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

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Krama Srishthi or Sristhi Drishthi Vaada – this theory gives gradual creation right from the creator Brahma to the world that we see now. When a person realizes the Self, this creation vanishes because this creation is not real from the absolute standpoint. Due to ignorance of the Self or Brahman, the creation seems to exist like water seen in desert and like the dream world (which is nothing but the dreamer only). The theory spoken has lot of steps & these do not in any way lead one to the Self. This theory is said so that a person who is still in the worldly life will grasp these & hence try to figure out that from which creation came. Thus he will start searching for Brahman. Slowly he will realize that the Brahman that he is searching for is the Self only. At this point of time, he reaches the absolute standpoint & thereby no world exists, nothing but the Self only exists. This theory is called Sristhi Drishthi because sristhi happens first & then drishthi or perception occurs. One has to note here that it is the same Brahman that is the cause or Adhistaana for the creation which seems to get limited to the adjunction of body and mind & thereby is in ignorance, Avidya or Maya. Because of this Maya, all the world seems to exist. When Maya or Avidya is removed through Brahma Vidya (Knowledge of the Self), all creations vanish as the dream world gets merged into the dreamer when he wakes up.

  • Yugapad Sristhi or Drishti Sristhi Vaada – this theory propounds that when a person sees, then the world is created. This thus tells that the world is the creation of the individual alone. Vedas too point out this theory by telling that the world is created internal in the mind & not external. The example quoted is Dream and Illusions. A person sees water in mirage. This is his illusion & not reality. Similarly the dream world is what he creates out of himself & he himself gives life to the things in the dream world. It should be noted that this theory is little advanced than the previous one & tough to assimilate also. Because lot of doubts may come as to then why I am not able to change the world (if I have created it) & why then do the Vedas tell about Ishvara, God or the creator Brahma??? These questions are easily answered when the absolute theory of “I am God” is known through the Vedas. This tells that “I myself am the God who creates the world and who am seemingly enjoying both pleasures and sorrow”.


    There is another absolute theory of Creation known as AJATI VADA – propounded by Gaudapada and Sankara (also found in the Upanishads). This is the final and absolute theory of creation which says that NO CREATION HAS OCCURRED. It is easy to assimilate this when this waking state and the dream state are compared. Both are very similar & point out the world has not been created at all, but it is an illusion which seems to exist due to ignorance. As a dreamer experiences the dream world during dream but the cognition vanishes when he wakes up & he realizes that there was neither a dream world nor the experience. Similarly the waking world seems to exist, but has no existence at all when a person realizes the non-dual Self.
    The existence of the world as unreal can be proved easily.

    That which is not present always is not real. The waking world vanishes during sleep & again comes back after waking up. The waking world is not there at the time of pralaya or death & again comes once birth occurs. This shows that the waking world that we experience is not absolutely real but seemingly real.
    Thus the Upanishads proclaim “Brahma Satyam Jagan Mithya”  - Brahman is the reality & the world is only illusory. This doesn’t mean that the world is completely unreal because one perceives it. But this world is an illusion which vanishes when the real is known. When a rope is not perceived as such, snake is superimposed on the rope. When the rope is known, then the snake vanishes (snake which had no existence at all).
    If Brahman or Consciousness is there, world is there. If Consciousness is not there, then there is no world at all. This shows that Consciousness is the substratum and the world is only illusory.

    All these theories of creation are mentioned only to take the seeker progressively to the Self. If a person is told first itself that everything is unreal, he will scream! & get angry! But when he is first explained the theories and then slowly told about the Self & the non-Self, he gains confidence & his mind becomes purified. Then he is told that the world or non-Self is nothing but the Self alone. Thus he is taken to the absolute viewpoint of AJATI VAADA – that no creation has at all happened.

    Then how does one perceive all this???

    The world that we see is the creation of the mind. The mind creates a subtle world called dream world during dream. When the impressions of the mind  gets stronger, it creates gross object & the waking world that we see.
    Vishnu replies to Gaadi in Yoga Vasistha

    Prithivyaadi manastham na baahyastham kadaachana.

    Swapna brama padaartheshu sarvaireva anubhooyathe”

    The world consisting of Five elements of Earth, Water, Fire, Air and Ether are in the mind and not external. Each person experiences this during dream and illusions.
    Time and space requires the Self & the mind to exist. If the mind is not there, then there is no time and space. This is known by the experience of deep sleep. The mind is thoughts only. When there are no thoughts, then there is no mind at all. When thoughts are there, external objects are perceived. This is what happens in the states of waking and dreaming. But in the deep sleep, there are thoughts and hence no mind. In this state thus we have no time and space. Such a state where there is no mind & hence no time and space is the state of realization and real nature of oneself. But in deep sleep, it is not perfect as there is the veil of ignorance and hence one is not aware of the bliss in the state. But in the state of Self-Realization one becomes perfectly awake and experiences the bliss of the Self – here there is no differentiation between subject and object,  but only the Self or Bliss exists. As there is no duality, no sorrow is there and no troubles are present.

    Thus time and space are just creations of the mind. Any person who is ready to follow the scriptural teachings and controls his mind & its thoughts can easily verify this eternal Reality experienced by great seers and Mahatmas.

    Patanjali says in his Yoga Sutras that

    Yogaschitta vritthi nirodhah”

    Yoga is the removal of the modifications of the mind.
    This Yoga is Realization – the state without thoughts, the state of oneness, the state of eternal bliss.
    Thus a seeker needs to give less importance to external objects and needs to concentrate on the Self. The scriptures explain creation in order to gradually progress the seeker to higher realms. This way of gradually progressing is called CHANDRA SAAKHA NYAYA or ARUNDHATHI NYAAYA. As a small child is pointed to a branch and through that branch the moon is pointed out & as arundhathi is pointed out by slowly progressing through different stars (in a marriage), the Self is pointed out first as the witness of whatever can be seen or perceived (the body, the mind, the different states, the dualities of cold and hot, happiness and sorrow and all). Then the seeker is slowly told that the Self is only the real thing, all Objects are mere illusions superimposed on the Self (like a snake is wrongly superimposed on the rope). Then the seeker is told to concentrate on the Self & follow the triad path of SRAVANA (Listening), MANANA (Reflection) and NIDHIDHYAASANA (Contemplation). When he follows he realizes that the world is illusory and there is only the Self and realizes that “I am the Self, I am Brahman, I am Bliss”.
    Thus the Upanishads proclaim that “Srinvanthu loke amritasya putraah” – Listen, O Children of Immortality.

    Thus the creations and other external knowledge should be given importance, but one should disregard them and proceed to the ultimate and absolute reality of ONENESS where there has been no creation, there can be no creation and there will never be any creation. This state is the natural state of the Self. The Ego or reflection of the Self gets affected by all the happenings in the world, but still the “I” remains the same. As Lord Tennyson says “Men may come, men may go, but I live forever”.

    Each person is that only. Just one has to realize this and all sufferings vanish, all doubts cease and what remains is only the Self alone.
    As Sankara says “Chidananda roopah sivoham sivoham” – I am the auspicious being called Self of the nature of Bliss and Consciousness, I am the Self”.
    Let the Almighty help us all to contemplate on this real nature of oneself.

      

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    Words of Ramana Maharshi -- #170
    To say that one is apart from the Primal Source is a pretension.

                                                                                                                                                                - Ramana Maharshi

    Explanation:
    Maharshi here explains the ultimate reality. Adi Sankara and Advaita tradition never forsakes any practices or other things, but gives everything relative reality & says that the ultimate Brahma Jnaana that “I am Brahman” – is only the absolute reality. All other things just lead one to this ultimate reality.

    The theory that “I am part of Brahman” is correct if the part or jiva is taken as having the adjuncts of body and mind. But these adjuncts of body and mind are not real as they keep on changing and are illusory in nature. The ultimate reality is that the individual Self which seems to get limited by body and mind & the Supreme Being endowed with omni-scient, complete knowledge are one and the same. This sense of difference is not real & illusory alone.

    How can one say that “I am Brahman”???

    Brahman is said in the Upanishads as that which is beyond time and space, that which transcends the body and mind, that which is the witness to all the activities in the world. If this Brahman is different from the Self, then there can never be any unity at all (because there is difference which if real can never cease to exist) – thus the difference will always exist & the Upanishads proclaim that where there is duality, there is sorrow & suffering.
    Krishna says about Reality in Gita

    Na Asatho vidhyathe bhaavo na abhaavo vidhyathe satah”

    The unreal never has any existence and the real never ceases to exist.
    But the problem all arises in the individuality & the feeling of individuality – the feeling that I am different from God, I am different from Brahman, I have sorrow, I am sad and all.
    Upanishads say

    Dviteeyaad vai bhayam bhavathi” – Fear occurs due to duality (or the wrong perception of duality).
    When a person sees a dog as different from him, he fears the dog. When he sees his BOSS, he thinks that BOSS is different from me & hence fear arises when BOSS is not pleased with him. Thus starts all miseries. All miseries are due to this dual perception alone.
    Svetaaswatara Upanishad proclaims

    Sa Mritor mrityum apnothi Ya Iha Naneva pashyathi”

    He who sees duality here, he goes from death to death (meaning he suffers in this mortal & illusory world).
    Na iha nana asthi kinchana” – There is no duality here – not at all. So says the Brihadaranyaka Upanishad.

    Then why does one feel cold & heat, sorrow & joy and all???


    This is due to the wrong knowledge & ignorance of the real knowledge of oneself. When a person doesn’t perceive the snake in the rope, he fears that the snake will bite. Thus it is the ignorance of the real nature of rope that causes fear, anxiety, sorrow and all. Similarly when the real nature of Self or Existence, Consciousness, Bliss is not known, then other things are perceived and superimposed on the Self. Thus starts duality, because of this duality, likes & dislikes are created, which in turn causes desire & aversion & these lead to sorrow & joy. Thus the unlimited Self due to ignorance of its own nature, gets drowned in the ocean of samsara (birth & death) & he suffers and cries like anything.
    Whenever a problem comes, call up Krishna or Vishnu or Siva & say that “he will take care”.

    Isn’t it foolish enough to call GOD only at times of sorrow & forget him at times of joy????

    It is rare to see people who call GOD & offer all the good and bad unto him.
    Even in both cases, there is no GOD different from the Self who can give one liberation or bliss. Bliss is the very nature of the Self. But when it gets distracted towards illusory worldly sensual pleasures, knowledge is required. Knowledge is not easy to assimilate & thereby the path of DEVOTION & SURRENDER is put forth in the Vedas. When a person completely devotes his life to Krishna (not the form of Krishna but Krishna as the Supreme Lord), the individual Self merges into the infinite Krishna or Brahman. Krishna, as the form, can never give happiness or liberation because whatever has form is prone to death and decay. Hence Krishna had to shed his mortal body in earth. Time will also come for Vishnu & Siva when Pralaya or Destruction occurs.

    But when Vishnu is seen as all-pervading & only One present, it purifies the mind & the individuality is lost in the infinitude of Brahman. Thus what remains is pure Consciousness alone. This is what is the path & end of Bhakthi Marga.

    But, is one different from GOD???

    No, not at all. Because during sleep, there is no GOD but still one experiences bliss. Thus Bliss or God is not external but he is in the heart of all beings. The heart here indicates existence. Thus “I am God” & not different from God.
    Thus whatever is being done at the worldly level is only for removal of the ignorance that “I am not Blissful, I am different from Brahman, I am a bonded individual”.
    When these limitations are removed, what remains is the pure Consciousness alone.
    Maharshi says in Upadesa Saram

    Bhaava shoonyah Sad bhaava susthithih

    Bhaavana bhalaath bhakthih uttama”

    The state of thoughtlessness & presiding as pure Being is the highest BHAKTHI & this is achieved only through lot of practice.
    Thus Sankara says in Vivekachoodamani

    Sva sva roopa anusandhaanam bhakthirithi abhidheeyathe”

    Contemplating on one’s own real nature is called DEVOTION.
    Even Krishna says that

    Mayyavesha mano ye maam nitya yukta upasathe

    Sradhaya parayopetaah te me yukta tama mataah”

    Those who fix their mind unto Me, are steadfast in their concentration towards ME & consider ME as the final goal – there are my true devotees.
    Krishna says again

    Avajaananthi maam moodaah manusheem tanum asritam”

    Those are fools who consider me as embodiment & having a body.

    Thus Krishna’s ME indicates the Self alone. When the separatedness feeling caused out of ignorance is removed, eternal bliss remains & there is nothing to get fear from or sadness from. This is what is experienced in the state of deep sleep where a person doesn’t perceive any duality & only “I” exists – thereby pure happiness is enjoyed there. But in deep sleep, there is veil of ignorance which makes one unaware of the bliss at that time. When a person through real knowledge & experience, realizes that “I am the Brahman” – there is nothing but “I” alone (one without a second) – then there is no time limit for the bliss experienced by the person  because that is the state where one transcends time & space – there is no return from that place or state.

    This is not something that needs to be done after becoming 60 years & doing all other duties!!! Those are fools who consider that spirituality & realization is to be had in old age after marriage, children, children’s marriage and all. Realization is realizing one’s own real nature. This should be had this very moment. It doesn’t require any sanyaasa or initiation, this doesn’t require any money or donations – but what is required is ENQUIRY into one’s own nature.
    Those who are ignorant of the Self are to be considered as FOOLS & IGNORANT idiots thinking that they are doing big things, they know big things – ADVAITA & Vedaas laugh at such people.
    One just needs to enquiry & realize that “I am not this body or mind”, “I am not a limited being” but “I am the Self which is the only thing present. I am the Subject on whom this world & all other people depend for existence. If I refuse to see them, they have no existence. I am omniscient because there is nothing other than ME to Know. (because only if there is something different from oneself, learning or knowing comes into picture).
    This ultimate reality will seem to be like poison in the beginning but it is nectar in reality. It is that knowing which one becomes immortal  & one because satisfied & happy.
    Atma Vida Apnothi param” – One who knows the Self becomes transcendental.

    Tarathi shokam tarathi paapmaanam” – he then transcends sorrow & sins.
    This is to be realized by each person. And until then the quest for happiness in external things will continue & this will lead to birth & death (indicating sorrow and happiness).
    As Sankara says in Bhaja Govindam

    Punarapi jananam Punarapi maranam

    Punarapi janani jatare sayanam


    Iha samsaare bahudusthaare

    Kripaya pare pahi murare”

    Going from birth to death & again in the womb of the mother – this world is really tough to conquer – but one seeks shelter in the Self (Murari – one who kills all sins and bad things – such a thing is the Self & Self-knowledge only) conquers it easily.
    Let the Almighty guide each one of us to realize this & immerse in the eternal bliss of the Self.  

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    Words of Ramana Maharshi -- #171
    Why is not the pure “I” realized now or even remembered by us? Because of want of acquaintance (parichaya) with it. It can be recognized only if it is consciously attained. Therefore make the effort & gain consciously.

                                                                                                                                                                - Ramana Maharshi

    Explanation:
    Maharshi here explains why even though Self is already realized & one is that only, still ignorance prevails & people are finding it tough to realize the Self.

    The first thing to be noted is that Self is not that which has to gained anew or fresh. It is always present, one is always that. But still the veil of ignorance prevails. This is due to ignorance of one’s own real nature. Because of this ignorance, a person thinks that “I am sad, I am this & hence I want happiness”. This wrong notions and thoughts create distinctions and multitude & duality comes into picture. Because of duality, likes & dislikes are there & this again leads to sorrow & joy. Thus ignorance is the cause for all sorrow and sufferings.

    Then how can one get out of this ignorance????

    By knowing that “I am the Self, I am already realized, there is nothing more to be known or gained”. Until this ultimate reality that “I am the Supreme Brahman” is realized, one struggles for either money or fame & suffers.
    Also it happens that people realize the Self & then forget it???

    This happens because of weak conviction. When a person has still doubts as to whether this is right or not, then the conviction is not clear & hence sufferings persist again.
    Thus Maharshi says here that one should consciously attain it. When awareness is there about one’s own nature, then it becomes clear intellectual conviction. Once this is had, then there is no turning back & hence no sufferings or duality is perceived. But until the conviction is clear, one has to again strive for it & put effort into it.
    This effort is said to be three according to Vedanta. These are Sravana (Listening about the Self), Manana (reflecting in the mind about the Self) & Nidhidhyaasana (Contemplating on the Self thereby removing ignorance). When these three are followed and practiced then ignorance completely vanishes & what remains is the pure Self alone.
    The ignorance alone is the cause of all bondage & suffering. This ignorance can be removed only when Knowledge dawns. When Knowledge becomes strong, then there is no place for ignorance & hence only Bliss is rejoiced.
    When the rope is not known completely & doubt still persists about whether the thing that is being seen is a rope, Snake is superimposed & all the attributes of snake are superimposed on the rope. But when the rope is known in its entirety without any doubts – then there can never be any snake or its perception in the rope.

    All these examples are just ways to indicate the Self & can never direct point to the Self because the Self is beyond words & thoughts. By examples, some characteristics of the ignorance, its removal & way to realize the Self is shown.

    Upanishad proclaims

    Man eva manushyanaam kaaranam bandha mokshayoh.

    Bandhaaya vishayaasaktam muktaih nirvishayam smritam”

    Mind alone is the cause for bondage and liberation.

    When it is craving for external sensual objects, it is in bondage & when it is not turned external & merges into its source of Self, it is in liberation.
    But the Self is always liberated.




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