Words of Ramana Maharshi #1 If you make your outlook that of wisdom, you will find the world to be God


Thus the question comes as to who is God???

:)


Download 2.48 Mb.
Page31/48
Date conversion03.05.2018
Size2.48 Mb.
1   ...   27   28   29   30   31   32   33   34   ...   48

 

Thus the question comes as to who is God???

Krishna again and again says that “Ishvarah sarva bhootanaam hridheshe arjuna thisthathi” – O Arjuna, God resides in the heart of all beings.

 

Thus here maharshi says that God is not a separate entity to be known. If God be a separate entity, then it can known and hence he becomes an object of knowledge. As the eternal rule in this world goes that whatever is born as an object, it has to die and hence God loses his eternal nature and immortality. This is not possible or is not true according to the scriptures. Hence one comes to the conclusion that God is not a separate object to be known, but he is the Seer or the Subject himself.

 

Thus when a person knows the Self, everything else becomes known.

 

Brahma Vid brahmaiva bhavathi” – One who knows Brahman becomes Brahman – says the teacher of Sage Angiras to the student of Saunaka who asks the Guru “By knowing which, everything becomes known, tell me that”. Thus the teacher answers that it is from Brahman that everything has come. Brahman is the material and the efficient cause for the dual world because the world is like water bubbles and foams – also it is like water in desert or snake wrongly seen in rope.

 

We see Krishna telling that

Yat jnaatva na iha bhooyo anyat jnaatavyam avashishyate”

By knowing which everything else becomes known and hence nothing remains to be known.

 

Thus God is not a super human being sitting in the sky and to be attained through long pujas and homas – but he is the Subject himself, he is the Self – the Self that is self-luminous and gives its shine to all the dualistic and unreal world.


 

Thus, Sri Sankara boldly says in Viveka Choodamani that

Avijnaathe pare tatve sastradheethisthu nishphaalah

Vijnaathe pi pare tatve sastradheethisthu nishphaalah”

Without knowing the eternal Truth of the Self, all scriptures are of no use. (Yoga Vasishta and sankara in his work Maya Panchakam say that such a person who knows the four Vedas but doesn’t know the non-dual Brahman and has differentiation of caste and creed is a DONKEY CARRYING THE LOAD OF VEDAS!!!!!.)

Even after knowing the eternal truth of the Self, all scriptures are of no use. This is because all scriptures are meant to reveal the inherent nature of the Self. When the Self is known, there is nothing else to be known either through scriptures or through experience. Hence the scriptures are of no use to such person.

 

Thus Ramakrishna and Ramana never learned any scriptures because they had realized the Self and hence there was nothing else to be known.

 

One should never think that they are realized souls and I am not!!! Every one is the Self only, but he is not knowing it as he is bound by ignorance veils and through the delusions of kaama and krodha – lust and desire and anger. When a person slowly removes the passions of desire and anger, his mind becomes pure and ignorance veil is removed and then he realizes that “I am the Self – the one without a second, the pure Blissful one which has no equality and which is the only one existing”.

 

Thus he rejoices always in the bliss of the Self – the bliss that one is always searching for in the external world.

 

Let the Almighty guide us all to realize the Self and abide in the pure blissful and non-dual state.


 

PS: Please send a mail to me, Hariram_Subramonia@infosys, with subject "subscribe quotes" to get these quotes directly in your inbox. Send a mail with subject "unsubscribe quotes" to stop getting quotes in your inbox. 

Words of Ramana Maharshi -- #155
Why not abide as the Self and be done with miseries???

                                                                                                                        -- Ramana Maharshi

Explanation:

 

Maharshi explains here the cause of the miseries in the world.

 

Vedanta and the scriptures tell that all miseries are only man-created and only due to his illusion. The miseries and sorrow and due to the wrong identification of the Self with the non-Self.

 

It is like a man in dream thinking that he is a beggar but after waking up realizes that he is a king only. Similar to this, a person wrongly thinks that he is so and so and limits himself to the body and the people around – thereby creating likes and dislikes which then cause love and hatred, desire and aversion and lust and anger – all these lead again to embodiment or taking up a body and due to gaining a body, the actions continue for fulfillment of these likes and dislikes. Thus the cycle of actions and births continue ceaselessly.

 

Sankara thus says in Bhaja Govindam

Punarapi Jananam Punarapi Maranam.

Punarapi Janani jatare sayanam

Iha samsaare bahudusthaare


Kripaya pare pahi murare”

Again birth and again death and again into the womb of the mother – thus the never-ending cycle of Samsara is really tough to cross over  but those who take refugee in Murari (Lord who killed the demon mura who indicates the ignorance veil and the desires, anger and all caused by this ignorance).

 

Thus all miseries are not real – they are illusory. These are like a person being chased by a wild elephant and running fast in his dream. Thus all miseries are due to the wrong identification. When a person thinks that I am this body and I am this mind, he creates wrong impressions and due to this, whatever bad happens to the body or mind, the person takes it to be his & thereby cries during bad times and becomes very happy (temporary happiness) during good times.

 

Thus the sorrow is of the mind alone and not of the Self.

 

Upanishads proclaim

Man eva manushyanaam karanam bandha mokshayoh

Bandhaya vishayaasaktam muktaih nirvishayam smritam”

Mind alone is the cause for bondage and liberation.

When it is craving after sense objects, it is in bondage and when it is turned inward without any craving for sense objects, it is in liberation.

 

But the Self is Nitya Suddha Buddha Muktha – ever pure, enlightened and liberated. There is no liberation or sorrow for the Self because the Self is of the nature of Sat Chit and Ananda (Existence, Consciousness and Bliss).

 

The problems and miseries that seem to happen to the “I” is in fact illusory and created by the mind. When a person goes to deep sleep state, he has no problems as there is no mind there and the Jeevatma or individual rests in his natural state of Self (bliss) and hence every person wants to sleep daily and after waking up says that “I slept well”.


 

But when he wakes up, he creates wrong notions about the “I” and thinks that the “I” is bonded and hence he feels that it requires liberation from meditation or Samadhi or from the grace of a unknown Almighty!!!!

 

What a pathetic condition!!!!

 

Thus ashtavakra says to Janaka in Astavakra Gita

Muktho mukthaabhimani hi baddho baddhaabhimaani api.

Etat satyam ya mathih sa gather bhaveth”

 

The liberated is one who thinks that he is liberated and the bonded is one who thinks that he is in bondage. Thus the saying is true that “Whatever one thinks, that becomes his fate and that he becomes”.

 

Hence first of all a person should understand that liberation is not something to be attained anew but it is only realizing one’s own true nature of Bliss. Vedanta and all scriptural studies are means to removing the ignorance so that the Self or one’s own real nature is realized and is seen as clear as water.

 

Thus the Guru-father Uddalaka says to his son-disciple Svetakethu who comes after 12 years of study in Gurukula with lot of pride in his brain that “Do you know that Brahman by knowing which everything becomes known. Do you know that Brahman which never becomes an object to knowledge”??? When thus questioned by his father, he replies that “my Guru did not teach me anything about this. Please tell me about this Brahman”.

 

Thus the father says that ”O Son, there was only Existence before (any creation took place)”. Sad eva soumya edam agra aasith ekam eva adviteeyam.

 

And then the father tells the son 9 times that “TAT TVAM ASI” or THAT THOU ART. This is the ultimate of Vedanta or the Subjective science which does not give anything new through meditation or any other means but only removes the concealment of the bliss of the Self and removes the ignorance veil of the Self (the veil that tells that I am something different and hence all sorrows are for me and they affect me).


 

Thus Krishna says in Gita

Antha vantha ime deha nityasya ukta sareerinah”

The body comes and goes & hence the Self that resides in the body is called Eternal by wise people. And because of this knowledge about the eternal Self (that one is) he doesn’t get deluded into wrong and illusory things in the world.

 

Thus even if a person thinks that he is bonded, he is the Self only – but the only difference is that he is not affected by the bondage and the sufferings caused due to the bondage.

 

This ultimate goal is what each one has to achieve (realize) – even if it takes births and births to realize it – but until one realizes this, the birth-death cycle is not overcome and eternal bliss is not enjoyed.

 

Let the Almighty guide us all to realize the Self and abide in the pure blissful and non-dual state.

 

PS: Please send a mail to me, Hariram_Subramonia@infosys, with subject "subscribe quotes" to get these quotes directly in your inbox. Send a mail with subject "unsubscribe quotes" to stop getting quotes in your inbox. 

 

Words of Ramana Maharshi -- #156


Question: Does knowing my self imply knowing God?

Maharshi: Yes, God is within you.

Question: Then, what stands in the way of my knowing myself or God?

Maharshi: Your wandering mind and perverted ways.

                                                                                                                        -- Ramana Maharshi

Explanation:

 


Sri Krishna says in lot of places in Bhagavad Gita that God is present in the heart of all beings.

 

Ishwarah Sarva Bhootanaam hridheshe arjuna thisthathi” – God resides in the heart of all beings

 

Sarvasya cha aham hridhi sannivishto” – I am present in the heart of all beings

 

Hridhi sarvasya vishthitam” – the Self or God resides in the heart of all beings.

 

As Maharshi himself tells in another place that the heart meant here is not the physical heart but the spiritual heart which is omnipresent and has no within and without. This goes to show that the Self is in fact not different from God, but it is God alone.

 

As the Cause of mud and the effect of pot (that which comes out of something called cause is called the Effect. The Sanskrit terms used for the both are Karyam and Karanam – effect and cause) – are not different. The pot is not at all different from mud – but it is mud itself.

 

As various gold ornaments are not different from gold but gold alone – similarly the world of duality (which has names and forms) is not different from Brahman, the material and efficient cause for this universe – also called God.

 

One himself is the God. God is not different from one’s own real nature of Self.

 

To prove this statement:

If God is different from oneself, such a God is to be attained afresh as he is not present now. Such a thing which is attained anew will also be subject to death (as anything which is born has to die also). Such a God is not worth of worshipping or praying as his immortality is lost because of being subject to birth and death.


 

Hence all scriptures proclaim at the top of their voice that “God is not something different from oneself, but God is one’s own real nature of Self”.

 

Then one may ask “How come rarely people realize this”??

Maharshi answers this that “the wanderings of the mind is the cause for not knowing this eternal and absolute reality of Oneness of the Self with Brahman and God”.

 

As Upanishads proclaim

Man Eva manushyaanaam kaaranam bandha mokshayoh.

Bandhaaya vishayaasaktam muktaih nirvishayam smritam”

Mind alone is the cause for bondage and liberation.

When it is turned external and craving for sense objects, it is in bondage.

When it is turned inward and merges into its source of Self, it is in liberation.

 

The Self is ever-liberated – there is no liberation for the Self because liberation is only for something that is there in bondage – but the Self is never in bondage and hence there is no liberation for it.

 

All the problems and sorrows and the sense of difference between the limited Self(seemingly limited due to illusion) and God is due to wrong knowledge also called as Adhyaasa or superimposition of Self on non-Self. When the Self is known in its entirety, there is nothing more to be known and there ends all the dual world. At that time there exists only ONENESS – absolute non-duality wherein there is no second thing to be compared, to be liked, to be disliked and to do some actions and create bondage.

 

This Self is not something new to be attained as the scriptures proclaim that “TAT TVAM ASI” – that Self you are. The Self one already is, but it is not known and because of this ignorance all sense of duality and difference is maintained. Hence all sorrow and delusions occur and a person gets bound by these.


 

When a person purifies his mind and realizes the ultimate reality of “I am that non-dual Self, one without a second”, then all illusion and ignorance is removed and thereby the eternal bliss of the Self is realized.

 

Thus, as chinmayananda puts it, “God is not a sultan of sky sitting amidst the clouds and showering his blessings on selected individuals”. Thus God is not different from oneself but one’s own self is God. When thus a person finds God in one’s own Self, the search for an external and limited God is stopped and therein comes the eternal and ultimate Bliss of the Self. But until then, a person searches for God in temples and Kailas (unseen) and Vaikunta – but fails in these pursuits and only ends up in sorrow if the place is not seen or sought. Thus the end to this sorrow and difference of God is there until one realizes that “I am the God”.

 

Thus, nammalvar says that “O God, My Self is only you”.

Kabir says that

It is really funny to me that the fish in the water is searching for water – similarly you are searching for God – Go wherever you want to, until you find out that God is your Self only”.

 

Let the Almighty guide us all to realize the Self and abide in the pure blissful and non-dual state.

 

PS: Please send a mail to me, Hariram_Subramonia@infosys, with subject "subscribe quotes" to get these quotes directly in your inbox. Send a mail with subject "unsubscribe quotes" to stop getting quotes in your inbox. 

 

 



Words of Ramana Maharshi -- #157
See who is the Subject and this enquiry will lead you to pure Consciousness beyond the subject.

                                                                                                                        -- Ramana Maharshi

Explanation:

 

Maharshi explains the way of Vichara or Self-Enquiry which is the direct method to Realization. As Maharshi himself says that without Vichara, realization is not possible. All the other methods of Bhakthi, Yoga and Karma and just means to gain maturity and reach the intellectual level where enquiry is possible.



 

Adi Sankaracharya himself says in Vivekachoodamani,

"Chittasya Suddhaye karma na tu vasthu upalabdhaye.

Vasthu siddhir vicharena na kinchit karma kotibhih"

All actions (include gayathri, agnihotra and other ritualistic actions prescribed in the Vedas) are for the purification of the mind and not for attaining the Reality or Vasthu.

The realization of the Self occurs only through Vichara or Enquiry and not through crores of actions.

 

Self-Realization or Moksha is Vasthu Pradhaana or Subject oriented and not Phala Pradhaana or giving some external fruits.



 

Sankara again says in Vivekachoodamani

"Vadanthu sasthrani yajanthu devan kurvanthu karmaani bhajanthu devathaah

Atmaikya bhodena vimukthir na sidhyathi brahma sataantare api"

Vedas are being spoken or discourse is being done.

Devaas are being propitiated through yajnas or sacrifices.

Actions are being performed.

Gods are being prayed through devotion.

 

But, without knowing the ultimate reality of oneness of the individual Self with Brahman - there is no liberation or Moksha - even in 100 years of Brahma's life. 


 

Roughly speaking, Brahma's one day comes to around 30,00,00,000 years!!!! Imagine around 100 years of Brahma!!!! And Sankara says that even in such long periods (of births and deaths) one will never get liberation from this unending ocean of samsara without the knowledge that “TAT TVAM ASI” or THAT THOU ART from the Guru and the experience that “AHAM BRAHMA ASMI” or I am Brahman.

 

Thus as Maharshi tells here, there is no way other than Enquiry to realize the Self. This is because the Self is not a thing to be newly gained. It is already present & one is already that – but there is ignorance veil that creates projections of duality thereby creating more and more ignorance and hence the Self is veiled. Hence what is required to enquiry into one’s own true nature beyond the three bodies of gross, subtle and causal and beyond the mind and the intellect – and thence one finds the ultimate reality of Self – pure Consciousness alone. Thus only enquiry will lead one to realization and all other paths only leads a person to this enquiry and makes him ready for this enquiry.


 

Vedanta speaks about splitting our experience into two things – one is the Subject or Drik & the other is Object or Drishya.

 

There is nothing other than Drik and Drishya in this world. The Subject is the Self – the pure “I”, but for the time being seemingly limited and bound by likes and dislikes. The Object is everything apart from the “I” or the Subject. Thus one should understand that the Subject has an existence of its own – it is independent, whereas Object is dependent, it has no existence without the Subject.



 

Without Consciousness in a person, there is no world and for that matter nothing. But even when the gross world that one sees during waking state is not present, as in dream or deep sleep, the Subject is present. Even in deep sleep, when there is no world, waking or dream, the Subject or Self is present.

 

Hence one intellectually grasps the ultimate reality that the Subject is the real thing and Object is dependent on the Subject.



 

Then one may ask what is the Object then, does it have any existence????

Upanishads proclaim that the Object has no absolute existence. It has only temporary and phenomenal existence. It is like water in desert – even though it is not present absolutely, it seems to be present for the unrealized person. The perfect example of this is Dream. During the state of dream, a person sees a world of his own and imagines that he is running after being chased by an elephant and suddenly he escapes and becomes a king and enjoys all sensual pleasures with his beautiful queens. But in reality, after waking up, he sees that there is nothing at all – there was never a dream world and it was all his illusion.

 

Thus the Object is not real – it is illusory in nature – it has no existence when the reality of the Subject is known. Unless the rope is perceived as a rope or a dream world perceived as dream – there will seem to be existence of snake in the rope and dream world as a real thing. This is called Superimposition or Adhyaasa – superimposing of the Subject on the Object. Thus when the Subject of Self is not perceived the Objects are seen (these objects are not at all different from the Subject as water in desert is not different from desert). Thus a person sees duality in this world – the world that is nothing but Consciousness alone.


 

Thus Maharshi speaks that

“Drishtim Jnaanamayeem kritva pasyet brahma mayam jagat”

Once the vision is made of Knowledge, the person sees Brahman everywhere.

 

Thus the great dictum of Brihadaranyaka Upanishad says



“Brahma Satyam Jagan Mithya – Jeevo Brahmaiva na parah”

Brahman is the ultimate reality and the world is only illusory – and hence the Jeeva is not different from Brahman but one and the same.

 

Also this similarity is mentioned in TAT TVAM ASI where TAT represents the Jeeva or the substratum of Jeeva which is Consciousness and TVAM represents Brahman or the substratum of Brahman which is Consciousness and ASI represents the equality of these two.



 

Then one may ask, if everything is Brahman then where does realization comes and how can it work?????

Realization is required because the reality of Self is not known and only this realization can give one Bliss or permanent happiness – that happiness which everybody wants and is searching in external things. This realization works in this illusory world through an illusory teacher and illusory books of Vedas even as a person wakes up after seeing a lion come near him in dream.

 

Thus one should know clearly that there is nothing to be gained afresh in this world – because such a thing that is gained new is born and hence it will die also and hence it is not eternal. That which stays forever and is present always is the Eternal Reality. And this reality is that of Consciousness – that of Self also termed as Sat (Existence) Chit (Consciousness) and Ananda (Bliss).


 

When a person intellectually realizes that the Object depends on the Subject and hence the Object cannot give permanent happiness as it itself is temporary, so he tries to find out the Subject through the Subjective Science of Vedanta or Upanishadic Teachings. Thus when he tries to figure out the Subject, all objects lose their existence and what remains is the Pure Consciousness alone – one without a second.

 

This is the eternal bliss of the Self – that which is the goal of each and every person in life. As great acharyas have said that “human birth is rare indeed, endowed with a capability of intellectual reasoning and with the help of reasoning coming out of the claws of Maya or external sensual pleasure and thereby realizing one’s own real nature and residing in the eternal bliss of the Self”.


 

As Sankara says

“Yoga ratho va bhoga ratho va sanga ratho va sanga viheenah.

Yasya Brahmani ramate chittam nandhathi nandhathi nandhathi eva”

A person might be doing Yoga or Bhoga (enjoying), might be attached to people or not attached

But such a person when his mind resides in Brahman alone, he rejoices, rejoices and rejoices only.

 

A person even after knowing the illusory nature of water in desert might run after the water – but he doesn’t get sad when the water is not to be found because he already knows that it is unreal and has no existence. Similarly is the case of a Jnaani who might be seen as doing all actions but will be residing in the eternal bliss of the Self in the heart.



 

That is the ultimate goal that the Vedantas speak and there are numerous people who have attained this goal and each and every person is capable of putting an end to all sorrows in the life by seeking the real bliss of the Self and only this is the Absolute Reality – that which gives one eternal bliss that is everlasting.

 

“Chidananda ropah sivoham sivoham” – Says Sankara



I am Siva, the blissful and auspicious being of the nature of Bliss and Consciousness, I am that Siva only.

 




1   ...   27   28   29   30   31   32   33   34   ...   48
:)


The database is protected by copyright ©hestories.info 2017
send message

    Main page

:)