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

“SANTHAM SIVAM ADVAITAM” – peaceful, blissful and ONE Only – says Mandukya Upanishad


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SANTHAM SIVAM ADVAITAM” – peaceful, blissful and ONE Only – says Mandukya Upanishad.
All the dualities that we see are only names and forms of the ONE Reality of Brahman or Self. As various gold ornaments of necklace, ring, chain are only GOLD with a name and form – similarly the world of duality is nothing but Brahman alone with name and form.
This is proved with the Anvaya Vyatireka Yukthi or logic of Co-existence and Co-absence.

If Brahman is there, the world is there – this is Co-existence.

If Brahman is not there, the world is not there – this is Co-absence.
Thus Brahman is the Reality underlying the world of names and forms.
Now comes the question of what is this Brahman and how to know it???

If such a Brahman is external and different from the Self, then it will become limited by space. And also such Brahman will become dependent on one’s own Self (Consciousness) as if one is not conscious, then there will be no Brahman and if one is conscious then there will be Brahman – thus Brahman will lose its ADVAITAM. Thus one comes to the conclusion that the Self or “I” am only Brahman.
This is what the Guru indicates the Shishya through the dictum of “TAT TVAM ASI” or THAT THOU ART.
Hence Maharshi says Realization is an illusion – it is like a lion pouncing on you in dream – this lion makes you to wake up. This is what Realization is. Realization is not gaining something new, but knowing your own real nature.
Story to depict Realization

Ten fools will going to a place. They had to cross a river on the way.  They swam and reached the other shore. Then they had a doubt whether everyone was present or someone was drowned in the river. So, one person started counting. He counted till 9, but forgot to count himself. So they all were afraid. Second person started counting and still only 9. They all started crying and weeping for the unlost but lost person. Seeing this a passer-by, feeling compassion, told them that nobody has died. He told the first person to count and the first person counted 9, then the passer-by said “you are the tenth person”. Suddenly they all become happy. They again re-checked and were happy of gaining the lost person. In fact, here the tenth person was not at all lost, but was always present, but was not aware about it. Hence after the passer-by told him the truth, he thought that the tenth person was revived again but there was nothing new coming but only realizing that the tenth person has not drowned, but is present only.

Similarly, one is already the Self, but unaware of. He just needs to realize that the pure “I” beyond the mind and body and that which is present for all the three states of waking, dream and deep sleep is “I” only. When this realization dawns, he realizes that the dual world that he was seeing is nothing but the Self or Consciousness alone and that it was due to his wrong notion or vision that he saw duality.
Thus what is required is enquiry into the Self (Vichara or Self-Enquiry) through the scriptural knowledge or through interrogation into one’s own nature through the three steps of Sravana (Listening to the scriptural statements about the Self), Manana (reflection on the scriptural statements and verifying them through logic) and Nidhidhyaasana (Contemplation on the Self which removes the ignorance veil and thereby the Self is seen as oneself).
Thus practice or yoga or devotion or action – nothing are required. These various steps are in order to control the mind and gain one pointed concentration which takes one to the level of Enquiry due to purification of mind and intellect. A competent person realizes the Self and about one’s own identity, the moment he hears the absolute reality of “THAT THOU ART” from the Guru.
The difference between knowing this Truth (but still not realizing it completely and progressing in the path) and the ignorant person running behind worldly sensual pleasures is that the seeker is not deluded into the illusory nature of the world and the dualities but maintains the equanimity and peace even while performing actions. It is like a person running for water in desert (seeing a mirage) but knowing that there is no water. Thus when he doesn’t get water, he is not deluded and doesn’t become sad as he knows the reality.

Thus when the Self is known or a higher and absolute truth is known (or at least one knows that there is such a truth), he is never deluded into the dualities of sorrow and happiness. He remains indifferent to things and rejoices in the eternal bliss of the Self.

TARATHI SHOKAM ATMA VIT” – One who knows the Self overcomes grief – says Upanishad.
Thus when a person through enquiry into this “I” – reaches the absolute Self, there is nothing to be known or done. He becomes happy and content as there is nothing other than the Self to be known or realized or gained.
Ishavasya Upanishad says

Yasmin Sarvani bhootani atmaiva bhoot vijanatah

Tatra ko mohah kah sokah ekatvam anupasyathah”

When a person knows that the Self only has become all beings, what sorrow or delusion can he have, as he is seeing oneness only everywhere.
Gita says in chapter 5

Yuktah karma phalam tyaktva saanthim apnothi naishtikeem”

When a person knows the ultimate reality and thereby renounces the attitude of doership, he gains the ever-lasting and natural peace of the Self.
And as Arjuna replies to Krishna’a teaching at the end of Chapter 18 in Gita

Nastho Mohah, Smritir Labda Tvat prasaadhaan maya achyuta.

Sthitosmi gatha sandehah, Karishye vachanam tava”

Delusion has been destroyed, smriti or intellect has been restore for me due to your Grace (the Self’s grace because the word Achyutha means one who has no destruction and that can be only the Self or Brahman), I remain steadfast and strong now, all doubts have vanished. Hence I will do whatever you say (whatever the Self says because the Self says nothing but just remains as pure Being only and hence it means that I will remain as the Self always).

Each one of us have to reach this state of Arjuna and reply to the ever-waiting Self (waiting to give eternal bliss and waiting to be realized, waiting to be unveiled) that “All doubts are gone and I now remain as the blissful Consciousness.

Let the Almighty help us all to realize the Self by seeing oneness everywhere.


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Words of Ramana Maharshi -- #167
A man was worried because he could not succeed in concentrating the mind.

Maharshi said to him : Is it not only One even now? It always remains One only. Diversity lies in your imagination only. Unitary Being need not be acquired.
Concentration is trying to focus the mind on a single object or thing. When the one-pointedness is maintained, it is called Meditation and when the different between Me and the Object is lost, then I get absorbed (Samadhi) with the Object.

Concentration presupposes that there is duality – concentrator & the object of concentration. All these are required in order for an extrovert person to become introverted. Only when the mind gets introverted, it gets merged into its own source of the Self. This is what is termed as Realization. When it is gained for some time & then again the mind gets extroverted, it is temporary & not realization. This state is called Laya or absorption of the mind into its source of Self. As in sleep, there are no objects or mind, but these creep up once a person wakes up – similarly the state of bliss is known only for some time and after that it fades off – this is the state of Laya and called as TRANCE. But when a person, through clear intellectual conviction and knowledge, removes ignorance and destroys the mind through merging into the Self – it becomes Sahaja Samadhi or natural absorption. This is the natural state of the Self – the pure state of each person.

There were no sorrow during deep sleep, but sorrow creeps in during waking and dream state. Why? This is because in deep sleep there is only the Subject or the “I” – there are no objects created. But in waking and dream, as the Self is not known, varied multiple objects are perceived and thereby distinctions of my & mine are formed & this causes likes and dislikes which causes desire and anger. These desire and anger makes one do actions and the results thereof – these again veil the Reality of the Self. Thus the vicious circle continues again and again.
Thus the end to sorrow is removing the duality (wrong notion and feeling of duality). Duality cannot be real because if it were real then it should have been present in deep sleep & its removal would be impossible. Thus Reality is only ONE.
That ONE is only present, beyond time and space. But a person doesn’t realize this and hence sees duality – like a person thinking the bubbles, waves as different from sea. But a learned person will realize that bubbles, waves and sea are only WATER. Thus when a person realizes that there is only Reality, there is no likes and dislikes because whom to like & whom to dislike when there is only ONE present.
Now, the doubt comes as to wherefrom does this duality comes???

As explained earlier, duality cannot be Real & it cannot be unreal from this empirical or worldly viewpoint. Hence Acharyas term this duality or Maya as ANIRVACHANEEYA or indescribable. It is like dream state. When a person is in dream state, the dream world and everything is real only but when he wakes up, he realizes that there was neither a dream world nor the things in the world – only the dreamer existed & exists.

As a dreamer imagines and creates the dream world, similarly the individual jeeva creates the world and the things thereof. This Jeeva is the reflection of the pure Self called Kutastha. The pure Self always remains pure without being tainted by the imaginations and the creations. But the Ego or the reflection (which itself has no existence at all and is only like snake in a rope) assumes things and creates them due to ignorance that “it has no existence and is the Self alone”. This imagination and creation of the individual is the dual world that one sees. This is the reason why different people seem to view the same world differently. And the ultimate proof to this creation of the individual is that if the Consciousness is not present, then there is no world at all (even though one may ask that the world is there for another person, but world exists only if a person is able to feel or experience it).

Thus Upanishads proclaim

Ekoham bahusyaamah”

The One thought, let me diversify.
Way to Realization and what needs to be done?

The Self is always present and remains without any taint or change and this Self one already is – then what needs to be done?
A seeker doesn’t see the Self everywhere – he sees duality. Thus realization is removal of this duality through the knowledge of the Unity. The Unity or the Self need to be gained or acquired or realized – it is ever-realized, but the realization that “I am the Self” which is forgotten and this forgetfulness causes duality – needs to be gained. Thus what is required is knowing the real nature of the Self & one’s own real nature. For this, a person requires the scriptures to know about the Self and oneself. When the person studies the scriptures, he sees that there are two main terms used – Brahman and the Atman. The Brahman is from which the world has come, in which the world exists and in which the world merges back into. This Brahman is not different from the Self. The underlying principle of both Brahman and Atman is the Consciousness alone. But when the Consciousness is limited to space and time, it becomes Ishwara or God (present everywhere) & Jeeava or individual soul (who is present in this small body). This limitation is like space inside a pot and infinite space. These both are one and the same (but seemingly limited). When the limitations or adjunctions of body and mind are removed, what remains is the pure Consciousness alone.

This pure Consciousness is the real nature of oneself. When it is realized, the eternal bliss of the Self is enjoyed. This doesn’t mean that this bliss is not enjoyed at other times, but at other times this bliss is veiled by ignorance and other external distractions and dualities. When the external distractions and the duality is removed (wrong notion of differences), the eternal bliss of the Self is realized and pure Being is realized (not gained but realized that there is only one and not Two).

Thus Self-Realization is realizing one’s own real nature – it is like realizing that the necklace that one was searching is in one’s own neck only. this can be achieved by anyone and at anytime. When it becomes natural & the realization is known at all times, then that person neither knows sorrow nor happiness – because he is always immersed in the bliss of the Self alone.
Let the Almighty help us all to realize the Self by seeing oneness everywhere.


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Words of Ramana Maharshi -- #168
All thoughts are inconsistent with realization. The correct state is to exclude thoughts of ourselves and all other thoughts. Thought is one thing and realization is quite another.
As the philosophy of Yoga states that “Yogah chitta vritthi nirodhah” – Yoga is removing the thoughts of the mind.
What are thoughts and the mind???

Thoughts are mind. There is no mind without thoughts. Thus these two terms of thought and mind are synonymous.

The thoughts are the barriers to realizing one’s own real nature. As long as thoughts are there, one is turned outwards & duality is perceived. These thoughts causes one to forget one’s own nature. These thoughts are nourished because of previous tendencies as well as because of forgetting the Self. When the Self is not known, its real bliss is not enjoyed & hence one searches for pleasure in the external objects & because of this thinks. As thoughts rises, one tries to make the thoughts into reality through action and words. Thus the three types of actions of Mental, Verbal and Physical comes up. These three again are done in order to achieve perfection, peace, bliss. But a person forgets that the state of thoughtlessness can only give him happiness because only then he realizes his own nature – else he will consider something else to be achieved and go more and more outward into external sensual pleasures.

Thus thoughts are the causes for sorrow and temporary happiness.
Upanishads proclaim thus

Mana Eva manushyanaam kaaranam bandha mokshayoh

Bandhaaya vishayaasaktam muktaih nirvishayam smritam”

Mind alone is the cause of bondage and liberation.

When it is turned inwards and without any craving for sense objects (that is thoughtless), it is in liberation (Such a mind is the Self only).

When it turns outwards and craves for external sensual pleasures, it is in bondage (as it gets only sorrow in the long run & to remove this sorrow try to get sense objects which will give happiness in the beginning but again end up in sorrow – thus the vicious circle continues until the Self is realized & one knows that I am the abode of BLISS Eternal).
How can one know that if thoughts are removed, Bliss is experienced???

In the waking and dream state, thoughts are there. This is known by the external objects being present (seemingly external only in that state). The external objects are seen only when the Subject or Seer is not known & thoughts creep up. Any person can try verify this by trying to be without thoughts & in that state there will no objects, either external or in the mind. Thus in both dream and waking state, thoughts are there & these thoughts create duality and this in turn causes likes & dislikes which leads to sorrow and happiness.

But in the state of deep sleep, there are thoughts as nothing is perceived in that state. But still the experiencer or “I” was present – but this was not known at that state due to a veil of ignorance. The importance of this state is that there was happiness, pure happiness that was there for the whole period of deep sleep. Thus through experience and logic one realizes that these thoughts are the causes of sorrow & when these thoughts are removed, what remains is the eternal & Blissful Self, one without a second.

Upanishads proclaim

Esho anuraatma chetasaa veditavyo” – This Atman or Self is known only through pure Intellect or Mind (pure means without thoughts and modifications).
Adi Sankara too speaks in Laghu Vakya Vritthi

Nasthe purva vikalpe tu yaavad anyasya na udayah

Nirvikalpaka chaitanyam spastham taavat vibhaasathe”

When old thoughts are lost & new ones are not gained, in the interval, the pure Consciousness (self-luminous) clearly shines at that time.
Thus Yogis try to reduce thoughts & enter the state of Samadhi wherein there are no thoughts but pure Being alone. This state of thoughtlessness is realization and knowing one’s own real nature of Self.
A doubt may arise that the Self is already realized, then who should remove thoughts???

In the level of realized persons, there is only the Self – there are no external objects, no thoughts, no mind, no actions but only pure Self alone. But when the Self is not known, the reflection of the Self in the intellect is formed which is called Ego or CHIDABHAASA (reflected Consciousness). This Chidaabaasa identifies itself with the thoughts, mind and other things. This chidabaasa enjoys pleasures and sorrows & is in bondage and liberation. Liberation and removal of thoughts are for the Chidabaasa and not for the CHIT or Consciousness. An interesting point to be noted here is that Chidaabaasa has no existence without Chit & hence the pure Chit remains the same without any change, unaffected, ever-blissful, ever-enlightened. But the reflection undergoes changes due to the adjunctions of body and mind. When the Chit is realized, the reflection loses its value & then the realization dawns that the reflection and the medium of reflection are not real & illusory as the dream world (which is only the dreamer alone).

An analogy can be said to explain the consciousness and reflected-consciousness. Consciousness can be considered as the Sun & the reflection of the Consciousness is the Sun reflected in water & the medium is the water (in the pot). The water gets muddy and hence the reflection of Sun gets dirty & when water gets ripples, the Sun seems to be shaking – but here the reflection of Sun is affected but the Sun is not at all affected. Similarly Consciousness always remains the same and it is blissful in nature. When this is not known, thoughts creep up causing reflection, sorrow, happiness among other things.
All these are just examples and explain only some part of Self-Realization. Self-Realization can be known only when the Self is realized & thoughts are removed.
There can be said to be TWO Distinct ways to removal of thought or destruction of the mind. One is the way of the YOGA or control of mind wherein one concentrates on one object warding off other objects & after long concentration, even that object fades away leaving only the concentrator or the Self alone.
The Other way is the way of Knowledge or Enquiry wherein the thoughts are not at all considered or given value. The Self is sought out. This in itself kills the thoughts as when the rope is known, the wrongly perceived snake vanishes & when the Sun is known, one is not interested in the reflection and doesn’t give any value to it.

Whatever path one follows, the ultimate step is KNOWING THAT I AM THAT & dawning of the realization that AHAM BRAHMA ASMI or I am Brahman. This might take years and years, but still the Self remains the same, ever-liberated and only the reflection or Ego is affected. When the difference between Self and Ego is clearly known, then a person is not at all affected by whatever happens in the phenomenal world. He realizes that “I am the Self & I don’t have birth or death & hence no modifications or changes and I am of the nature of Bliss alone”.

Let any person be anywhere, in war or in a hill or in a forest or in the midst of householder life – doing Yoga or Karma or Bhakthi – but when the reality of “I am the Self” is known and this realization is always remembered (at most times, this is forgotten and the identification which is of the Ego is only known or remembered) – then the person always rejoices in the eternal bliss of the Self.
Let us all try to remember this eternal truth. Let not even a single moment pass by without knowing or being aware of this Truth.
Chidananda roopah sivoham sivoham” – I am that auspicious Being of Self of the nature of Bliss, I am that Siva (Self-luminous Brahman).
Let the Almighty help us all to always contemplate on this real nature of oneself.


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Words of Ramana Maharshi -- #169
There may be any number of theories of creation. All of them extend outwardly. There will be no limit to them because time and space are unlimited. They are however only in the mind. See the mind; time and space are transcended and the Self is realized.

                                                                                                                                                            - Ramana Maharshi

According to Vedanta there are mainly two theories of creation. These theories are mainly based on the philosophy of Sankhya.

The main two theories said in the Upanishads and put forth by Adi Sankara and Gaudapada are

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