॥ सत्-दर्शनम्-नोट्स ॥ Sat-Darshanam-Notes . உள்ளது நாற்பது (-னொட்ச)

~~~~~॥ सत्-दर्शनम्-नोट्स ॥~~~~~ 
~~~~~Sat-Darshanam-Notes ~~~~~. 
உள்ளது நாற்பது- (னொட்ச)


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SAT-DARSHANAM 
(सद्दर्शनम्‌)
உள்ளது நாற்பது .
(Forty Verses about THAT which IS)
Purpose :
To present this Great Tamil Text for the 
information of the interested friends only.
Verse 1.
सत्प्रत्ययाः किं नु विहाय सन्तं ?
हृद्येष चिन्तारहितो हृदाख्यः ।
कथं स्मरामस्तममेयमेकं ?
तस्य स्मृतिस्तत्र दृढैव निष्ठा ॥
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*
Without something that exists, can there be notions of existence ?
Free of thoughts, it is there, the Inner being, named the Heart.
How then to conceive it is the question - It is inconceivable.
To conceive it is but to be it, in the Heart.
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V.V.:Existence (सत्‌ ) and Awareness (चित्‌) of it are core and essential, self-evident aspects of Reality.By no logic or experience this simple and the foremost truth can be denied/refuted. It is there ever felt, but the thoughts put a cloak upon the awareness of this truth.So thinking may never help understanding this Reality, which is ever-attained by all beings as the SELF. To awaken about it one has to abide firmly in this truth (Heart), without an interruption of thoughts, that cause a distraction .


M .I.W: Existence-Awareness is not something that can be realized in thoughts-concepts. It is the Reality from which thoughts and concepts arise. It is the Essence of the mind and all its activities. We ARE that Essence. Existence-Awareness.


V. V. : We can say "Self-enquiry" may be the only way to enter the Self (removal of ignorance about our true essence). Because no one denies the existence of oneself, and his/her knowledge of one's being. But this knowledge is very clumsy, yet that is the only clue where-from one can start.
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*
மங்கலம் (mangalam)
உள்ளதல துள்ளவுணர் வுள்ளதோ வுள்ளபொரு
ளுள்ளலற வுள்ளத்தே யுள்ளதா - லுள்ளமெனு
முள்ளபொரு ளுள்ளலெவ னுள்ளத்தே யுள்ளபடி
யுள்ளதே யுள்ள லுணர்வாயே - யுள்ளே


விளக்கம்:உள்ளதாகிய மெய்ப்பொருள் இருந்தாலன்றி 'இருக்கிறோம்' என்னும் இருப்புணர்வு தோன்றுமா? அது எண்ணங்களற்ற இதயத்தில் இருப்பதால், இதயம் என்று கூறப்படும் அந்த உண்மைப் பொருளைத் தியானிப்பது எப்படி? அது உள்ளத்தில் எவ்வாறு உள்ளதோ அவ்வாறு நாம் இதயத்தில் இருப்பதே அதை தியானிப்பதாகும் என்று உணர்வாயாக.
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*
Verse 2.
मृत्युञ्जयं मृत्युभयाश्रितानाम्‌,
अहं-मतिर्मृत्युमुपैति पूर्वम्‌ ।
अथस्वभावादमृतेषु तेषु,
कथं पुनर्मृत्युधियोऽवकाशः ? ॥
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Those lose at once their selves,who from fear of death,
Seek refuge in the Lord, Conquerer of death,
Then by nature, immortal are they,
How then is thought of death to them ?
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*
 Those who surrender their ego to the One Lord Shiva, The Conquerer of death,are freed from the claws of death and death loses it's hold onto them. Thus, being immortal in their very being, What is the thought of death to them ?
In utter humility (Devotion) To the lord, ego gets dissolved. The ego dies,and the devotee loses fear of death.
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*
2.மரணபய மிக்குளவம் மக்களர ணாக
மரணபவ மில்லா மகேசன் -சரணமே
சார்வர்தஞ் சார்வொடுதாஞ் சாவுற்றார் சாவெண்ணஞ்
சார்வரோ சாவா தவர்நித்தர் - பார்வைசேர்


விளக்கம்:மனத்துள்ளே மரணபயம் தீவிரமாக உள்ளவர்கள் 
மரண பயம் இல்லாத மகேசனிடம் அடைக்கலம் புகுந்து பந்த
பாசங்களும்,ஜீவபாவமும் ஒழிந்து சாவாத்தன்மை அடைந்து
ஜீவன் முக்தர்களாவர்.பிறகு அவர்கள் மரணத்தைப்பற்றி
நினைப்பார்களோ? (இல்லையென்க)
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Verse 3.
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सर्वैर्निदानं जगतोऽहमश्च,
वाच्यः प्रभुः कश्चिदपारशक्तिः ।
चित्रेऽत्र लोक्यं च विलोकिता च,
पटः प्रकाशोऽप्यभवत्स एकः ॥ 
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*
सर्वैः निदानं जगतो अहमः च,
वाच्यः प्रभुः कश्चित्‌ अपार शक्तिः ।
चित्रे अत्र लोक्यं च विलोकिता च,
पटः प्रकाशो अपि अभवत्‌ स एकः ॥
___________
Of 'myself' and the world,
All the cause admit - a Lord of limitless power,
In this world-picture, the canvas, the light,
The seer and the seen - all are He, the one.
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*
 That Supreme, Only power is the cause of 'myself' 
and the world perceived by 'me'.One may be not 
clear about the nature of that cause, but one can not
deny 'His' existence, which is self-evident in the form 
of 'me' and my world.
He is also The Supreme Intelligence, and so never 
an inert power of nature. On the contrary He Himself 
is All the manifest and the potential of the manifest as 
well.Understanding this aspect of REALITY leads one
to spontaneous surrender to Him.
____________________________
*
M.I.W. :Why has the Supreme Intelligence brought 
forth a world such as ours,where there is so much 
suffering? Why does suffering exist?


V.V. :
Did He tell you that He inflicts suffering ?
No, something is wrong with our mind.
The Supreme Intelligence being ALL, IS the 
Subjective as well as the Objective Reality also.
He Is the World. He Himself suffers as Jeeva 
(individual soul). When the reality of Jeeva is enquired 
into, the world, and the Jeeva merge into Him, The Only
non-dual Reality remains as the ever unchangeable substratum.
So, what is wrong with our mind ?
The thought which has its root in "I-thought".
- The "I-thought".
"I-thought" can not exist without an objective support.
When one no more identifies 'oneself' i.e. "I-thought" 
with anything, Pure awareness is revealed.
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*


Verse 3.
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सर्वैर्निदानं जगतोऽहमश्च,
वाच्यः प्रभुः कश्चिदपारशक्तिः ।
चित्रेऽत्र लोक्यं च विलोकिता च,
पटः प्रकाशोऽप्यभवत्स एकः ॥ 
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*
सर्वैः निदानं जगतो अहमः च,
वाच्यः प्रभुः कश्चित्‌ अपार शक्तिः ।
चित्रे अत्र लोक्यं च विलोकिता च,
पटः प्रकाशो अपि अभवत्‌ स एकः ॥
___________
Of 'myself' and the world,
All the cause admit - a Lord of limitless power,
In this world-picture, the canvas, the light,
The seer and the seen - all are He, the one.
___________________________
*
 That Supreme, Only power is the cause of 'myself' 
and the world perceived by 'me'.One may be not 
clear about the nature of that cause, but one can not 
deny 'His' existence, which is self-evident in the form
of 'me' and my world.
He is also The Supreme Intelligence, and so never 
an inert power of nature. On the contrary He Himself 
is All the manifest and the potential of the manifest as 
well.Understanding this aspect of REALITY leads one
to spontaneous surrender to Him.
____________________________
*
M.I.W. :Why has the Supreme Intelligence brought forth
a world such as ours, where there is so much suffering? 
Why does suffering exist?


V.V.:
Did He tell you that He inflicts suffering ?
No, something is wrong with our mind.
The Supreme Intelligence being ALL, IS the Subjective 
as well as the Objective Reality also. He Is the World. 
He Himself suffers as Jeeva (individual soul). When the
reality of Jeeva is enquired into, the world, and the Jeeva
merge into Him, The Only non-dual Reality remains as 
the ever unchangeable substratum.
So, what is wrong with our mind ?
The thought which has its root in "I-thought".
- The "I-thought".
"I-thought" can not exist without an objective support.
When One does no more identifies 'oneself' i.e. this 
"I-thought" with anything, Pure awareness is revealed.
As long as this "I-thought" continues (appears) to exist.
It is our duty to trace it's Source, (A Hint : Which is the 
Supreme Itself !), or surrender oneself to Him.
One can also trace the root of 'sorrow'/suffering, and 
one can immediately see that the deluded mind is the 
only cause.
It requires attention and intention.
Thanks for asking the q, though I think you have asked 
this one just for pleasure ? Am I right ?


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*நாமுலகங் காண்டலா னானாவாஞ் சத்தியுள
வோர்முதலை யொப்ப லொருதலையே - நாமவுருச்
சித்திரமும் பார்ப்பானுஞ் சேர்படமு மாரொளியு
மத்தனையுந் தானா மவனுலகு - கர்த்தனுயிர்


விளக்கம்: கண்களுக்ப் புலப்படும் இந்த உலகத்தை நாம் காண்பதால் பற்பல சக்தியைக் தன்னிடம் உடைய ஒரு முதற்பொருளை ஒப்பு கொள்வது எல்லோருக்கும் சம்மதம்.உலகச் சித்திரங்களும் அவற்றைக் காணும்
ஜீவனும், சித்திரங்களுக்கு ஆதாரமான திரையும் அவற்றைப் 
பிரகாசப்படுத்தும் சைதன்ய ஒளியும் இவை அனைத்துமாக விளங்குபவன் 'தான்' என்னும் ஆத்மாவாகிய அந்த முதற் பொருளாகும்.
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Verse 4.
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आरभ्यते जीवजगत्परात्म-
तत्त्वाभिधानेन मतं समस्तं ।
इदं त्रयं यावदहंमति स्यात्‌
सर्वोत्तमाऽहंमतिशून्यनिष्ठा ॥
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*
God, world and soul,
From this triple truth, all religions proceed.
While the ego reigns, the three are apart.
Transcending all states is the poise of Self where ego is lost.
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*
மும்முதலை யெம்மதமு முற்கொள்ளு மோர்முதலே
மும்முதலாய் நிற்குமென்று மும்முதலு - மும்முதலே
யென்னலகங் கார மிருக்குமட்டே யான்கெட்டுத்
தன்னிலையி னிற்ற றலையாகுங் - கொன்னே
விளக்கம்: எந்த மதமாயினும் முதலில் மூன்று 
தனிப்பொள்களை(உலகு, கடவுள், உயிர்)ஏற்றுக் கொள்ளும். பிறகு விசாரித்து இப்படி மூன்று தனிப்பொள்களாகத் தோன்றுவது ஒரு முதற்பொருள்தான் என்றும்,அப்படி அல்ல எப்போதும் இந்த மூன்று பொருள்களும் தனி முதற் பொருள்களே என்று கூறுவதும் அகங்காரம் இருக்கும் வரையில்தான் அகங்காரத்தை அழித்து சொரூப நிலையில் நிற்பதே தலைசிறந்த நிலையாகும்.
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Verse 5.
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सत्यं मृषा वा चिदिदं जडं वा
दुःखं सुखं वेति मुधा विवादः ।
अदृष्टलोका निरहंप्रतीति-
र्निष्ठाऽविकल्पा परमाऽखिलेष्टा ॥
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*‎'All this is Real, the Conscient, the Delight.'
'No, it is the reverse, ' -Such are quarrels vain.
Agreeable to all, from uncertainty aloof, is the state exalted,
Where the ego lives not, nor the world is seen.
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*


உலகுமெய்பொய்த் தோற்ற முலகறிவா மன்றென்
றுலகுசுக மன்றென் றுரைத்தெ - னுலகுவிட்டுத்
தன்னையோர்ந் தொன்றிரண்டு தானற்று நானற்ற
வந்நிலையெல் லார்க்குமொப் பாமூனே - துன்னும்
விளக்கம்:குளறுபடியான இந்த உலகம் சத்தியம் அல்ல,
அது பொய்த் தோற்றம், உலகு அறிவுள்ளது - இல்லை 
ஜடம் என்றும், உலகு இன்பமானது அல்ல துக்கமானது
என்றும் இப்படி வீண் வாதம் புரிவதால் பயன் என்ன? 
உலகு இயல்பைப் பற்றி ஆராய்ச்சி செய்வதை விட்டு தன்
சொரூபத்தை விசாரித்து அறிந்து ஜீவனும், பரமும் ஒன்றே
என்ற அத்துவித பாவமும், இரண்டே என்ற துவித பாவமும்
நீங்கி நானென்னும் ஜீவபாவமற்று விளங்கும் அந்த உண்மை
நிலையானது அனைவருக்கும் ஒப்பக் கூடியதாகும்.


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Verse 6.
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सरूपबुद्धिर्जगतीश्वरे च
सरूपधीरात्मनि यावदस्ति ।
अरूप आत्मा यदि कः प्रपश्येत्‌
सा दृष्टिरेकाऽनवधिर्हि पूर्णा ॥
________________________
*


सरूप बुद्धिः जगति ईश्वरे च 
सरूप धीः आत्मनि यावत्‌ अस्ति ।
अरूप आत्मा यदि कः प्रपश्येत्‌
सा दृष्टिः एका अनवधिः हि पूर्णा ॥
----------------------------------------------
To him who holds the self as having form
God has form and so has the world.
But who is there to see in the formless self ?
Itself is the Eye-Limitless, one and full.
____________________________
*
One who identifies oneself in the form of a particular
name, body and the activities, experiences, knowledge,....
relations, of that 'form', assumes oneself a 'person'. He 
can not deny that he was born and will die one day. 
For Him the world is an entity where there are countless
other creatures like him.
He has to admit also that he does not know the Power and 
Intelligence, that brings him and the world in existence. 
So the Trinity of God (The Intelligence Principle), the self 
(I, person, jeeva) and the world are but 3 aspects of ONE 
WHOLE REALITY.
When one thinks oneself a 'person' with a form, he can 
understand by simple logic that there is some Ultimate 
Cause of this whole existence with innumerable names 
and forms.So he takes him as Formless (Niraakaar) or with
a specific name and form, according to his inclinations. If 
He accepts oneself as formless, Whole, He can not be separate 
from that truth.And then God (Ishwar) is formless Truth for him.
______________________________
*


உருவந்தா னாயி னுலகுபர மற்ற
முருவந்தா னன்றே லுவற்றி - னுருவத்தைக்
கண்ணுறுதல் யாவனெவன் கண்ணலாற் காட்சியுண்டோ
கண்ணதுதா னந்தமிலாக் கண்ணாமே -யெண்ணில்


விளக்கம்: மாமிச பிண்டமாகிய தேகமே நான் என்னும் 
உருவமானால், உலகமும், கடவுளும் அவ்வாறே உருவம் 
உள்ளவராவர். தான் தேகம் அல்ல என்று அறிவானாகில் 
உலகு, உயிர்கள், கடவுள் ஆகிய உருவங்களைக் 
காணக் கூடியவன் எவன்?காண்பது எப்படி? பர உயிர்களின் 
உருவத்தைப் பார்க்கும் மனமாகிய அந்தக் கண்தான் இப்போது 
எல்லையில்லா ஞானக் கண்ணாகிய ஆன்மாவாக விளங்குகிறது.
மணமாகிய கண்ணில்லாமல் காட்சிகள் தோன்றுவது உண்டோ? 
இல்லை என்க.


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*






Verse 7.
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यत्पञ्चकोशात्मकमस्ति देहं 
तदन्तरा किं भुवनम्‌ चकास्ति ।
देहं विना पञ्चविधं तदेतत्‌
पश्यन्ति के वा भुवनं भणंतु ॥
__________________________
Fivefold is the bodily sheath.
Apart from it, the world appears not. Can it ?
Without the five-fold body,
Where are they that cognize the world ?
__________________________
*यत्‌ पञ्चकोशात्मकम्‌ अस्ति देहं
तत्‌ अन्तरा किं भुवनं चकास्ति ।
देहं विना पञ्चविधं तत्‌ एतत्‌
पश्यंतु के वा भुवनं भणंतु ॥
______________________________
*


The discourse upon seeing self's form or embodied 
existence raises the question of the nature of the 
EMBODIMENT itself. This verse (6) says that this
embodied existence is five-fold, and that consciousness
of the world of forms (in any state, dream or awakening 
or 'trance' / unconscious state etc.) is due to identifying 
itself with any of the five bodily sheaths.
_____________________________
*




 ‎7.உடல்பஞ்ச கோச வுருவதனா லைந்து
முடலென்னுஞ் சொல்லி லொடுங்கு - முடலன்றி
யுண்டோ வுலக முடல்விட் டுலகத்தைக்
கண்டா ருளரோ கழறுவாய் - கண்ட
_________________________
விளக்கம்: ஆராயுங்கால் சரீரம் என்பது ஐந்து 
கோசங்கள் அடங்கிய உருவமாகும் ஆகையினால் 
உடல் என்ற ஒரே பெயரில் ஐந்து கோசங்களும் 
அடங்கும். தேகம் இல்லாத நிலையில் உலகத் 
தோற்றம் இருக்க முடியுமோ? நான் என்று 
அபிமானிக்கும் தேக சம்பந்தமில்லாமல் இந்த 
உலகத்தைக் கண்டேன் என்று சொல்லக்கூடியவர் 
யாராவது உள்ளனரோ? சொல்வாயாக.
______________________________
*










Verse 8.
___________________
शब्दादिरूपं भुवनं समस्तं
शब्दादिसत्तेन्द्रियवृत्तिभास्या ।
सत्तेन्द्रियाणां मनसो वशे स्यात्‌
मनोमयं तद्‌ भुवनं-वदामः ॥
______________________
Sound and form, smell, touch and taste,
-these make up the world.
Upon these the senses let the light.
In mind's domain the senses move.
Hence the world is but the mind.
_______________________
*
The appearance / experience of the world is subject 
to the sensory perceptions. Sensory perceptions can 
not be apart from the mind. Therefore the world as 
perceived through senses is subject to the mind and 
has never an independent and separate existence 
apart from the mind.
________________________
*
First we assume there are 2 worlds, 
and then (try to ) distinguish them !
The world-picture made by the totality of our memory 
of sensory perception nowhere exists . This world-picture
(image in mind) is not the Real world.So the 'phenomenal
 world' is just a conventional utility.And the 'noumenal' 
is 'Knowing' itself. It is neither knowledge (information),
nor can be realized in terms of 'knowledge'. But one can 
understand the falsehood of appearances, and in doing 
so one gets a glimpse, / realizes the 'noumenal' world /
Truth of Being. There, the Being is Knowing and the 
Knowing is Being. There is neither the knowledge, nor 
the ignorance.
___________________________
*
The material (objective) world and the Consciousness 
(subjective) are two aspects of One Undivided Whole 
Truth (Supreme Intelligence Principle, that is the only 
material and ). This Intelligence is the only substratum 
and pure existence . When a material system (say organism)
reaches a particular level of development, The light of 
consciousness/intelligence gets reflected/ shines through it 
with a sense of 'me'.This 'me' identifies itself with different
perceptions (say 5 enumerated above). This exists not, but 
due to relative levels of 'facts' experienced by it, an I-thought 
rises and sets again and again in the brain of the organism. 
The 'memory' of this I-thought makes an impression of it's 
relative stability as compared to the other perceptions and 
thoughts.And no doubt an organism is an evolved biological 
system in which the brain is the only place/organ that 
produces and 'FORMULATES' Thoughts. The I-thought 
becomes the pivot/ centre around which all other thoughts 
and experiences keep revolving. Thus the I-thought becomes 
most prominent. It survives due to ignorance only. Ignorance
- identifying 'oneself' with a particular form .It is all contained
in Intelligence that gives rise to this manifestation, which one 
takes to be separate from oneself, until identification lasts.
Raman's Teaching suggests us to explore into and understand 
the nature of I-thought and how identification takes place.
The world-appearance is the result of sensory-perceptions, 
which are beautifully spun into a world-image. The brain 
constantly keeps 'saving' and 'editing' this picture. If it stops 
even for a moment, the world is gone !
____________________________
*
 ‎8.உலகைம் புலன்க ளுருவேறன் றவ்வைம்
புலனைம் பொறிக்குப் புலனா - முலகைமன 
மொன்றைம் பொறிவாயா லோர்ந்திடுத லான்மனத்தை
யன்றியுல குண்டோ வறைநேரே - நின்ற


விளக்கம்:கண்ணால் காணும் இந்த உலகம் ஐந்து விதமான 
விஷய உணர்ச்சிகளின் உருவமேயாகும். சுவை, ஒளி, 
ஸ்பரிசம், ஓசை, நாற்றம் என்னும் ஐந்து உணர்ச்சிகளும் 
ஐந்து இந்திரியங்களாகிய மெய்,வாய்,கண், மூக்கு, செவிகளுக்கு
அறியக்கூய விஷயங்களாகும். ஐம்புல விஷயங்களின் 
உருவமாகிய உலகத்தை மனம் ஒன்றே ஐந்து இந்திரியங்களின்
வழியாக அறிந்து கொள்வதினால் மனத்தைத் தவிர 
அதற்கன்னியமாக உலகம் உள்ளதோ? சொல்.
__________________________
*






Verse 9.
_____________________________


धिया सहोदेति धियास्तमेति
लोकस्ततो धीप्रविभास्य एषः ।
धीलोकजन्म्क्षयधाम पूर्णम्‌
सद्वस्त् जन्मक्षयशून्यमेकम्‌ ॥


Thought and world together rise and together set.
Still by thought the world is lit.
In Existence Real, thought and world are formed and lost.
One and perfect, unborn is That, unending too.
______________________________
*
धिया सह उदेति धिया अस्तमेति
लोकः ततः धीप्रविभास्य एषः ।
धी लोक-जन्मक्षय-धाम पूर्णम्‌
सद्वस्त् जन्मक्षयशून्यम्‌ एकम्‌ ॥
The world rises and sets along-with the thought (of the world, or its content).So There is a 'consciousness' in which, where these two aspects of one phenomenon appear and disappear repeatedly.Thought is thus the place where world becomes manifest and lost.Thought itself keeps rising and setting.
There is no doubt, a ground,Which is neither born nor dies, which is ever un-born,It is the abode, the Self, which rises or sets not.
(In this way, one can understand and fix attention onto the Self.)
_____________________________
*


Verse 10.
_______________________


भवन्तु सद्दर्शनसाधनानि
परस्य नामाकृतिभिः सपर्याः ।
सद्वस्तुनि प्राप्ततदात्मभावा
निष्ठैव सद्दर्शनमित्यवेहि ॥
For perception of the Truth, worship of the Supreme In name and form is means indeed.
But the state of being That in natural poise of Self,
That alone is perception true.
________________________
*




Verse 11.
________________________
द्वन्द्वानि सर्वाण्यखिलास्त्रिपुट्यः
किञ्चित्समाश्रित्य विभान्ति वस्तु ।
तन्मार्गणे स्याद्गलितं समस्तं
न पश्यतां सच्चलनं कदापि ॥
_________________________
Dualities and Trinities on something do hang.Supportless never appear they.That searched, these loosen and fall.There is the Truth. Who sees never wavers.
_______________________
*
द्वन्द्वानि सर्वाणि अखिलाः त्रिपुट्यः
किञ्चित् समाश्रित्य विभान्ति वस्तु ।
तत्‌ मार्गणे स्यात्‌ गलितं समस्तं 
न पश्यतां सत्‌-चलनं कदापि ॥
All divisions and differences essentially depend on some 'support'
That 'support' is the 'seer'.
Enquiring about the nature of the 'seer', Consciousness, चैतन्य,
One discovers the unwavering ground, That is 'Tat'
Achalam, ब्रह्म,अचल,(Immovable Brahman, The Self, The pure Witness),The 'I', Reality,............'Atman'........ Truth.
_______________________
*




Verse 12.
______________
विद्या कथं भाति न चेदविद्या
विद्यां विना किं प्रविभात्यविद्या ।
द्वयं च कस्येति विचार्य मूलं
स्वरूपनिष्ठा परमार्थविद्या ॥
____________


If ignorance were not, how can knowledge be ?
If knowledge were not, how can ignorance be ?
Searching close the source of both,
Settled state there is knowledge true.
________________
*
विद्या कथं भाति न चेत्‌ अविद्या
विद्यां विना किं प्रविभाति अविद्या ।
द्वयं च कस्य इति विचार्य मूलं
स्वरूपनिष्ठा परमार्थ विद्या ॥
Knowledge dawns when there is ignorance.
Without knowledge, one remains unaware of ignorance also.
When one enquires about 'who' has the ignorance or the knowledge,
One finds-out 'oneself' as the only the Self,
-Beyond ignorance or knowledge.
That pure Understanding that transcends both, and 
Illuminates The Self is wisdom,
-The knowledge Supreme (Paramartha-Vidya).
What we take as 'knowledge' is basically information,
-About the world or the God.
This 'information' keeps changing and is forgotten with time.
How this information can be the True Knowledge ?
But One 'knows' oneself from the insight, and this knowledge
is non-verbal, it neither increases nor decreases.
But the mind forms a crust of so-called knowledge (information)
over this spontaneous wisdom.
When one becomes aware of this tragedy, the ignorance and 
the knowledge as the counterpart of ignorance, both are discarded.
Then one gets established in True silent Wisdom of the pure Being-Knowing.
___________________________
*




Verse 13.
______________
बोद्धारमात्मानमजानतो यो 
बोधः स किं स्यात्परमार्थबोधः ।
बोधस्य बोध्यस्य च संश्रयं स्वं
विजानतस्तद्द्वितयं विनश्येत्‌ ॥
________________
The knower knowing himself not,
Can knowledge such be awakening true ?
The self being seen, the support of both,
Dissolves the duality of knower and known.
___________________
*
बोद्धारं अजानतः यः 
बोधः सः किं स्यात्‌ परमार्थबोधः ?
बोधस्य बोध्यस्य च संश्रयं स्वं
विजानतः तत्‌ द्वितयं विनश्येत्‌ ॥
All the acquired knowledge lacks
this most important and essential
factor, 
-the knowledge (understanding) of
the 'self'.
Therefore the verasity of such acquired
knowledge is always doubtful.
In such knowledge, one may know 
very much, but knows not the 'self', 
The true knowledge is that where 
one knows about that support, where
originate the knower, the known and
the knowledge.
_________________________
*
An excerpt from Sat-Darshana Bhashya :
Knowledge of the knower, the subjective 
being, leads to the source, the Real. It is 
supreme knowledge; it is once again 
emphatically declared to be consciousness
different from both knowledge and ignorance.
_______________________
*






Verse 14.
__________________


निद्रा न विद्या ग्रहणं न विद्या
गृह्णाति किञ्चिन्न यथार्थबोधे ।
निद्रापदार्थग्रहणेतरा स्यात्‌
चिदेव विद्या विलसन्त्यशून्या ॥
__________________
Insensibility is no knowledge, nor is apprehension of objects seen.
Nothing is seen in awareness supreme.
Different from both is consciousness there.
No void is that - the knowledge, luminous and true.
_____________________
*


निद्रा न विद्या ग्रहणं न विद्या
गृह्णाति किञ्चित्‌ न यथार्थबोधे ।
निद्रा पदार्थ-ग्रहण-इतरा स्यात्‌
चित्‌-एव विद्या विलसन्ती अशून्या ॥
Sleep-like state of mind, when the objective world is not
sensed, is not 'knowledge'.
And neither the ordinary state of waking; -when
one perceives the worldly objects through the 5 senses,
is 'knowledge'.
The supreme knowledge is different from the both of 
them. It ever shines on it's own as the only presence,
beyond the two.
________________
*




Verse 15.
________________
सत्यश्चिदात्मा विविधाकृतिश्चित्‌
सिद्ध्येत्पृथक्सत्यचितो न भिन्ना ।
भूषाविकारा किमु संति सत्यं,
विना सुवर्णम् पृथगत्र लोके ॥
_________________
Consciousness, the Self alone is real.
Manifold is its form indeed.
Can they be real from the one apart ?
Separate are not the ornamental forms from gold,
their Reality. Can they be ?
____________________
*
सत्यः चिदात्मा विविध आकृतिः चित्‌
सिद्ध्येत्‌ पृथक्‌ सत्य-चितोः न भिन्नाः ।
भूषा-विकाराः किमु संति सत्यं
विना सुवर्णम् पृथक् अत्र लोके ॥ 
As the Gold remains Gold only, if it is in the form of any of its ornaments, Just So The Reality, Truth, Consciousness remain so, whatever be the name and form of the world we perceive.
________________
*




Verse 16.
तद्‌युष्मदोरस्मदि संप्रतिष्ठा
तस्मिन्‌ विनष्टेऽस्मदि मूलबोधात्‌ ।
तद्‌युष्मदस्मिन्मतिवर्जितैका
स्थितिर्ज्वलन्ती सहजात्मनः स्यात्‌ ॥
_________________
The notions 'He' and 'Thou' are bound with 'I'.
In the realized root of 'I' vanishes the 'I'.
In the inborn luminous state of self, the Real 'I'
Free of the notions, 'He', 'Thou' and 'I'.
_________________
*
तत्‌-युष्मदोः-अस्मदि संप्रतिष्ठा
तस्मिन् विनष्टे-अस्मदि मूलबोधात्‌
तत्‌-युष्मद्‌-अस्मद्‌-मति वर्जिता-एका
स्थितिः ज्वलन्ती सहजा-आत्मनः स्यात्‌ ॥
________________________


The notion of the 'third person' - 'he';
And the notion of the 'second person' -
'you',
Arise in the mind only for 'some-one',
Who refers to 'one-self' as 'I'.
'I' too is a notion in the mind,
And when the support, where-from this 
notion arises in the first place is sought-
out, it vanishes taking along-with the 
other two in it's stride.
What remains then is the pure light of
the Self.
___________________
*




Verse 17.
_____________________
भूतं भविष्यच्च भवत्स्वकाले
तद्वर्तमानस्य विहाय तत्त्वम् ।
हास्या न किं स्याद्गतभाविचर्चा
विनैकसंख्यां गणनेव लोके ॥
*
Past was present when that was current.
The future coming will then be present.
Unaware of the present in threefold time,
Vain to discourse on future and past,
Canst thou the numbers count, without the unit one ?
_____________________
_________________
*
The Purush (पुरुष), the Spirit that is beyond all
space and time, is yet pervasive of all space 
and enduring in all time. Hence one can get
at the ultimate Truth by contemplating upon
the true character of time and of space.
____________________
भूतं भविष्यत्‌ च भवत्‌ स्वकाले
तत्‌ वर्तमानस्य विहाय तत्त्वम्‌।
हास्या न किं स्यात्‌ गत-भावि चर्चा
विना-एक-संख्यां-गणना-इव लोके ॥
_______________________
Without understanding the nature of 'now', 
(which is eternal reality), one tries to say about
'future' or 'past'
This future is in imagination, and this past is in
memory only.
When the real past and the real future are seen 
as the parts only of the eternal 'now', that is neither
imagination, nor memory, one understands the reality
of time.
Talking about past and future without understanding
the nature of now is like calculating without taking 
note of '1' , the prime number, -the basis of all other 
numbers.
_______________________
*




Verse 18.
_______________
क्व भाति दिक्कालकथा विनाऽस्मान्‌
दिक्काललीलेह वपुर्वयंचेत्‌ ।
न क्वापि भामो न कदापि भामो
वयं तु सर्वत्र सदा च भाम:॥
_______________
Where is space without me and where is time ?
The body exists in space and time, but no body am I.
Nowhere I am, in no time I am.
Yet am I everywhere in all time.
_______________
*
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव भविष्यामः सर्वे वयमतः परम्‌ ॥
(गीता, अध्याय२, श्लोक १२)
There was never, nor will be (such) 
a time,
when I,'you' and these kings, ARE not.
As, there is no such 'past', 'present' and 'future',
'We' ARE (ever) beyond time.
Gita,Ch.2,v.12. :
na twevaaham jaatu 
naasam nemejanaadhipaah,
na chaiva na bhaviShyaamah 
sarve vayamatah param .
______________
*




Verse 19.
देहात्मभावे ज्ञजडौ समाना-
वेकस्य देहे हृदि दीप्त आत्मा ।
आक्रम्य देहं च जगच्च पूर्णं
परस्य मेयं तनुमात्र आत्मा ॥
____________________


Body is Self to the wise and the ignorant alike.
-To the body is limited the ignorant one's self.
The self effulgent in the Heart of the wise,
Possesses the body and the world around,
-And stands limitless and perfect.


____________________
*
देहात्म-भावे ज्ञ-जडौ समानौ,
एकस्य देहे हृदि दीप्त आत्मा ।
आक्रम्य देहं च जगत्‌ च पूर्णं,
परस्य मेयं तनुमात्रम्‌ आत्मा ॥


________________________
*




Verse 20.
अज्ञस्य विज्ञस्य च विश्वमस्ति
पूर्वस्य दृश्यं जगदेव सत्यम्‌ ।
परस्य दृश्याश्रयभूतमेकम्
सत्यं प्रपूर्णं प्रविभात्यरूपम् ॥
______________________
To the ignorant and the wise alike the world exists,
To the former, the world observed alone is real.
To the wise, the formless source of the visible,
Is the world, Real and Perfect.
______________________
*
Does and can the world really exist in the absence of the 'one', that perceives the world, and thinks this perceived world has an independent existence of it's own, separate from 'oneself' ?
This 'perceptual' experience that gives rise to the notions of the existence of an 'observed world' along-with an 'observer' of it, can take place in 'consciousness' only, and that 'consciousness' is the only Reality.The 'world' and the 'one' who experiences the world as separate and independent from 'oneself' are just two expressions of this one Formless Reality, Which is Ever A 'Conscious' चैतन्य entity.
The wise knows and understands it very well, while the ignorant does not.
____________
*
अज्ञस्य विज्ञस्य च विश्वम् अस्ति 
पूर्वस्य दृश्यं जगत्-एव सत्यम् ।
परस्य दृश्य-आश्रय-भूतम्-एकम् 
सत्यम् प्रपूर्णम् प्रविभाति-अरूपम् ॥
_________________
*


Verse 21.
____________________
विधेः प्रयत्नस्य च कोऽपि वाद
स्तयोर्द्वयोर्मूलमजानतां स्यात्‌ ।
विधेः प्रपञ्चस्य मूलवस्तु
संजानताम्‌ नैव विधिर्नयत्नः ॥
____________________
On Fate and Effort They are given to talk,
That know not whence come forth the two.
Those that know the source of both,
Beyond the twain are they, by Fate untouched, and by Effort too. ____________________
*
विधेः प्रयत्नस्य च को-अपि वादः
तयोः द्वयोः मूलं अजानतां स्यात् ।
विधेः प्रयत्नस्य च मूलवस्तु
संजानताम् न्-एव विधिः न यत्नः ॥
___________________________
Some say : one should make efforts.
Others are of the view that fate alone governs our lives.
They both don't know their source.
The effort (purushaartha) presumes the existence of 'one', the 'self'. But what this 'self' / 'one' is, they don't know.
Others insist on 'fate' (prarabdha), but they too do not know;
What is that ordains the 'fate' ?
Those who know this source, 
Are always unaffected by effort and fate both. 
___________________________
*




Verse 22.
यदीशितुर्वीक्षणमीक्षितार-
मवीक्ष्य तन्मानसिकेक्षणं स्यात्‌ ।
न दृष्टुरन्यः परमो हि तस्य,
वीक्षा स्वमूले प्रविलीय निष्ठा ॥
______________________
To see the Lord without seeing the seer,
That is but seeing with the mind.
Separate from the seer, the Supreme is not.
Real sight is the poise supreme of the self in the deep.
_______________________
*
यत् ईशितुः वीक्षणम्‌
ईक्षितारं अवीक्ष्य,
तत् मानसिक अवेक्षणम् स्यात् ।
न दृष्टुः अन्यः परमः हि,
तस्य वीक्षा स्वमूले प्रविलीय निष्ठा ॥
_____________________
Observation of the Supreme,
Without observing the observer,
Is mental observation.
Because The Absolute is,
Never apart from the observer.
Real observation is,
When the Absolute is observed,
As the only source of the 'self' ,
And the 'self' is dissolved there-in.
(Incidently, I remember a note;
"When J. Krishnamurti reviewed his
own book, -just for fun , where he said 
about his most famous quote :
"The observer is the observed") 
__*An Excerpt :
[The concept I found most difficult to understand was
that of 
'the observer is the observed'.
I finally came to an interpretation of this : the self
looks at all its inner states of being with its own 
conditioned mind and therefore what it sees is a replica
of itself; what we are is what we see. The conception of 
a superior self which can direct one's other selves is an 
illusion, for there is only one self. When K said in other 
talks;
'The experiencer is the experienced'
and,
'The thinker is the thought',
he was merely using different words to express the same
idea.
-from 'Life and Death of J.Krishnamurti'
-Mary Lutyens,ch.14,(1967),-"Ideals are brutal things" ]
________________________________________________________
I sincerely feel that the statement given by J.Krishnamurti
holds in both the states,
1. When One has transcended the 'Known', and has come face to face with that ;
"Freedom from the known",
2. When has not yet Transcended that barrier.
____________________________________________________
____
And here lies the evidence from the lips of Sri Ramana.
________________________
*




Verse 23.
आत्मानमीक्षेत परं प्रपश्ये-
दित्यागमोक्तेः सुलभो न भावः ।
नात्मैव दृश्यो यदि का कथेशे 
स्वयं तदन्नीभवनं तदीक्षा ॥
______________________
'See thyself and see the Lord'.
That is the revealed word and hard is its sense indeed.
For the seeing self is not to be seen.
How then is sight of the Lord ?
To be food unto Him, that indeed is to see Him.
______________________
*
आत्मानम् ईक्षेत परम् प्रपश्येत् 
इति आगम-उक्तेः सुलभः न भावः ।
न आत्मा-एव दृश्यः यदि का कथा ईशे
स्वयं तत्‌-अन्नीभवनम् तत्-ईक्षा ॥
_________________________
Shruti (Vedanta) says;
"look thyself, 
know thyself,
And you shall know the God"
(Atmanam-viddhi.)
But to understand this aphorism
is a very difficult task indeed.
Because the 'self' is never the 'observed'
(It is ever the 'observer'),
It is a conscious being,
Even before understanding the Truth,
Or there-after.
So to merge the individuality,
The sense of being a 'person',
Into the 'pure sense of being only,
Into the 'Self',
Is the only way to 'see' or 'know',
The 'Self'.
___________________________
*The world exists along-with a 'self'. One exists not without the other.So, they are just two inseparable aspects of the one phenomenon.And due to the inherent 'support' of 'Consciousness' at their base,'selves' assume separate existence from other such 'selves', and also from the world 'seen' by them. The 'selves' and their apparent worlds exist in 'Consciousness', Both appear and disappear in "Consciousness' (Chaitanya, Chit). 'Consciousness' /'Self' /God' remains ever the same.Letting go the false assumption of being a 'self' reveals the truth of 'Consciousness' /Self/ 'God' /'Reality'/ 'Brahm(an)' /'Truth'/
'Noumenon'. It is the true Devotion, Knowledge Supreme.
_______________________
*






Verse 24.
धिये प्रकाशं परमो वितीर्य
स्वयं धियोऽन्तः प्रविभाति गुप्तः ।
धियं परावर्त्य धियोऽन्तरेऽत्र
संयोजनान्नेश्वरदृष्टिरन्या ॥
_______________________
The Supreme gives the light to thought.
Within it, Himself hidden, He shines.
Hence to turn in the thought to unite within,
That is to see the Lord. 
How else to see?
_______________________
*
_______________________
धिये प्रकाशं परमः वितीर्य
स्वयं धियः-अन्तः प्रविभाति गुप्तः ।
धियं परावर्त्य धिये-अन्तरे-अत्र
संयोजनात् न ईश्वर-दृष्टिः अन्या ॥
______________________
*


The Supreme gives light to thought, and remaining hidden within, is sensed as 'self' in thought. Every living being, without external motivation, spontaneously knows 'I am'.This sense' of 'I am' is the very Light that is given to thought by the Supreme. It is basically consciousness of 'just being' without words.This is the first thought. This thought gives rise to all other thoughts, and yet is not given attention to, by the living being.The Supreme is thus hidden under this very sense of being.When the attention that is scattered in and through thoughts, is withdrawn to the pure sense of 'I am', and fixed there, the sense of 'I am' itself is dissolved, and the Supreme is 'seen', as the very Light of Consciousness.
________________
*




Verse 25.
_____________________
न वक्ति देहोऽहमिति प्रसुप्तौ 
न कोऽपि नाभूवमिति प्रवक्ति ।
यत्रोदिते सर्वमुदेति तस्य
धियाऽहमः शोधय जन्मदेशम्‌ ॥
_____________________
No one says 'the body is self',
Nor asserts 'I was not in the deeper sleep'.
The 'I' rising, rises all.
With thy keen eye discern that I.
_____________________


*
न वक्ति देहः अहम् इति प्रसुप्तौ
न कः अपि न-अभूवम् इति प्रवक्ति ।
यत्र-उदिते सर्वम्-उदेति तस्य
धिया-अहमः शोधय जन्मदेशम् ॥
____________________
While asleep,
The body says not : 'I'
While awake,
No one denies one's existence,
On the contrary,
Affirms it, and says ; 'I'
Everything is seen and felt,
Only after the arising of this 'I'
While this 'I' remains hidden,
To senses and feelings.
With watchful attention,
Serach-out the source,
Where-from this 'I' arises,
That gives rise to everything,
That is sensed and felt through senses.
____________________
*
R :
Please exlpain here "with watchful attention"
V.V. :
"...While this 'I' remains hidden,
To senses and feelings.
With watchful attention,
....."
Because this "'I' is prior to the senses, feelings and thoughts, they are 'external' to 'I', and so, 'I' can not be understood / known through them.On the Contrary, It is the ever-present 'I' (i'e. consciousness / awareness) in which they rise, function and merge, again and again.
The wrong notion 'I am so and so' is likewise a feeling / idea, which is not the true 'I'......, but this idea also, which binds all other subjective 'stuff', originates from the same 'I', the true-one.
In this way when one tries to understand, it is 'watchful attention'.
It is not a mental activity, but something better than that. One soon understands without fail that there is one 'I', which is the 'Self', and is not only an objective reality, but the source of all objective (world) and subjective (the mind, feelings, thoughts, sanskaars =mental tendencies, intellect,...).
_________________
P.S.V.:
Source of even the ' Subject '...... in subject-object notion/concept!!! 
I feel it can not be further verbalised, but only experienced!!!!
Thanks V. !
_______________
*




Verse26.


देहो न जानाति सतो न जन्म
देहप्रमाणोऽन्य उदेति मध्ये ।
अहङ्कृतिग्रन्थिविबन्धसूक्ष्म-
शरीरचेतोभवजीवनामा ॥
_____________________________
The body is blind, unborn is the Real self.
The twain between, within the body's limit,
There a something else appears.
That is the knot of matter and spirit, the Mind, the living soul, the body subtle, the 
ego-self.
That is Samsara, - the revolving wheel (of life and death).
_________________
*
देहः न जानाति सतः न जन्म
देहप्रमाणः अन्यः उदेति मध्ये ।
अहं-कृति ग्रन्थि विबन्ध सूक्ष्म-
शरीर चेतः भव जीव नामा ॥
______________________
The body by nature is insentient, 
Inert like all other material objects.
There is a 'sentient' (चेतन), 
That is associated in some way,
With this 'insentient' (जड) body.
And also with That ever unborn /indestructible (अविनाशी), 
'Sat', (सत्),/The 'pure Existence',/The Reality,
Where-from and where-in,
All 'sentient' and 'insentient' appear and disappear,
This 'sentient' is the link,
And the same 'sentient' has been given various names such as :
Ahamkriti (ego), knot (granthi), bond of ignorance (vibandha),
Sukshma-Sharira (subtle-body), chetaha( intellect), bhava (World)
and 'Jeeva' (soul). 
______________________
*
R. :
Would you please explain the knot (granthi), bond of ignorance, 
and sukshma sharira?
Thanks.
_____________


V.V., :
It is evident, that there is a 'knower' and the 'known'.
All experiences take place between the two.
Intellect, being the off-spring of 'Self' can never know the real
'knower', so forms a 'notion' of the 'knower'.This abstract noti...
See More
_________________
V.V., : 
And the same 'notion', which is neither true, nor false, and nor 
a fact, but an imagination only,has been given these various 
names such as granthi, knot, ignorance, sukshma shareera, .....
___________________
*




Verse27.
_________________
रूपोद्भवो रूपतति प्रतिष्ठो
रूपाशनो धूतगृहीतरूपः।
स्वयं विरूपः स्वविचारकाले
धावत्यहंकार पिशाच एषः ॥
___________________


Born of form, rooted in forms,
Living on forms, ever changing its forms,
Itself formless, flitting when questioned,
Such is the ego-ghost.
___________________


*




Verse 28.
भावेऽहमः सर्वमिदम् विभाति
लयेऽहमो नैव विभाति किञ्चित् ।
तस्मादहंरूपमिदं समस्तं
तन्मार्गणं सर्वजयाय मार्गः ॥
______________________
With the ego-self rising, all appear.
On its setting, they disappear.
Hence is all this but the ego's form.
The quest for it is the way to conquest.
______________________
*
भावे-अहमः सर्वम्-इदं विभाति
लये-अहमः नैव विभाति किञ्चित् ।
तस्मात्-अहं-रूपम्-इदं समस्तं
तत्-मार्गणं सर्वजयाय मार्गः ॥
_______________________
This all phenomenoa appears after the 
arising of the 'I'-sense. And disappears 
with its setting. It means that 'This all' is 
verily the 'I'-sense itself, And so, as soon 
as this 'I'-sense is dealt-with, Everything 
is won over. 
_______________________
*
From the previous verses, we know that the 
ego is an illusory entity which borrows its own
existence from the pure Self. So the pure Self
alone was, is and will be. Knowing the Self, the
ego & ego created world of plurality disappear.
When I know the source of all minds, by knowing 
the origin of the ego - I, the pure Self becomes 
the monarch of all I survey.
P.S.V. :
Thank you V., for being the means for our trying 
to do manana & nidhithyasana. Hari Om - PSV.


____________
*




Verse 29.
सत्यास्थितिर्नाहमुदेति यत्र
तच्चोदयस्थानगवेषणेन ।
विना न नश्येद्यदि तन्न नश्येत्
स्वात्मैक्यरूपा कथमस्तु निष्ठा ॥
___________________
That is the Real state, where the ego lives not.
Its birth-place sought, the ego dissolves.
No wise else can attain,
The supreme state of one's own Self.
___________________


*
सत्या स्थितिः न-अहम्-उदेति यत्र,
तत्-च-उदयस्थान-गवेषणेन ।
विना न नश्येत्-यदि-तत्-न नश्येत्,
स्व-आत्म-ऐक्यरूपा कथम्-अस्तु निष्ठा ॥
There is no formation of the ego in the ever-
prevalent state of the Supreme, -The Reality
of Self. 
It is true that though the Self is uniterrupted 
during all the three states of the 'mind', viz. 
the waking, dream and deep sleep;  the 
'ego' rises and sets again and again. So, the
Egoless-ness, is the Real and natural State,
where-in and where-from this fictitious entity,
the 'ego', rises, functions,and disappears 
repeatedly. When through keen 'self-enquiry',
by understanding the Real and the fictitious, 
ego (Aham-Vritti) merges in this Real, The
Truth of the self is realized.
Without searching this birth-place of ego, no 
one can ever attain, wisdom, and have the 
firm conviction (that I am the Self.)
_________________
*






Verse 30.
कूपे यथागाढजले तथान्तः
निमज्ज्य बुद्ध्या शितया नितान्तम् ।
प्राणं च वाचं च नियम्य चिन्वन् 
विन्देन्निजाहङ्कृतिमूलरूपम् ॥
_____________________
As in a well of water deep,
Dive deep with Reason cleaving sharp.
With speech, mind and breath restrained,
Exploring thus mayest thou discover the 
real source of ego-self.
_____________________
*
कूपे यथा गाढ-जले तथा-अन्तः
निमज्ज्य बुद्ध्या शितया नितान्तम् ।
प्राणं च वाचं च नियम्य चिन्वन्
विन्देत्-निज-अहं-कृति-मूलरूपम् ॥
______________________
A deep-water diver needs to restrain his breath,
And breath is 'Praana', Praana' is 'Breath'.
He can not open his mouth to say a single word.
So, with restrained 'Praana' and 'Vaacha',
He gathers all his attention,
To seek the thing hidden within the water.
Exactly so, when one tries to seek the source of 
the ego-self, One has to dive deep into one's 
own mind, With keen attention, With intelligence,
-sharpe, With introvert mind, Withought uttering
a single word, Discarding every thought, And in 
this way, one succeeds . 
______________________
*






Verse 31.
मौनेन मज्जन्मनसा स्वमूल-
चर्चैव सत्यात्मविचारणा स्यात् ।
एषोऽहमेतन्न मम स्वरूप-
मिति प्रमा सत्यविचारणाङ्गम् ॥
______________________
The mind through calm in deep plunge enquires.
That alone is real quest for the self.
'This I am' 'mine is not this',
Ideas such help forward the quest.
______________________
*
मौनेन मज्जन्-मनसा स्वमूलं,
चर्चा-एव सत्य-आत्म-विचारणा स्यात् ।
एषः अहम्, न एतत् मम स्वरूपम्
इति प्रमा सत्य-विचारणा-अङ्गम् ॥
________________________
Merging in the source of the 'self' through 
silent mind, And contemplating about Its 
Nature, It is truely the real quest of the Truth.
And this quest is tested upon the criteria :
'I am this', 'it is not my reality'.
And in this way Truth is distinguished from 
the untruth. (In Sanskrit the pronoun 'this'’
=एषः’'eshah' signifyes a 'conscious-entity';
-the 'consciousness', the 'sentient-being'. 
And the pronoun 'it' ='एतत्’, signifyes 
-the insentiont 'object'.) 
_______________________
*






Verse 32.
________________
गवेषणात्प्राप्य हृदन्तरं तत्‌
पतेदहन्ता परिभुग्नशीर्षा ।
अथाहमन्यत्स्फुरति प्रकृष्टं
नाहङ्कृतिस्तत्‌ परमेव पूर्णम ॥
________________
Get at the Heart within by search.
The ego bows its head and falls.
Then flashes forth another 'I',
Not the ego that, but the Self, Supreme, Perfect .
_________________
*
‎______________________
गवेषणात्-प्राप्य हृद्-अन्तरं तत् 
पतेत्-अहंता परिभुग्न-शीर्षा ।
अथ-अहम्-अन्यत्-स्फुरति प्रकृष्टम्
न-अहं-कृतिः तत्-परम्-एव-पूर्णम् ॥
_______________________
When in this way efforts are made to search-out, 
the source of 'self', the 'I'-thought, the ego, in the 
Heart; the 'I'-thought falls off and a new "I" is 
revealed as Self-Resplendent-Consciousness, 
which is other than ego. It is the Self, The Supreme,
The Ultimate , The Perfect One. The ego falls dead,
never to rise again. Thereafter emerges another 'I',
the pure Self, which is one with the Supreme alone.
This Self has no trace of ego in it.
Does the Self shine only after the death of ego ? 
The Self alone shines even no...
See More
___________________




V.V.:
When it is seen that the 'identification' with the 
body-mind is just an idea, and not the Reality,
one comes face to face with 'That'....
And again I checked the 'Bhashya', they have translated
’स्फुरति’
as
'flashes forth'.
...
See More
________________
P.S.V.: I've got it. I wish to thank you once again V.,
for having created such a nice satsangh platform, 
enabling aspiring practitioners like me benefitted,
 Om Namo Bhagavate Sri Ramanaya!
-----------------------------
P.S.V.:
 Your Wordings such as ' flashes forth' & 'a new I is 
revealed as...' are really self-explanative, indicating 
the reveletion of the already existing One.- Thanks V.!


___________






Verse 33.
___________________
अहङ्कृतिं यो लसति ग्रसित्वा
किं तस्य कार्यं परिशिष्टमस्ति ।
किञ्चिद्विजानाति स नात्मनोन्यत्
तस्य स्थितिं भावयितुं क्षमः कः ॥
___________________
What remains there for him to do,
Who swallows the ego and shineth forth ?
Separate from the self, there is nought to him.
His condition to conceive, who is there so bold ?
___________________ 
*
अहं-कृतिं यः लसति ग्रसित्वा
किं तस्य कार्यं परिशिष्टम् अस्ति ?
किञ्चित्-विजानाति सः न आत्मनः अन्यत्
तस्य स्थितिम् भावयितुम् क्षमः कः ?
__________________
*
As ego, he is no more, As 'Self' he is all and 
everything, the Light of Awareness, where-in 
merge the observer and the observed.








Verse 34 .
___________________
आह स्फुटं तत्त्वमसीति वेद-
स्तथाप्यसंप्राप्य परात्मनिष्ठाम् ।
भूयो विचारो मतिदुर्बलत्वं
तत्सर्वदा स्वात्मतया हि भाति ॥
___________________
'That thou art', the scripture asserts clear.
Yet missing the poise in supreme Self,
Recurring discussion is but weakness of thought,
Luminous is That always, as one's own self.
___________________
*
आह स्फुटं तत्-त्वम्-असि-इति वेदः
तथापि असंप्राप्य परात्मनिष्ठाम् ।
भूयो विचारः मति-दुर्बलत्वं
तत्-सर्वदा स्व-आत्मतया हि भाति ॥
__________________
Veda declares :
"Thou art That", in no uncertain words.
Even then, if one fails to grasp the teaching,
it is due to the weakness of discretion only.
As the 'Self' is ever-shining in the Heart of All 
beings, As 'Self' only,
One needs to realize it once for all, and hold 
onto this understanding, without indulging in 
superfluous intellectual discussions, that 
divert the attention from this simple Truth.
_________________
*




Verse 35.
______________
न वेद्म्यहं मामुत वेद्म्यहं मा-
मिति प्रवादो मनुजस्य हास्यः ।
दृग्दृश्यभेदात्किमयं द्विधात्मा
स्वात्मैकतायां हि धियां न भेदा ॥
______________
The statements
'I know not myself', 
'no, I do know myself',
Discussions such ridicule invite.
Is there a two-fold self, seeing and seen ?
The Self is one. That is the experience of all.
_______________
*
 ‎______________
न वेद्मि-अहं माम्-उत वेद्मि-अहं मा-
म्-इति प्रवादः मनुजस्य हास्यः ।
दृक्-दृश्य-भेदात्-किम्-अयम् द्विधा-आत्मा
स्व-आत्म-एकतायाम् हि धियाम् न भेदाः ॥
_______________________
What is called the state of self-realisation implies that
there are states in which the Self is not realised; it is a
state of ignorance that one says "I do not know myself" 
or "I know myself". This statement provokes a smile, 
because the Self is always the knower and is never the
known; and one should do away with the idea that he 
can at any time see the Self just as with his mind he 
sees objects as separate from and other than himself.
Seeing the Self is no mental apprehension, but is a true
awakening, deepened awareness of one's own Self, 
which is the real source of the ego that is in ignorance,
cut off from its root.
Irrespective of differences in condition, place and time,
the self in each individual continues to be the same, i.e.,
is always the seer and never the seen, and expresses 
itself to the ego-consciousness in the form of personal 
identity.
Therefore the suggestion in this verse is that the surface
-self must help itself and the dim light in it is enough to 
start with and that it makes way for the larger and 
deeper consciousness of the Real Self. This is the spirit of 
the scriptural statements :
"By the Self, one must uplift the Self"
"By the Self, one must attain the Self"
"Knowledge (imperfect) is the means of knowledge (perfect)". 
____________ 


(excerpt verbatim from "Sat-Darshanam-Bhashya")






Verse 36.
_______________
हृत्प्राप्यसद्धाम निजस्वरूपे
स्वभावसिद्धेऽनुपलभ्य निष्ठाम् ।
मायाविलासः सदसत्सरूप-
विरूपनानैकमुखप्रवादाः ॥
_______________
Unsettled in the Heart, in one's own being,
The unmade abode of the Real,
To wrangle 'Real or Unreal', formed or formless',
'many or one', 
All this verbal fight is but Maya's play. 
_______________
*


Verse 37.
सिद्धस्य वित्तिः सत एव सिद्धिः
स्वप्नोपमाना खलु सिद्धयोऽन्या ॥
स्वप्नः प्रबुद्धस्य कथं नु सत्यः 
सति स्थितः किं पुनरेति मायाम् ॥
_______________________
Attainment of the Real, that alone is Siddhi true.
Other achievements are like dreams, impermanent.
Can dreams be to the wakened real ?
Who is stable in truth, can such relapse into Maya?
_______________________
*
सिद्धस्य वित्तिः सतः एव सिद्धिः
स्वप्नोपमानाः खलु सिद्धयः अन्या
स्वप्नः प्रबुद्धस्य कथं नु सत्यं
सति स्थितः किं पुनः-एति मायाम् ॥
_________________________
The Supreme Siddhi is 'knowing the Self'.
For the One who has accomplished this achievement,
All other achivements are like dreams.
For they are lost in time.
Will Such a one, having awakened to own true Self,
be a victim of Maya (illusion) again ?
_________________________
*




Verse 38.
सोऽहं विचारो वपुरात्मभावे
साहाय्यकारी परमार्गणस्य ।
स्वात्मैक्यसिद्धौ स पुनर्निरर्थो 
यथा नरत्वप्रमितिर्नरस्य ॥
___________________
To those who think that the body is self,
The meditation 'I am He' is help indeed in 
the supreme search. Futile is that in the 
realised state of the Self. Needless as 
man's statement : 'I am man'.
___________________
*
सः-अहं विचारः वपुः आत्मभावे
साहाय्यकारी पर-मार्गणस्य ।
स्व-आत्मा-ऐक्य-सिद्धे सः पुनः निरर्थः
यथा नरत्व-प्रमितिः-नरस्य ॥
________________
'I am That', where 'I' stands for the 'self',
And 'That' for the Absolute Reality -'Brahman',
(ब्रह्मन्) Is indeed very helpful and even essential 
need for one who is trying to understand the nature,
truth of the 'self'.Because then he starts doubting 
his own assertions about himself, his blind 
acceptances, such as he has this name, this form 
(body), this particular caste / race, religion, faith, 
...and, ...the 'identity' which is the sum total of all 
these.
And accordingly, he believes he is the 'doer' of 
the actions performed by this body-mind identity, 
due to ignorance of his real nature, which is pure 
consciousness only.
Having a close look of all these concepts, one 
realizes that these all thoughts are 'concepts' only, 
and are 'mine'.
'Then what is this 'me' / 'self' ?' -this question 
haunts him and he tries to understand.
'Is not that again a thought rising from and setting 
into again and again in the 'pure consciousness', 
which is my true essential truth ?'
-Ultimately, he finds-out with a keen attention without 
verbal assertions and analysis, but with silent, introvert 
and calm mind, focussed on this enquiry.
This conviction born of realization of such a 'pure 
consciousness', that is the eternal source and ground 
for everything, opens his eyes to that Reality, The 
Brahman, 'That', -The Supreme, -The 'Only True Self'.
Once seen clearly, he no more says I am this entity 
with this name, this form (body),....., and the actions 
performed by them are mine.
No man need say 'I am a man'. To say so will not 
make a man of any being which is not man. Only 
when he is treated as if he is an animal or non-living 
thing, he needs to assert that he is also a man just
like you.
Likewise, When the truth is realized, saying 'I am That' 
is no more needed. It is required only when one takes 
oneself someting else, other than 'That'.


____________________
*




Verse 39.


द्वैतं विचारे परमार्थबोधे
त्वद्वैतमित्येष न साधुवादः ।
गवेषणात्प्राग्दशमे विनष्टे
पश्चाच्च लब्धे दशमत्वमेकम् ॥
"In the wakening, non-duality (Adwaita) is the Truth.
Prior to it duality (Dwaita) is true.
The reason thus is to reason wrong.
For truth is truth, whether known or not.
Uncounted in the parable the tenth man was.
Was he then lost and was the number nine ?"


द्वैतं विचारे परमार्थ बोधे
तु अद्वैतम् इति न साधुवादः ।
गवेषणात्-प्राक्-दशमे विनष्टे
पश्चात्-च लब्धे दशमत्वम्-एकम् ॥
_________________
Whether one is aware of the Truth (Adwaita) or not,
it remains the truth. It does not become untruth 
(Dwaita) during enquiry, to 'become' truth after the 
enquiry is completed.
The tenth man was already there before clearing of 
the doubt that he was drowned in the river.
The parable referred to goes like this.
Ten men got into the river and crossed it. On reaching the 
other side and counting only nine, they were afraid that one 
of them might be drowned. Then a man on the other side helped
them to see that every-one of them forgot to count himself, and 
so they seem to have lost one of them.
The tenth man was there all the time, but the error of counting 
gave rise to the doubt that he is lost.
In the same way the Truth is always the same, whether we know 
it or don't know.
____________________






Verse 40.
करोमि कर्मेति नरो विजानन्
बाध्यो भवेत्कर्मफलं च भोक्तुम् ।
विचारधूता हृदि कर्तृता चेत्
कर्मत्रयं नश्यति सैव मुक्तिः ॥
_____________________
He is bound to reap the fruit
Who is fixed in the I-do-Thought.
The sense of doer lost by the search in the Heart
Triple Karma dies-and that is release.
_____________________
*करोमि कर्म-इति नरः विजानन्
बाध्यः भवेत्-कर्मफलं च भोक्तुम् ।
विचारधूता हृदि कर्तृता चेत्
कर्मत्रयं नश्यति सा-एव मुक्तिः ॥
_______________________
'Karma' is the totality of All causes and effects.
Apperently, we separate cause from the effect, 
but they are intrinsically two aspects of one fact.
So, whatever happens cannot be ascribed to one 
or some specific causes. And neither one is 'free'
to do or not to do anything. Because of accepting
oneself a specific body-mind and the person, one
is gripped by the notion that he has his own will, 
and tries to do what seems will make him happy.
Because he hopes to enjoy the fruits of his actions,
he fails to see that he is not the doer.But the wrong 
notions keep him bound to the notion of being a person
in the world, and exercise his will-power to achieve 
some anticipated results.
When through 'Self-enquiry', one finds out the truth,
The three kinds of 'Karma', hold no sway over him.
Because he realizes that the body and senses 'do' nothing
without the light of the mind, The mind cant do without
being prompted by consciousness, and consciousness is
never the doer, because it is basically pure awareness 
only, associated with all body-minds and 'persons'.
So in fact, There is no one that exist as an 'independent
doer'. The idea of 'self' is also not the doer, but causes the
wrong notion :
"I am the doer and enjoyer''.
"I am the doer and enjoyer''.
But of course the body-mind undergo actions, according
to the past momentum , and generate 3 kinds of actions,
(Karma).
They are :
1. Sanchita- The things done so far.
2.Prarabdha - The effects that have started manifesting.
3.Agami - Those cause and effects that would yield fruits 
in future.
This part includes the actions performed in the present 
and the past.
Once one realizes that Self is never the doer nor enjoyer
but the witness (in a person) and the consciousness as such,
One attains the true liberation. 
___________________________________


Verse 41.
बद्धत्वभावे सति मोक्षचिन्ता 
बन्धस्तु कस्येति विचारणेन ।
सिद्धे स्वयं स्वात्मनि नित्यमुक्ते
क्व बन्धचिन्ता क्व च मोक्षचिन्ता ॥
___________________
Thought of liberation is bound with sense of bond.
Attempt to know whose is the bond
Leads to the unborn Self one's own, eternally free.
Where then can arise thoughts of freedom and bond ?
___________________
*


बद्धत्वभावे सति मोक्षचिन्ता
बन्धः तु कस्य-इति विचारणेन ।
सिद्धे स्वयं स्व-आत्मनि नित्यमुक्ते
क्व बन्धचिन्ता क्व च मोक्षचिन्ता ॥
_______________________
One who feels himself in bondage,
Desires to be free from the bondage.
Such a one when enquires about the nature of the bondage, and of the 'one' that is in bondage,
Discovers that the Self is eternally Free.
Having understood the Self so,
How he can then any more come, under the grip of worries about
The bondage and the Liberation ?
__________________________




Verse 42.


रूपिण्यरूपिण्युभयात्मिका च
मुक्तिस्त्रिरूपेति विदो वदन्ति ।
इदं त्रयं या विविनक्त्यहंधी
स्तस्याः प्रणाशः परमार्थ मुक्तिः ॥
__________________
'In Release, form is not', 'Form is really there in Release'
'Formless and formful both it is'. Thus the wise declare.
Discrimainating the three-fold Release, the ego broods.
Loss of that is Release Real.
_________________
*


रूपिणी-अरूपिणी-उभयात्मिका च
मुक्तिः त्रिरूपा इति विदः वदन्ति ।
इदं त्रयं या विविनक्ति-अहं-धी
तस्याः प्रणाशः परमार्थ-मुक्तिः ॥
_____________________
The wise, like Badri say, liberated soul has 
no more a form. Some, like Jamini, maintain 
that the soul in Release has a body of it's own.
But Badaraayana asserts that both are possible, 
the soul can either have a form or can dispense with it.
Maharshi however points-out that the annihilation of 
the ego that broods over the liberation that it is with, 
or without a form, or both at the same time, is the 
Real Liberation.
It is because a man who has known the Self while alive,
no more identifies himself with the body-mind.
But even then he has a form visible to others and they
get his blessings and are benefitted in understanding the
Self, and being liberated.
______________________




Verse 43.
___________________
सद्दर्शनम् द्राविडवाङ्निबद्धम्
महर्षिना श्रीरमणेन शुद्धम् ।
प्रबन्धमुत्कृष्टममर्त्यवाण्या-
मनूद्य वासिष्ठमुनिर्व्यतानीत् ॥
___________________
In the Tamil tongue, the great Seer Ramana,
Delivered Sat-Darshana, the treaties pure.
Of this poem sublime, Vasishtha, the sage,
Has given this version in the language of the Gods.
___________________
*
सद्-दर्शनम् द्राविड-वाक्-निबद्धम्
महर्षिना श्रीरमणेन शुद्धम् ।
प्रबन्धम्-उत्कृष्टम्-अमर्त्य-वाण्याम्
अनूद्य वासिष्ठमुनिः व्यतानीत् ।
______________________
The Great Seer Ramana in His Grace,
Gave us in Tamil Language, 
This Treatise of Supreme Truth.
And VasiShtha Ganapati Muni, the sage,
Presented this into Sanskrit,
for the benefit of devotees.
_____________________
*


Verse 44.
सत्तत्त्वसारं सरलं दधाना
मुमुक्षुलोकाय मुदं ददाना ।
अमानुषश्रीरमणीयवाणी 
मयूखभित्तिर्मुनिवाग्विभाति ॥
___________________
Thus shines forth the Muni's speech.
The essence of truth it gives you with ease.
Delight it gives to piners for release.
For the rays of the trans-human words of Ramana Great,
Functioning as the wall reflecting,
Thus shines the Muni's voice.
___________________
*
सत्-तत्त्व-सारं सरलं दधाना
मुमुक्षु-लोकाय मुदं ददाना ।
अमानुषश्रीरमणीयवाणी
मयूखभित्तिः-मुनिवाक्-विभाति ॥
___________________
*