

e(erien'es, these seem to be rea$! The +aahaari"a sat+am seems to berea$ een 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 neer be an+ 'reation! Whateer is seen or (er'eied no# is

seeming$+ eisting unrea$it+ on the rea$it+ and an i$$usor+ e(erien'e!

Atma Rahas+am ? /) ? Se'ret of the Se$f


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Sloka F ! Rituals and #ractices 8%arma and Upasana9

Andham tamah (raishanthi +e aidh+aam u(aasatheTatho bhoo+a ia te tamah +a u idh+a+aam rathaah!


Ye * #hoU(asathe * fo$$o# or #orshi(

Aid+a * aid+a or ritua$s

Andham tamah (raishanthi * the+ enter into b$inding dar"ness!

.hoo+ah ia tamah * into dar"ness #hi'h is eri$+ greaterTatah * than this b$inding dar"ness 5#hi'h the+ enter #ho #orshi( rites6

Ya u * the+ #hoVidh+a+aam rathaah * are engaged in u(asana or meditation of ods!


Those #ho #orshi( or (erform rites, the+ enter into b$inding dar"ness! reater thanthis b$inding dar"ness, the+ enter #ho are engaged in u(asana or meditation ofods!

)*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 neer $ead to rea$iBation! Ritua$s arise out of desire and desire isborn of ignoran'e! Hen'e ritua$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$ute Eisten'e, =ons'iousness and .$iss! Whateer isbeing seen, #hateer is (er'eied 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 neer $ead torea$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 negatethe (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 mindbe'omes (ure! Su'h a (ure mind a$one 'an gras( the u$timate rea$it+ that %I am

.rahman, I am od, eer+thing is Me on$+&! This im(ort about right attitude of doinga'tion is being e($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 eer+#here and eer+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


33/53


This is #hat is found in Saiaas and Vaishnaaas fighting amongst ea'h other about#hi'h od is great, Vishnu or Sia This ha((ens due to ignoran'e about the

u$timate rea$it+! Thus, meditation #hi'h is (erformed in order to gain 'on'entrationand remoa$ of $atent tenden'ies 5remoa$ 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 ods5#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 eer+#here is not "no#n, then both $ead one to ignoran'e and sorro# a$one!

The U(anishad in the net 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 5bothresu$ts are tem(orar+ on$+ 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


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Sloka G ! Rituals and #ractices 8%arma and Upasana9 ! 4oth have di$$erentresults

An+adea ahur idh+a+aa an+ad ahur aidh+a+aa

Ithi shushruma dheeranaam +e nasthad i'ha'ha"shire!


An+at ea idh+a+aa * different resu$t is attained through U(asana

Ahur * the+ sa+

An+ad aidh+a+aa * different resu$t is a'hieed through ritua$sAhur * the+ sa+

Ithi * Thus

Shushruma dheeranaam * #e hae heard tea'hing of #ise (eo($eYe * #ho

Vi'ha'ha"shire * hae e($ainedTad * that 5both a'tion and u(asana6

Nah * to us


LThe+ sa+ that different resu$t is a'hieed through u(asana and different resu$t isa'hieed through ritua$s>K thus, #e hae heard the tea'hing of #ise (eo($e #ho hae

e($ained that to us!

)*planation

A'tion and (ro(itiation of ods both hae different resu$ts! This is er+ mu'h eidentfrom arious s'ri(tures as #e$$ as from e(erien'e!

.rihadaran+a"a U(anishad te$$s that ritua$s $eads one to 8itr $o"ah or $and of manes!The u$timate that a ritua$ 'an gie is sta+ in heaen for some time! A$$ s'ri(tures

(ro'$aim that #hen a (erson does good deeds he attains heaen and enjo+s the($easures in heaen for some time 5the time might be er+ huge 'om(ared to the

time on earth6! .ut #hen the resu$ts of the good deeds are enjo+ed and no resu$tssti$$ remain, the (erson returns ba'" to Earth!

Ramana Maharshi in U(adesa Saram sa+s

Krithi 'ahodadau Patana KaaranamPha)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'ethe+ obstru't the (rogress of a s(iritua$ as(irant!

Fruits of a'tions #hi'h are $imited hae 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 andtime6 'an gie on$+ $imited fruits 5$imited b+ s(a'e and time6!

Atma Rahas+am ? /0 ? Se'ret of the Se$f


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Therefore an+ ritua$ 'an (rodu'e on$+ non?eterna$ fruits #hi'h is in the form ofattainment 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$d of theod! The s'ri(tures (ro'$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 $ies as mone+ a$one! If a(erson 'onstant$+ thin"s about #omen, ea'h moment he $ies as #omen a$one 5Here

as #omen means that he $ies #ith the thought of #omen a$one and a$$ his a'tions

are to#ards attainment of #omen6! Simi$ar$+ #hen a (erson 'onstant$+ thin"s abouta form?od, he eri$+ attains the #or$d of the od 5due to the 'onstant thought of

the od6! .ut here, the (erson hasn>t e(iated a$$ his asanas and hen'e he returnsba'" to Earth and 'ontinues the '+'$e of birth and death unti$ a$$ asanas get

e(iated!

Thus, #hen #e ana$+Be the fruits of ritua$s and meditation on form?od, both thesehas aried resu$ts 5een though the resu$ts are non?eterna$ in both the 'ases6!

The main obje'tie of the U(anishad to te$$ that both ritua$s and u(asana haedifferent resu$ts is to 'ondemn both being (erformed indiidua$$+! .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 e(iates his asanas as #e$$ as he getsmerged 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'$aims this in the net s$o"a!

Atma Rahas+am ? /9 ? Se'ret of the Se$f


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

Vidh+aam 'ha aidh+aam 'ha +asthad eda ubha+am sahAidh+a+aa mrit+um teertha idh+a+aa amritam ashnuthe


Vidh+aam 'ha aidh+aam 'ha * .oth ritua$s and #orshi(Yah tad ubha+am eda * He #ho "no#s these t#o,

Sah * He

Aidh+a+aa mrit+um teertha * b+ 'rossing oer death through ritua$sVidh+a+aa amritam ashnuthe * attains immorta$it+ through #orshi(!


He #ho "no#s these t#o together, ritua$s and #orshi(, he attains immorta$it+

through #orshi(, b+ 'rossing oer death through ritua$s!

)*planation

Ritua$s and #orshi( are not to be (erformed b+ different (eo($e, een though bothhae different resu$ts! These are t#o su''essie ste(s to u$timate rea$it+! .oth hae

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 ofthe mind or =hitta suddhi! Se'ond is jnaana (raa(thi or rea$iBation of the u$timate

rea$it+! Rea$iBation here denotes e(erien'e of the abso$ute non?dua$ Se$f!

=hitta suddhi or (urifi'ation 'an be had on$+ through ritua$s! Here ritua$s doesn>tmean agnihotra or sandh+a andhana a$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+ e(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'his the bottom of the $a"e is not seen or e(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+sEsho 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)amdhyaayamaanah

Those #hose mind has been (urified through "no#$edge 5and its (rereGuisite ofa'tion #ithout e(e'tation6, the+ see the Se$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


37/53


38/53


39/53


Sloka = ! worship o$ #rakrithi and 0iranyagarbha per$ormed together

leads to immortality

Sambhootim 'ha inaasham 'ha +asthad eda ubha+am sahinashena mrit+um teertha sambhoot+aa amritam ashnuthe


Sambhootim 'ha inaasham 'ha * .oth Unmanifested 58ra"rithi6 and the @estru'tion

5Hiran+agarbha6Yah tad ubha+am eda * He #ho "no#s these t#o,

Sah * Heinashena mrit+um teertha * b+ 'rossing oer death through Hiran+agarbha

Sambhoot+a amritam ashnuthe * attains immorta$it+ through Unmanifested!


He #ho "no#s these t#o together, 8ra"rithi and Hiran+agarbha, he attains

immorta$it+ through 8ra"rithi, b+ 'rossing oer 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 (reious t#o s$o"as! Here La> has to beadded before Sambhootim #hi'h has to be ta"en as Asambhootim! This is be'ause

b+ @estru'tion 5inashena6, Hiran+agarbha is meant and not 8ra"rithi!

There are arious theories to e($ain 'reation a''ording to the s'ri(tures! The most$+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 hae formu$ated a

'reation theor+ a''ording to the U(anishads! Ma+a or the i$$usor+ (o#er of .rahmanis 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 asA+a"tam! It is a state #hi'h be'omes the 'ause for a$$ other 'reations! A (erson 'an

'om(are Aa"tam #ith the dee( s$ee( state #here there is no se'ond obje't and theSe$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 andeffe'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 eer+thing(er'eied or non?(er'eied are .rahman or =ons'iousness a$one! Therefore, these

both are termed .rahman!

Atma Rahas+am ? /< ? Se'ret of the Se$f


40/53


The u$timate rea$it+ of these both 'ausa$ and effe't .rahman is Nirguna .rahman5.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 inro(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'tiities to#ards "i$$ing the sna"eor doing ana$+sis of the sna"e, he is (ro'eeding to#ards utter ignoran'e a$oneK a$$his a'tiities #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 .rahmansindiidua$$+! 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$$! These (o#ers are siddhisa$one and it is er+ #e$$ "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"rithior =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+eisten'e a$so and hen'e #hen he $eaes this bod+, he gets absorbed into the'ause6!

Thus, #orshi( of both 'ausa$ and effe't .rahman gies se(arate resu$ts on$+! The

U(anishad thus te$$s that these both are not to be #orshi((ed se(arate$+ buttogether b+ a sing$e (erson!

When a (erson #orshi(s both these as the u$timate rea$it+ of .rahman a$one, then

his aid+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 neer to return ba'" again sin'e he has

rea$iBed the u$timate rea$it+! If a (erson #orshi(s 8ra"rithi and gets absorbed into8ra"rithi #ithout rea$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 aid+a hasbeen 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 $iing is 'a$$ed 2eean Mu"ti! .ut #hen the bod+

is destro+ed, he gets merged into .rahman on'e and for a$$! He then neer returns

ba'"! This is termed as Videha Mu"ti 5$iberation from bod+6! Thus, U(anishad te$$sthat if a (erson #orshi(s Manifested as #e$$ as Unmanifested 'onsidering them as

the u$timate rea$it+ of .rahman, he gets $iberated and attains eterna$ b$iss inherentin the Se$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 net 0erses 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!



41/53


Sloka ! #rayer to Sun 5od

Hiranma+ena (aatrena sat+as+a a(ihitam mu"hamTat tam (ooshan a(aarinu sat+a dharmaa+a drishta+e


Sat+as+a mu"ham * the fa'e of Truth or .rahmanA(ihitam * is 'oered or ei$ed

Hiranma+ena 8aatrena * b+ a go$den orb!

8ooshan * 7 Sun godDTat tam * that +ou

A(aarinu * unei$ or remoeSat+adharmaa+a drishta+e * for Me, #ho am a (erson fo$$o#ing sat+am and dharma,

to e(erien'e the Truth!


The Truth or .rahman is ei$ed b+ a go$den orb! 7 Sun godD Ma+ +ou ($ease unei$

the truth so that I, #ho am a (erson fo$$o#ing righteousness and truth, ma+ be ab$eto a((rehend the Truth!

)*planation

This s$o"a gies the reason #h+ een though the u$timate rea$it+ of %I am .rahman&is the Truth and eer+one is .rahman a$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$den orb of sense obje'ts!.rahman, #hen 'oered b+ ignoran'e, seems to be'ome the indiidua$ jeea! This

indiidua$ E7 thereafter #ith the he$( of the mind and the sense organs be'omes

etroerted! Thus jeea be'omes the 1artha or doer and .ho"tha or enjo+er b+enjo+ing the sense obje'ts! Eer+ (erson #ho has not +et rea$iBed the Se$f #anders

into enjo+ing the eterna$ sense obje'ts! Hiran+a or go$d is something that gets theattra'tion of eer+ (erson! Hen'e, in Vedanta, sense obje'ts are a$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 etroerted! When he thus be'omes etroerted,

the distra'tions or (roje'tions are remoed! No#, the (erson just has to remoe theignoran'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

Viasan first! And from iasan, the tradition 'ontinued!

This te$$s us that Sun od is .rahman a$one as a (erson #ho "no#s .rahmanbe'omes .rahman!

Another reason is that od or ish#ara is not dire't$+ (er'eied 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


42/53


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$it+ isnot there, then Ego easi$+ '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 remoed so that

the rea$it+ of Se$f is rea$iBed 5"no#ing #hi'h a (erson gets $iberated and rejoi'es inthe eterna$ b$iss of the Se$f6!

Satya,harmaaya

The U(anishad #ith the aboe #ord (uts forth the (re?reGuisite through #hi'hignoran'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 orEisten'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$d s(ea" the truth 5at the em(iri'a$

$ee$6! .ut it on$+ means that a (erson shou$d a$#a+s abide b+ the u$timate rea$it+! A(erson shou$d neer forget the u$timate rea$it+ #hateer 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 $ies of Ramana Maharshi,

Sri Rama"rishna 8aramahamsa, S#ami Vie"ananda et'! A $oer a$#a+s thin"s abouthis $oe! He might be #riting an eam but sti$$ one (art of his mind #i$$ be engaged

in thin"ing about his $oe! A see"er shou$d hae simi$ar attitude! He shou$d a$#a+sremember the u$timate rea$it+ of .rahman #hi'h is the goa$ to be a'hieed!

@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 .hagaatham that

#hen Su"ra'har+a te$$s his dis'i($e Mahaba$i not to gie three?feet $and to Vamanaas Vamana is Vishnu a$one and the daana #i$$ 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 gae

is ha vasya upanishad

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