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The Definition of Tat (God / The Supreme Reality): "Adhyasa Rahitam Samadhi Dasa Sampannam Tat-pada Lakshyardham"
Adhyasa Rahitam: Free from Adhyasa (superimposition or illusion). In Vedanta, adhyasa is mistaking one thing for another—like seeing a rope and thinking it's a snake, or looking at the Infinite Divine and seeing only a limited, personal God with worldly attributes.
Samadhi Dasa Sampannam: Attained or realized in the state of Samadhi (the highest state of meditative consciousness where the mind becomes completely still and unified).
Tat-pada Lakshyardham: The implied, ultimate meaning (lakshyardha) of the word "Tat" (That).
The Meaning: The true, implied meaning of "Tat" (The Divine / Brahman) is that Reality which is entirely free from any superimpositions or mental projections, and can only be fully realized in the profound stillness of Samadhi. It is not a cosmic deity with a form, but pure, unconditioned Consciousness.
The Definition of Tvam (You / The Individual Soul): "Adhyasa Vinirmukhtam Samadhi Dasa Sampannam Tvam-pada Lakshyardham"
Adhyasa Vinirmukhtam: Utterly liberated or freed from Adhyasa. For the individual, adhyasa is the false identity—thinking "I am this body, I am these emotions, I am this ego."
Samadhi Dasa Sampannam: Realized in the state of Samadhi.
Tvam-pada Lakshyardham: The implied, ultimate meaning (lakshyardha) of the word "Tvam" (Thou / You).
The Meaning: The true, implied meaning of "Tvam" (You) is not your body, your name, your job, or your mind. When you are completely freed from the illusion of the ego (adhyasa vinirmukhtam) in the state of deep Samadhi, what remains is your true identity: pure, limitless Consciousness.
Realizing the Self: Self-Inquiry, Ego Dissolution, and the Quest for "Who Am I?
Meanings.docDiscover the path of Atma-Vichara (self-inquiry) through the teachings of Bhagavan Sri Ramana Maharshi and the Arunachala Akshara Manamala. This guide explores the realization of one's true nature as Atma-Swarupam (formless, attribute-less Self) by answering the fundamental question, "Who am I?". Key spiritual themes include the systematic dissolution of Ahamkara (ego) , the overcoming of Karma and Vasanas , and the recognition of Parabrahmam as Sat-Chit-Ananda. It emphasizes inward practice, constant remembrance of Arunachala, and the understanding that while the world is Mithya (illusion), the Self alone is real—offering a direct path to Moksha (liberation) in the Kali Yuga.
Direct Experience (Aparoksha Anubhuti)
Direct experience (Aparoksha Anubhuti) is not a vision of lights, nor is it a temporary ecstasy that comes and goes. Direct experience dawns only when Sarvatra Bhavana becomes as natural to you as breathing.
What is this Sarvatra Bhavana?
The Truth of Sarvatra Bhavana: "Aham Evedam Sarvam — I, indeed, am all this."
The Truth of Sarvatra Bhavana: "Aham Evedam Sarvam — I, indeed, am all this."
When the veil of duality falls, the seer awakens to Sarvatra Bhavana—the eternal, unbroken experience of cosmic omnipresence.
Hear this ultimate truth: Everything that exists resides within Me, and I am alone spread throughout the core of everything. Space, time, and form are but waves rising upon the ocean of my own being.
In the highest state of realization, there is no second thing present apart from Me. There is no "other" to fear, no "other" to desire.
If the mind still perceives a world of diversity, know it to be an illusion. It is nothing but a Pratibimba—a mere reflection, a brilliant projection of my own infinite Consciousness cast upon the mirror of cosmic illusion.
The Dissolution of the Triputi: "Drig-Drisya-Viveka — The Melting of the Threefold Chord"
The Dissolution of the Triputi: "Drig-Drisya-Viveka — The Melting of the Threefold Chord"
In the realm of worldly ignorance, reality is split into three:
Drashta (The Seer — the subject inside)
Drishyam (The Seen — the object outside)
Darshanam (The Sight — the act of perceiving)
This is the Triputi—the triad of experience. As long as these three appear separate, the wheel of birth and death revolves, and the illusion of a fragmented universe persists.
But hear the ultimate declaration of the Upanishads:
When Sarvatra Bhavana dawns, the Triputi dissolves into the fiery light of absolute Non-duality (Advaita). The boundaries collapse. The distance between the observer and the observed vanishes.
The eyes open, but they no longer look at a world; they look as the world.
The mind realizes with absolute certainty: "I am the Seer, I am the Seen, and I am the Sight. The three were but a play of my own light. There is, was, and ever will be, only One."
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