*Glimpses of Self-Realization* - 'ANNAMALAI SWAMI' ON 'SELF-INQUIRY' -

This consciousness, the ‘I am’, is existing and shining always, but your awareness of it is obstructed by the ego in just the same way that the shadow of the earth hides the moon during an eclipse. The shadow over the moon is only visible because of the moonlight behind it. Without this light the shadow of the eclipse could not be seen. Like this we are conscious of the body, the mind and the world even when they obstruct our clear vision only because of the light of the Self. By the light of the Self all this is seen.

Q: How did this single, unbroken ‘I’ become the many different things and people that we see in the world?

AS: It didn’t. It always remains single and unbroken. Your defective vision and your misperceptions give you the impression that the one became the many. The Self has never undergone any change or transformation except in your imagination.
When we identify ourselves with the body the mind, the one appears to become many. When one’s energy is diverted from the mind and the outside world towards the Self, the illusion of multiplicity fades away.

Go deeply into this feeling of ‘I’. Be aware of it so strongly and so intensely that no other thoughts have the energy to arise and distract you. If you hold this feeling of ‘I’ long enough and strongly enough, the false ‘I’ will vanish leaving only the unbroken awareness of the real, immanent ‘I’, consciousness itself.

- Living by the Words of Bhagavan, p 298 , 299

*WORDS OF WISDOM*

Commentary on "Who am I".

When will the realization of the Self be gained?

Bhagawan;When the world which is 'what-is-seen' has been removed, there will be realization of the Self which is the 'seer'.

~RAMANA MAHARSHI

A Self-Realized being cannot help benefiting the world. His very existence is the highest good (Sri Ramana in Talk 210).

*WORDS OF WISDOM* - 'Ramana Maharshi

The Lord of the universe bears the whole burden. You only imagine that you do. You can hand over all your burdens to Him. Whatever you have to do, you will be made an instrument for doing it at the right time.

'Soul, mind or ego are mere words. There are no entities of the kind. Consciousness is the only truth'. ~Ramana Maharshi

Everything 'known' is nothing but 'pure consciousness' with 'name' and 'form'.

-SWAATHMAA RAAMAN

*POINTS TO PONDER* - THE ROYAL PATH OF 'SELF-INQUIRY' - Why this roundabout process? Should we not state the ultimate truth and direct path at the beginning itself rather than advocating many methods and rejecting them at the end?’ ~ Ramana Maharshi

Once, when Ganapati Muni was present in the hall, a group of villagers asked, ‘How are we to control the mind?’

In reply Bhagavan asked them to look into the origin of the mind and explained the path of Self-Inquiry. Soon they left and Bhagavan as usual went out for a walk.

Remarking to the others Ganapati Muni said, ‘The path of Self-knowledge which Bhagavan teaches is so difficult even for the learned, and Bhagavan advocated it to the poor villagers. I doubt whether they understood it and still less whether they can practice it. If Bhagavan had advised them to practice some puja or japa, that would have been more practical.’

When this was conveyed to Bhagavan, he commented,

‘What to do? This is what I know. If a teaching is to be imparted according to the traditional way, one must first see whether the recipient is qualified or not. Then puja, japa or dhyana are prescribed step by step. Later the Guru says that this is all only preliminary and one has to transcend all this. Finally, the ultimate truth that “Brahman alone is real” is revealed and to realize this, the direct path of Self-Inquiry is to be taught. Why this roundabout process? Should we not state the ultimate truth and direct path at the beginning itself rather than advocating many methods and rejecting them at the end?’

(KUNJU SWAMI in Bhagavan Sri Ramana, a Pictorial Biography, p. 74)

'MUSIC IS DIVINE' - 'SWAMI SIVANANDA' ON MUSIC - 'That which is pleasant is not good, and that which is good is not necessarily pleasant.' It is in music that you find the sole exception to this rule. It is both pleasant and good, 'Preya' and 'Shreya', in the terminology of the Kathopanishad.

Music or sangita is the essence of this universe. It is the very breath of God and food for the soul. Sangita vidya is a sacred science, its goal being God-consciousness. Music is not art instrument for titillation of the nerves or satisfaction of the senses. It is yoga sadhana, which enables one to attain atma sakshatkara, direct realization of the soul. Music should be treated as yoga. True music can only be tasted by one who has renounced the world, freed himself from all taints of worldliness, and who practises music as a sadhana for self-realization.
Trapped in music, the mysterious mind with its thousands of vasanas and vrittis, lies quiescently on the lap of the sadhaka, and he can make it dance to his tune, control it according to his will and mould it as he pleases. Mind, the magic wand of maya, the terror of all spiritual aspirants, is there in the hands of the music yogi under his perfect control, for music makes the mind one-pointed quickly.
The wonder of wonders in the case of music yoga is that it is not only the musician whose mind is thus controlled, but the minds of all those who listen to music become calm; peaceful and blissful. That is why great saints like Mira Bai, Tukaram, Kabir Das, Thyagaraja, Purandhara Das and others wove their teachings into sweet music. With the sweet music, their sublime thoughts would easily penetrate the heart of the listener, which is at other times zealously guarded by the cobra of worldliness. It is music yoga that effortlessly brings about chitta vritti nirodha, control of mental modifications, practised by the raja yogi. When thus the mind is steadied and purified, and merged in nada, primal sound, the eye of intuition is opened and the music yogi gets yoga siddhi or samadhi.
The true musician is the highest nishkama karma yogi. He removes the sorrows of the people who listen to him. Music cures incurable diseases, dispels the gloom of ignorance, wrong notions and despair from the heart, and instills joy, cheer, happiness and hope. You cannot easily repay the deep debt of gratitude you owe to the music yogi who renders you this inestimable service.
Music soothes the brains and nerves. It lulls the whole system. It stimulates, energizes, galvanizes and vitalizes the whole system. It affects the emotions and arouses the impulses to action and thereby influences all the vital functions. It consists of a series of harmonious vibrations, electrical in their nature and make-up.
Music relaxes nervous tension and makes parts of the body affected by tension to resume their normal functions. Music is highly beneficial in the treatment of nervous disorders, sleeplessness, etc. Music has a tremendous power to bring comfort and solace when one is in a state of despondency or pain. Sangita or kirtan is the best medicine when all other systems of medicine have failed to cure a disease. Kirtan will work wonders. Try this unique medicine and realize its marvelous benefits.
Sweet melody exercises a powerful influence on the mind and physical nature of every living being. If someone is suffering from a disease, sing kirtan near his bed. He will soon be cured.
Music is the easiest, best and glorifying sadhana to attain moksha in this age of Kali Yuga. In fact, music enjoys the unique privilege of defying one of the fundamental spiritual doctrines: 'That which is pleasant is not good, and that which is good is not necessarily pleasant.' It is in music that you find the sole exception to this rule. It is both pleasant and good, 'Preya' and 'Shreya', in the terminology of the Kathopanishad.
Music is not a thing to be neglected or brushed aside. It, must be the aspiration of every person to either sing or play some instrument. So, start now in right earnest and practice music with bhakti bhava. A strong habit of singing can be formed in six months. Even when someone is in a dying state, the habit of singing the name of the Lord will come to the rescue at the last moment.

*POINTS TO PONDER* - There is no difference between God, Guru and Self - ~RAMANA MAHARSHI

A person begins with dissatisfaction. Not content with the world he seeks satisfaction of desires by prayers to God; his mind is purified; he longs to know God more than to satisfy his carnal desires. Then God’s Grace begins to manifest. God takes the form of a Guru and appears to the devotee; teaches him the Truth; purifies the mind by his teachings and contact; the mind gains strength, is able to turn inward; with meditation it is purified yet further, and eventually remains still without the least ripple. That stillness is the Self.

The Guru is both exterior and interior. From the exterior he gives a push to the mind to turn inward; from the interior he pulls the mind towards the Self and helps the mind to achieve quietness. That is Grace.

Hence there is no difference between God, Guru and Self.

~RAMANA MAHARSHI

'SET THE MIRROR RIGHT' - 'Nisargadatta Maharaj' in 'I AM THAT'

You are yourself without knowing it. There is nothing wrong with you as the Self. It is what it is to perfection. It is the mirror that is not clear and true and, therefore, gives you false images. You need not correct yourself -- only set right your idea of yourself. Learn to separate yourself from the image and the mirror, keep on remembering: I am neither the mind nor its ideas: do it patiently and with convictions and you will su'rely come to the direct vision of yourself as the source of being -- knowing -- loving, eternal, all-embracing all-pervading. You are the infinite focused in a body. Now you see the body only. Try earnestly and you will come to see the infinite only.

Nisargadatta Maharaj in 'I AM THAT

*Glimpses of Self-Realization* - THE ESSENCE OF 'RIBHU GITA' - The illusion of the universe is based on the mind, which again is an illusion based on the still Awareness- Being-Self. (Ch.2, v.35)

The following verses constitute the teachings of Siva to Ribhu, who in turn transmits those teachings to his disciple Nidhaga Rishi. The treatise goes by the name Ribhu Gita. Bhagavan summarized the essential verses for Prof Krishnamurti Iyer.

5. The universe was neither born, nor maintained, nor dissolved; this is the plain truth. The basic screen of pure Being-Awareness-Stillness devoid of all the moving shadow pictures of name and form of the universe is the sole, eternal Existence. (Ch.2, v.33)

6. Some may argue that this universe of duality (multiple existences) is a factual second reality, clearly seen by the senses operated by the mind. But then, are the senses anything apart from the mind? Can they function without the support of the mind in which they are imbedded? What is this mind except a bundle of thoughts? What are thoughts except evanescent ripples in the still, limitless ocean of pure Being-Awareness-Self, which is the sole Existence without a second? (Ch. 2, v.34)

7. The existence of the illusion of silver in mother of pearl is not a reality apart from the reality of mother of pearl, which is the basic reality. The illusion of the universe is based on the mind, which again is an illusion based on the still Awareness- Being-Self. (Ch.2, v.35)

8. In the unitary, undifferentiated still ocean of Existence- Awareness-Self, body, senses, mind, intellect and jivas (embodied souls) are nothing but evanescent ripples not apart from that sole Self. (Ch.4, v.6)

9. The universe of name and form, the embodied creatures and their creator, mind, desire, Karma (action), misery and everything other than the Self, are merely thought formations projected by the powers of the Self on its screen — Self. (Ch.5, v.25)

*POINTS TO PONDER* - Find out the ego. The finding of its source is the final goal. ~RAMANA MAHARSHI

*POINTS TO PONDER*

"Who am I"?

Question No 9:What is the path of inquiry for understanding the nature of the mind?

Bhagawan: That which rises as 'I' in this body is the mind. If one inquires as to where in the body the thought 'I' rises first, one would discover that it rises in the heart. That is the place of the mind's origin. Even if one thinks constantly 'I' 'I', one will be led to that place. Of all the thoughts that arise in the mind, the 'I' thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.

~RAMANA MAHARSHI

*Glimpses of Self-Realization* - *Kasi Panchakam* By *Adi Shankara Bhagawat Pada* - Translated by P. R. Ramachander : 'KASI' is the self-effulgent 'SELF' or 'BRAHMAN' (TRUTH-BEING- EXISTENCE-CONSCIOUSNESS and BLISS) and 'GANGA' is nothing but the ever flowing river of'SELF-KNOWLEDGE' or (BRAHMA VIDYA). Taking bath in the holy waters of 'GANGA' at 'KASI' denotes 'Self-Realization'- 'Sahaja-Samadhi' (Peace-Inherent) and 'Liberation-in-Life' ~ SWAATHMAA RAAMAN.

'Mano nivruthi paramopa santhi,
Sa theerthavarya mani karnika cha,
Gnana pravaha vimaladhi ganga,
Saa kasikaham nija bodha roopa'., 1

I am that kasika, which is the form of,
The real knowledge of the soul,
Which is pacifier of the mind,
Which is the greatest consolation,
Which is mani karnika among the holy waters,
And which is the clear flow of knowledge, the Ganga.

'Yasyamidham kalpithamindra jalam,
Characharam bathi mano vilasam,
Sachid sukhaika parmathma roopa,
Saa kasikaham nija bodha roopa'., 2

I am that kasika, which is the form of,
The real knowledge of the soul,
Which is the place in which shines.
In this surreal world with it’s moving
And stable things, considered as real,
Which is the form of eternal joy,
Which is the form of ultimate soul,
And which is the form of ultimate knowledge.

'Kasyam hi kasathe kasi kasee srava prakasika,
Sa kasi viditha yena thena praptha hi kasika'., 3

Kasi exists in kasi and it makes everything shine,
He who knows this, reaches Kasi.

'Koseshu pancha swadhi raja mana,
Budhir bhavani prathi deha geham,
Sakshi shiva sarva ganontharathma,
Saa kasikaham nija bodha roopa'., 4

I am that kasika which is knowledge of realization,
Which shines in the home called body as bhavani
The wisdom of the five chakras of the body,
And which is Shiva, the king of the inner soul who is witness to this.

'Kasi kshethram sareram tribhuvana janani vyapini jnana ganga,
Bhakthi sradha gayeyam nija gurucharana dhyana yoga prayoga,
Vishwesoyam thureeya sakala jana mana sakshi boothontharathma',
Dehe sarvam madheeye yadhi vasathi punastheertha anyath kimasthi'., 5

What is the need for other sacred waters for me,
When my body is the temple at Kasi,
When my devotion is ganga who is,
The universal mother who is spread everywhere,
And is the personification of knowledge,
When my devoted attention is the Gaya,
When the realization that I get through,
The devotion to the feet of my teacher is Prayaga,
And my inner soul is the god of the universe,
Who is the witness in the mind of all beings.

*Glimpses of Self-Realization* - 'GURU' 'DAKSHINAMURTHY' is none other than one`s own 'SELF'- ( TRUTH-BEING-EXISTENCE-CONSCIOUSNESS and BLISS or 'SAT-CHIT-ANANDA') - teaching 'BRAHMA VIDYA' ( SELF- KNOWLEDGE ), through the language of 'SILENCE' (MOUNA). Those who are adepts in the language of 'SILENCE', ever revel in 'Self-Realization', Sahaja Samadhi' (Peace-Inherent) and 'Liberation-in-Life - SWAATHMAA RAAMAN

'Sri Dakshinamurthy Stotram'

by 'Adi Sankara Bhagawat Pada'

Translated by P.R.Ramachander

Adhi Sankara has written very many great Stotras (prayers) but here is a unique prayer, which is not only a prayer but the summary of all the philosophy that he has taught. Even during his time, this stotra was difficult to comprehend and it became necessary for one of his disciples, Sureshwaracharya to write a commentary called Manasollasa to this stotra. There are large number of books and commentaries on this commentary itself.
‘Mouna Vyakhya prakatitha, para,
Brahma thathwam yuvanam,
Varshishtha anthevasad rishiganai,
Ravrutham brahma nishtai,
Acharyendram kara kalihtha chin,
Mudram ananda roopam,
Swathmaramam mudhitha vadanam,
Dakshinamurthim eede’.

I praise and salute that Dakshinamrthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.

‘Viswam darpana drusyamana nagari,
Thulyam nijantargatham,
Pasyannathmani mayaya bahirivoth,
Bhutham yatha nidraya,
Ya sakshath kuruthe prabodha samaye,
Swathmanameva dwayam,
Thasmai sri guru murthaye nama idham,
Sree Dakshinamurthaye’., 2

Similar to the image of a town as seen in the mirror,
When one sees the image of the world within him,
The world appears as if it is outside.
It is similar to his seeing due to illusion,
During the state of sleep,
That the one real fact appears as many different truths,
And he realizes,when he wakes up and sees the reality,
That he is really the one and only one soul.
Salutation to the God facing the south,
Who is the greatest teacher.

The above stanza tells us that the world which is outside us is same as our soul but we see them as different entities due to the veil of ignorance. As soon as we wake up, we realize that the dream is false and even while seeing our image in the mirror, we know that we are not seeing us in the mirror but our image. When we get knowledge from the guru we are in the wakeful state without the veil of ignorance.

‘Beejasyanthari vankuro jagadhidham,
Prang nirvikalpam puna,
Mayakalpitha desa kala kalanaa,
Vaichithrya chithrikrutham,
Mayaveeva vijrumbhayathyapi maha,
Yogeeva yah swechaya,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye’., 3

Like the germ inside the seed is its part,
But becomes different after development
The many places and time which are before us,
Are drawn by illusion in the board of life in a peculiar manner,
By a great savant or an expert Siddha,
Who can create them as per their will,
Salutation to the God facing the south,
Who is the greatest teacher.

When the net of illusion is lifted and when we reach the stage of manifestation, we would find that what we think as different is but one and the same.

‘Yasyaiva sphuranam sadathmakamasath,
Kalparthagam bhasathe,
Sakshaath thathwamaseethi veda vachasa,
Yobodhyathyasrithhan,
Yath saksht karanath bhavenna punara,
Aavrithir bhavambhonidhow,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye’., 4

He who exists as the real light of truth,
And shines in the false world of appearance,
And He who teaches disciples the great saying,
“Thou art that”[2] after realizing its import,
Gets away from this cycle of life and death.
Salutation to the God facing the south,
Who is the greatest teacher.

‘Nanachidhra ghato dhara sthitha maha,
Deepa prabha bhaswaram,
Jnanam yasya thu chakshuradhi karana,
Dwara bahi spandathe,
Jaanameethi tham eva baandham anubathi,
Yethath samastham jagat,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye’., 5

Like the light emanating from a lamp,
Kept in a pot with many holes,
Goes out in all directions,
In the person in whom the wisdom goes out
Through the openings of ear, eye , mouth and thought,
And when that person realizes that ‘I know myself”,
This whole universe shines after Him alone,
Who shines in the consciousness as the know er.
Salutation to the God facing the south,
Who is the greatest teacher.
Our body prevents us from seeing the truth(the light from outside) that we are the Brahman and lets out light though the sensory organs and makes us deceive ourselves by feeling that we are happy. This simile of a pot with holes for the body occurs in many places in Indian philosophy.

‘Deham pranam api indryanyapi chalaam,
Budhim cha soonyam vidhu,
Stree balandha jadopamasthvaha mithi,
Brandha brusam vadhina,
Maya sakthi vilasa kalpitha maha,
Vyamoha samharine,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye’., 6

Those great philosophers , who think that,
The body, the soul and the fickle intellect,
The concept of emptiness and all other nothingness,
Are nothing but themselves,
Are similar to the women children , blind and the ignorant.
It is only He who can destroy, this veil of ignorance,
And wake us up from this state of deceit.
Salutation to the God facing the south,
Who is the greatest teacher.
This is a sample of the approach of negation in identifying the truth about the concept of self. Senses, the body etc cannot be the absolute truth as they are transient.

‘Rahu grastha divakarendu sadrusho,
Maya samachadanath,
Sanamthra karanopa samharanatho,
Yo abhoot sushuptha pumaan,
Pragaswapsaamithi prabodha samaye,
Yaa prathyabignayathe,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye’., 7

Similar to the Sun when being masked by the serpent Rahu,
Knows that it was existing, once the eclipse is over
That man whose senses are suppressed
When he is asleep,
Because of the veil of illusion,
Realizes that he was in the state of sleep,
When he wakes up.
Salutation to the God facing the south,
Who is the greatest teacher.
Similar the sun existing even when there is eclipse, we exist when we are sleeping. This is denial of the Buddhist theory that, when we are asleep there is nothingness.


‘Balyadishwapi jagaradhadishu thadha,
Sarva sva avasthasthaswapi,
Vyavrutha swanuvarthamanamaha,
Mithyanth sphurantham sada,
Svathmaanam pragatikarothi bajatham,
Yo mudraya bhadraya,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye’., 8

Salutations to him who shines and exhibits,
Himself by the beatific Chinmudhra of the hand,
That he exists within the humans as self,
Forever and non changing,
Even during the changing states of childhood, youth and old age
And even during the states of sleep, dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.
The truth as represented by the concept of Brahman, exists always.

‘Viswam pasyathi karya karana thaya,
Swa swami sambandatha,
Sishyacharya thaya thadaiva pithru,
Puthradhyathmana bedatha,
Swapne Jagrathi va ya esha purusho,
Maya Paribramitha,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye’., 9

The world sees as cause and effect,
The differences between us and our lord,
The distinction between teacher and the taught,
The distinction between father and son,
And so the man is confused by illusion,
And believes in these differences,
During the times of dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.
The ignorance of the truth because of the veil of ignorance Maya is reemphasized.

‘Bhoorambaamsya anilo ambhara,
Maharnadho himamasu puman,
Ithyabhathi characharathmakamidham,
Yasyaiva murthyashtakam,
Nanyath kinchana vidhyathe vimrusathaam,
Yasmath parasmath vibho,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye’., 10

To the sake of which supreme Brahman,
The universe is shining as self,
Which is Movable and immovable, with its aspects?
Of water, fire, air, space,
The sun, moon and the individual soul,
And also to those who examine the truth behind,
The meaning of this universe and find,
That it Consists of nothing but,
The God who is every where.
Salutation to the God facing the south,
Who is the greatest teacher.

‘Sarvathmathvamithi sphutikruthamitham,
Yasmadamushamin sthave,
Thenasya sravanath thadartha mananath,
Dyanascha Sankeerthanath,
Sarvathmathva maha vibhuthi sahitham,
Syadheeswarasthvam svatha,
Siddhyeth thath punarashtadha parinatham,
Chaisvaryamvayhatham’., 11

The concept of the Athma,
Which is explained in this poem of praise,
Hearing which, understanding which,
Meditating which and singing which,
One would attain the state of the godliness,
And the great state of self realization,
And also you would get the eight powers of occult,
Without any problems in between.
Appendix
The following three stanzas as well as the first stanza are chanted after the main stotra:-


‘Chitram Vata tharor mole vruddha,
Sishya, Guror Yuva,
Gurostu mounam vykhyanam,
Sishyasthu china samsaya’.

It is strange to see,
The very old disciples,
And the very young teacher,
Who sit under a banyan tree,
With the teacher always observing silence,
And the students getting all the doubts cleared.

‘Om nama pranavarthaya,
Suddha jnanaika moorthaye nama,
Nirmalaya prasanthaya,
Sri Dakshinamurthaye nama’.

Salutations to that Dakshinamurthy,
Who is the meaning of the pranava, “om”,
Who is the personification of unalloyed wisdom,
Who is crystal clear in his thought,
And who is the epitome of peace.

‘Gurave sara lokaanam,
Bishaje bhava roginaam,
Nidhaye sarva vidhyanam,
Sri Dakshinamurthaye nama’.

Salutations to that Dakshinamurthy,
Who is the teacher of the entire world,
Who is the doctor to those,
Afflicted by the disease of birth and death,
And who is the treasure house of all knowledge.

'THE PAINTER IS WITHIN THE PICTURE' -' I AM THAT' ch 19 - 'Nisargadatta Maharaj'

*YES! The painter is the picture- the cause and the substratum* -SWAATHMAARAAMAN

Questioner: I am a painter and I earn by painting pictures. Has it any value from the spiritual point of view?

Maharaj: When you paint what do you think about?

Q: When I paint, there is only the painting and myself.

M: What are you doing there?

Q: I paint. 

M: No, you don't. You see the painting going on. You are watching only, all else happens.

Q: The picture is painting itself? Or, is there some deeper 'me', or some god who is painting?

M: Consciousness itself is the greatest painter. The entire world is a Picture.

Q: Who painted the picture of the world? 

M: The painter is in the Picture

I AM THAT ch 19

*POINTS TO PONDER* - The 'phenomenal world' is nothing but 'pure consciousness' with 'name' and 'form'. Without 'name' and 'form' , the world is again 'pure consciousness'. -SWAATHMAA RAAMAN

PHILOSOPHY OF THE DIVINE NAME ACCORDING TO SAINT NAMDEV
(referred by Bhagavan to a devotee)

'The name permeates the entire universe
densely; who can tell to what depths in the
nether regions and to what height in the
heaven It extends?

The ignorant fools undergo the eighty four
lakhs of species of births, not
knowing the essence of things. The Name
is immortal. Forms are innumerable but
Name is all that.

The Name itself is form and form itself
is Name. There is no distinction between
Name and form. God became manifest and
assumed Name and form. Hence the Name
the Vedas have established. Beware, there
is no mantram beyond the Name. Those
who say otherwise are ignorant fools. Name
is Keshava Himself. This is known only to
the loving devotees of the Lord.

The all-pervading nature of the Name
can only be understood when one recognizes
his own 'I' . When one's own name is
not recognized, it is impossible to get all pervading
Name. When one knows oneself
then one finds the Name everywhere.
None can realize the Name by the practice
of knowledge, meditation or austerity.
Surrender yourself at first at the feet of the
Guru and learn to know who the 'I' in you
is. After finding the source of that 'I' , merge
your individuality in that Oneness — which
is Self-existent and devoid of all duality. It
is that Name that permeates the three
worlds.

The Name is Paramatman Itself where
there is no action arising out of dvaita
(duality).

RAMANA MAHARSHI

*WORDS OF WISDOM*- The 'SELF' is 'Pure Consciousness' without 'Name' and 'Form' - SWAATHMAARAAMAN

LEARN TO LOOK WITHOUT IMAGINATION


Q: God is an experience in time, but the experiencer is timeless.

M: Even the experiencer is secondary. Primary is the infinite expanse of consciousness, the eternal possibility, the immeasurable potential of all that was, is, and will be. When you look at anything, it is the ultimate you see, but you imagine that you see a cloud or a tree.

Learn to look without imagination, to listen without distortion: that is all. Stop attributing names and shapes to the essentially nameless and formless, realize that every mode of perception is subjective, that what is seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience peace and freedom from fear.

Even the sense of 'I am' is composed of the pure light and the sense of being. The 'I' is there even without the 'am'. So is the pure light there whether you say 'I' or not. Become aware of that pure light and you will never lose it. The beingness in 'being', the awareness in consciousness, the interest in every experience -- that is not describable, yet perfectly accessible, for there is nothing else.

RAMANA MAHARSHI

'HOLD ON TO THE 'DOUBTER' AND THE DOUBTS WILL VANISH' - 'Ramana Maharshi'

In answer to some question Maharshi said: “There is a state when words cease and silence prevails.”

D.: How to communicate thought to each other?

M.: That is only when there is the notion of two.
D.: How to get peace?

M.: That is the natural state. The mind obstructs the innate peace. Our investigation is only in the mind. Investigate the mind; it will disappear. There is no entity by name mind. Because of the emergence of thoughts we surmise something from which they start. That we term mind. When we probe to see what it is, there is nothing like it. After it has vanished, Peace will be found to remain eternal.

D.: What is buddhi (intellect)?

M.: The thinking or discriminating faculty. These are mere names. Be it the ego, the mind or the intellect, it is all the same. Whose mind? Whose intellect? The ego’s. Is the ego real? No. We confound the ego and call it intellect or mind.

D.: Emerson says, “Soul answers soul by itself - not by description or words.”

M.: Quite so. However much you learn, there will be no bounds to knowledge. You ignore the doubter but try to solve the doubts. On the other hand, hold on to the doubter and the doubts will disappear.

D.: Then the question resolves itself to knowing the Self.

M.: Quite so.

D.: How to know the Self?

M.: See what the Self is. What you consider to be the Self, is really either the mind or the intellect or the ‘I-thought’. The other thoughts arise only after the ‘I-thought’. So hold on to it. The others will vanish leaving the Self as the residuum.

D.: The difficulty lies in reaching it.

M.: There is no reaching it at all because it is eternal, here and now. If the Self were to be gained anew, it would not be permanent.

D.: How to obtain equanimity or peace or equilibrium of mind? What is the best way?

M.: I have already answered it. Investigate the mind. It is eliminated and you remain over. Let your standpoint become that of wisdom then the world will be found to be God.

'Dristim jnanamayim kritva
 pasyet Brahmamayam jagat'.

So the question is one of outlook. You pervade all. See yourself and all are understood. But you have now lost hold of your Self and go about doubting other things.

D.: How to know the Self?

M.: Are there two ‘I’s? How do you know your own existence? Do you see yourself with these eyes? Question yourself. How does this question arise? Do I remain to ask it or not? Can I find
my Self as in a mirror? Because your outlook has been outward bent, it has lost sight of the Self and your vision is external. The Self is not found in external objects. Turn your look within and plunge down; you will be the Self.

- Talks with RAMANA MAHARSHI

*WORDS OF WISDOM* - And that 'SELF' (AATHMA) is nothing but 'TRUTH' - 'BEING' - 'EXISTENCE ' - 'CONSCIOUSNESS' and BLISS' (SAT-CHIT-ANANDA-BRAHMAM)- already attained by everybody , perhaps beyond their comprehension. -SWAATHMAARAAMAN

'SEEING THE 'SELF' IS ONLY BEING THE SELF'


Question: When a man realizes the Self, what will he see?

Bhagavan: There is no seeing, seeing is only being. The state of Self-Realization, as we call it, is not attaining something new or reaching some goal far away, but simply being that, which you always are and which you always have been. All that is needed is that you give up your realization of the 'not-true' as 'true'. …Then we shall realize the Self as the Self - in other words 'BE' the Self. At one stage one would laugh at oneself that one tried to discover the Self which so self-evident. So, what can we say to this question?
-Ramana Maharshi