Only for the mad folk who are deluded, mistaking this
fictitious world as a fact, and not for the Jnani, is there
anything to revel in except Brahman, which is Consciousness.
75
Will those who are rooted in the Knowledge of Truth
stray to worldly ways? Is it not the base and weak nature of animals
that descends to the sensual pleasures of this unreal world?
77
If you ask, “What is the benefit of sacrificing the
innumerable sensual pleasures and retaining mere Consciousness?”, [we
reply that] the fruit of Jnana is the eternal and unbroken
experience of the Bliss of Self.
Any experience of worldly pleasure is small and interrupted, whereas the Bliss of Self attained through
Jnana is eternal and unbroken, and is therefore the greatest benefit.
78
Truly there is not the least happiness in any single worldly objects, so how then is the foolish mind deluded into thinking that happiness comes from them?
79
Fools are now so proud and happy of the wealth and pleasure of this world, which may at any time abandon them in disappointment and distress.
80
Suffering from the heat of the three-fold desires, all living beings wander in the empty and arid desert of this dream-world, which is created by the whirl of past tendencies. The shade of the Bodhi-tree which can completely cool this heat is only Self, which shines as
Turiya [the fourth state].
The three-fold desires are for women, wealth and fame.
Realising the truth of Self within your heart and ever abiding as the Supreme, act according to the human role which you have taken in this world, as if you taste its pleasures and pains.
82
It is not right for the Wise One to behave improperly, even though He has known all that is to be known and attained all that is to be attained. Therefore, observe the code of conduct which is befitting to your outward mode of life.
The last line refers to religions, caste, and so on.
6 Vivartha Siddhanta
[The Doctrine of Simultaneous Creation]
83
From his condescending opening words, “Because we see the world”, it is to be understood that the Great Master, Bhagavan Sri Ramana, who gives the most practical assistance to aspirants, sets aside all other doctrines and teaches that only the ‘Doctrine of
Vivartha’ is suitable to be taken as true.
Sadhu Om:‘Because we see the world’ are the first words of verse one of
Ulladu Narpadu, Bhagavan’s forty-verse poem on the nature of reality.
Though His experience of the Truth can only be adequately expressed by the ‘Doctrine of
Ajata’, Bhagavan Sri Ramana uses only the ‘Doctrine of Vivartha’ for His Teachings.
Assuming a cause and its effect, religions generally teach that God has created individual souls and the world; some teach the ‘Doctrine of
Dwaita’ [Duality], which postulates that all these three [God, souls and the
world] will eternally remain separate; others teach the ‘Doctrine of
Vishishtadwaita’ [Qualified non-duality], which postulates that though duality now prevails, the souls and the world will at some later time merge into union with God; others again teach the ‘Doctrine of
Advaita’ [Non-duality], which postulates that even now, though they seem to be separate, these three are in truth mere appearances and are none other than the one Reality; and many other doctrines are also taught by various religions.
Aspirants may be graded into four levels of maturity, dull
[manda], medium [madhyama], ripe [teevra] and fully ripe [Ati
teevra]; those of the first two grades will readily accept the ‘Doctrine of
Dwaita’ or ‘Vishishtadwaita’.
The ‘Doctrine of Vivartha’ is recommended to explain the standpoint of
Advaita, i.e., to explain how the world-appearance, its seer, and the seer’s knowledge of the appearance all come into existence simultaneously, unconditioned by cause and effect. However, since this accepts the appearance of the world, souls and God, it is only a working hypothesis to help aspirants. The ‘Doctrine of
Ajata’, on the other hand, never accepts even the appearance of this trinity, but proclaims that the One Self-shining Reality alone exists eternally and without modification;
Ajata is therefore the highest of all doctrines and it is only suitable for the fully-ripened aspirants.
Bhagavan Sri Ramana therefore comes down condescendingly and, setting aside
‘Ajata’ and the two lower doctrines, He advocates through His
Forty Verses on Reality the ‘Doctrine of
Vivartha’ which is suitable for the ripe aspirants who have no faith in the lower doctrines, yet do not have the maturity to grasp the highest,
‘Ajata’.
84
All that is perceived by the mind was already within the heart. Know that all perceptions are a reproduction of past tendencies now being projected outside [through the five senses].
85
Self Itself is seen [due to Maya] appearing as the many names and forms of this universe, but It does not act as the cause or the doer, creating, sustaining and destroying this universe.
86
Do not ask, “Why does Self, as if confused, not know the Truth that It is Itself which is seen as the world?” If instead you enquire, “To whom does this confusion occur?”, it will be discovered that no such confusion ever existed for Self!
Sadhu Om:Through Self-enquiry the confused doubter, who is the ego, will lose his identity and be drowned in Self; it will then be discovered that neither ignorance nor confusion ever existed for Self, but only for the non-existent ego.
87
Self appearing as the world is just like a rope seeing itself as a snake; just as the snake is, on scrutiny, found to be ever non-existent, so is the world found to be ever non-existent, even as an appearance.
88
In fact, is it not a single deluded thought that creates the snake – which, though appearing to be separate, is truly not other than that thought itself – in a rope; and that then sustains this snake as the cause of its own misery; and that will finally destroy this snake [by obtaining a clear knowledge of its own true nature]?
Sadhu Om: It is thus concluded there that it is not Self but ignorance, due to non-enquiry, which is the real cause of the creation, sustenance, and dissolution of the world. Refer also to verse 91.
89
The seed and its sprout seem to co-operate, each being in turn the cause of the other, and yet each effect also destroys its cause; in fact the effect is not really produced by the cause, since both are produced only by the imagination of the ignorant mind.
90
If the rope were itself a sentient being, would any other being be needed for it to be seen as a snake? Similarly, as Self is Existence-Consciousness, the world is merely a destruction of this single Consciousness.
91
Has Self changed its nature of still Being into that of motion, or how else has this world come into existence? Self has never undergone change or movement; this world seems to exist solely because of ignorance, which is itself false.
This same idea continues to be illustrated and developed in the following eight verses.
92
When, in the view of the one indivisible space, even the pot has
no separate existence, is it not foolish to say that the space inside the pot moves with the movements of the pot?
93
Similarly, when, in the plenitude of Self-Consciousness, body and world cannot even exist, being non-Self and incomplete, it is ridiculous to say that Self moves because of the movements of the mutable body and world.
94
Though Self, which is ever still because of Its wholeness, seems to move with the movements of the unsteady mirror, the mind, it is never the real Self that moves, but only its reflection, the mind.
95
If it is asked, “How did the delusive upadhis [attributes such as mind, intellect,
chittam etc.] [appear to] arise for the Supreme Self, which is One without a second?”, it must be replied that they are seen to arise only in the view of the ignorant
jiva, and that in reality no attribute has ever arisen for Self. Thus you should know!
Sadhu Om: There is no experience of the
upadhis in Jnana, and therefore they appear only to the ignorant and never to the
Jnani. Having heard this, the ignorant still ask the Jnani how their wrong outlook has come into being, but they should understand that a
Jnani can never admit that upadhis exist for Self, and that it is therefore the responsibility of the ignorant to discover for themselves how and for whom the
upadhis appear. Thus, Bhagavan often used to counter-question his devotees, and say, “You claim that
upadhis have come into being and are real, and so you alone must find out what they are, and how, from where, and to whom they appear!”
This illustrates why the ‘Doctrine of Vivartha’
[i.e. simultaneous creation] is suited to the questioner’s point of view, which only admits
‘Ajata’ [i.e. non-creation]. The note to verse 83 may also be referred to here.
96
A spark of fire can fly out only for a fire-ball of limited size [and it could not do so from a fire which is unlimited and all pervading]. Similarly, it is impossible for
jivas and the world to arise as tiny separate entities, ‘I’ [and ‘this’], from the Supreme Self, which is the unlimited Whole.
97
Fools are now so proud and happy of the wealth and pleasure of this world, which may at any time abandon them in disappointment and distress.
Sadhu Om: In scriptures like the Bhagavad
Gita, the Divine Masters have condescended to use terms such as
‘Dehi’ and ‘Kshetrajna’, because of the inability of their disciples to understand if the truth were stated otherwise.
98
Unless the body is taken to be ‘I’, otherness – the world of moving and unmoving objects – cannot be seen. Hence, because otherness – the creatures and their Creator – does not exist, it is wrong to call Self the Witness.
Sadhu Om: In the scriptures the terms
‘Jiva sakshi’ (i.e. witness of the jiva) and
‘Sarva sakshi’ (i.e. witness of everything) are used only as a formality, but they are not strictly correct. Only when there is something to be seen can there be a seer or ‘witness’ to see it. But in a state of oneness, where no others exist, who will witness what? Therefore Self, which is One without a second, cannot be called the witness.
99
The world does not exist apart from the body; the body does not exist apart from the mind; the mind does not exist apart from Consciousness; and Consciousness does not exist apart from Self, which is Existence.
Sadhu Om: Therefore it can be concluded that everything is Self, and that nothing but Self exists.
Although Guru Ramana taught various doctrines according to the level of understanding of those who came to Him, we heard from Him that ‘Ajata’ alone is truly His own experience. Thus should you know.
Sadhu Om: ‘Ajata’ is the knowledge that nothing – neither the world, soul nor God – ever comes into existence, and that ‘That Which Is’ ever exists as IT is.
101
It is this same ‘Ajata’ that Sri Krishna revealed to Arjuna in an early Chapter [two] of the
Gita, and know that it was only because of the latter’s bewilderment and inability to grasp the Truth, that other doctrines were then taught in the remaining sixteen chapters.
8 The Purpose behind the Diverse Theories of Creation
102
Why do the different portions of the Vedas describe creation in different ways? Their sole intention is not to proclaim a correct theory of creation, but to make the aspirant enquire into the Truth which is the Source of creation.
Sadhu Om: If creation were true, the scriptures would describe it in only one manner, but their diverse theories make it clear that creation is not the truth. To enable ripe aspirants to discover the falsity of the notion of creation, the
Vedas purposely teach contradictory theories. However, such contradictions are found only in the descriptions of creation, they never occur when the
Vedas attempt to describe the nature of Self, the Supreme. Concerning Self, they all agree and speak in one voice, saying ‘Self is One, Perfect, Whole, Immortal, Unchanging, Self-shining etc., etc.’ From this we should understand that the deep intention behind such conflicting theories of creation is to indirectly show aspirants the necessity of enquiring into Self, which is the Source of all ideas of creation.
By His own Power of Maya, the Unchanging One, [though shining more directly than anything else], hides Himself unseen, and throws the rope of the three states into the space of the mind; keeping it upright. He then makes the
jiva, who mistakes the body as ‘I’, balance on it, and thus He plays His divine game!
Sadhu Om: The three states are waking, dreaming and deep sleep.
A magician’s trick performed by village entertainers in India is used a simile
here. The magician, hiding himself behind a screen, throws a rope into the air and, making it appear to stand upright, he orders his assistant to climb it and balance on its top. Here, God is equated to the magician; the Heart is His hiding place; the three states are compared to the rope; and the
jiva is compared to the assistant. But all of this is a game, only appearing in the onlookers’ sight, and hence it is unreal. Similarly, creation, sustenance and dissolution, which appear to be God’s
‘Lila’ [i.e. divine game] are all unreal, as they are seen only by the ignorant.
104
In the view of the ignorant it may sometimes appear as if the Supreme Lord, who gave power of authority to
Maya, is Himself bound by her deceitful orders [to delude
jivas].
Sadhu Om: The significance of saying that the Lord gives power of authority to
Maya is the experience of an aspirant who, while abiding as Self, becomes inattentive and allows the ‘I’-thought to arise. If this rising of the ‘I’-thought is once allowed, it is then no wonder that even God and the
Jnani will also appear to be bound by the power of
Maya; however, this appearance is false, being only in the view of the illusory ‘I’-thought.
Even in the life of Bhagavan Sri Ramana there were some occasions when it seemed as if He approved of some of the foolish ideas of worldly-minded people, and as if He abided by the unnecessary conditions imposed by them. All these matters, however, only appeared so in the view of the ignorant.
105
Just as all beings, moving and unmoving, engage in their own activities due to the mere presence of the sun, which rises without any prior intention, so it is said in the scriptures that all actions are performed by God [who in truth neither acts nor has intentions].
106
In the mere presence of the sun, the convex lens emits fire, the lotus blossoms, the water-lily closes, and all creatures rise up, work and rest [according to their nature].
107
The five-fold phenomenon functions merely because of God’s potent presence, just as the needle trembles near the magnet, or as in the light of the moon, the moonstone drips, the water lily blossoms and the lotus closes.
The five-fold functions are creation, sustenance, dissolution, veiling and Grace.
The sun does not plan or order that living beings should work, but, each in his own way, makes use of the presence of the sun to do as they wish. So also, the Presence of God (i.e., the Presence of Self) is used by the mind of each person in his own way, either to do karmas and be bound by them, or to inquire into Being and be liberated. Just as the activities of nature cannot continue without the sun, so the five-fold phenomenon cannot function without the Grace (i.e. The Presence) of God or Self.
108
In the Presence of the Lord, who has no intention of His own,
jivas busy themselves outwardly, treading on various paths of action, and reap the fruits with justly result, until finally [realising the uselessness of action] they turn Selfward and attain Liberation.
Sadhu Om: Though the Lord’s Presence is essential for either bondage or liberation to occur – according to our own wishes – He is not responsible for them.
109
Just as the [good and bad] incidents that happen on earth do not affect the sun, and as the properties of the four elements do not affect the vast ether, so also the actions [karmas] of
jivas will certainly never affect God, who is beyond the mind.
If one enquires to the very end, “Who is this jiva, ‘I’?” it will be found that he is non-existent, and Shiva will be revealed as being nothing but the Supreme Expanse of Consciousness. Thus, when the
jiva – the seer, who with great desire saw this world – has disappeared, it is ridiculous to attribute reality to the world – the seen.
Sadhu Om: Since the truth of the seer and the seen are one and the same, when the seer
[i.e., the
jiva] is found to be unreal, the seen will also be known to be unreal. The true nature of Self
[which was hitherto conceived, in this trinity, as being God] will then be found to be the only reality.
111
After the above two prime entities [i.e. world and jiva] have disappeared, that which alone remains shining is Shiva [i.e. Self]. But although This is the absolute Truth, how can the already dead
jiva think of It as being non-dual.
Sadhu Om: Since the Truth of Non-duality
[Advaita] is beyond thought, Bhagavan Ramana used to say that Advaita cannot be called a religion, because ‘mata’
[religion] is that which is found by ‘mati’ [the mind]. See verse 993.
112
If world and jiva are said to be eternal and real, it would then mean a flaw in the Wholeness of the Supreme Lord. Unless we accept that the Lord is imperfect and divided, we cannot say that world and
jiva are real.
Sadhu Om: Those schools of thought, such as
Dwaita and Vishishtadwaita, which say that world and jiva are real, should accept that they are thus degrading God as a partial reality, or else they should give up their dualistic ideas.
113
If jiva, the reflected Consciousness, is really an entity separate from the Supreme, then the declaration of the Sage, “Shiva does all,
jivas do nothing”, would be merely an imagination, and not based upon their experience.
As it would be absurd to suggest that Sages make imaginary statements not based upon their experience, it cannot be correct to conclude that
jiva is a real entity separate from the Supreme.
114
When the limited light [which is used to project pictures on the cinema screen] is dissolved in the bright sunlight [which enters the cinema], the pictures also will disappear instantaneously. Similarly, when the limited consciousness [chittam] of the mind is dissolved in supreme Consciousness
[Chit], the picture show of these three prime entities [God, world and soul] will also disappear.
See verses 10, 11 and 70.
115
Thus, since the Truth of the Source is One, why do all religions [and sometimes even Sages] start their teachings by at first conceding that these three prime entities are real? Because the mind, which is tossed about by objective knowledge, would not agree to believe in the One unless the Sages condescended to teach It as three.
Know that the thick veiling of a jiva’s forgetfulness about all the troubles caused to others or by others during his innumerable past lives is due to the Grace of God [for his own peace of mind].
117
When the remembrance of even a few miserable instances in this lifetime can make one’s life a hell, should not forgetfulness alone be loved by all?
Sadhu Om: In the above two stanzas Sri Bhagavan advises us that it is foolish to try to know about our past births. Both pain and pleasure are mere thoughts, originating from the root ‘I’-thought, which is misery itself; hence, since no true happiness can come from misery, to forget the pain and pleasures of the past is alone bliss.