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


NITYA SUDHA BUDDHA MUKTA – Self is ever pure, eternal, liberated & enlightened

:)


Download 2.48 Mb.
Page37/48
Date conversion03.05.2018
Size2.48 Mb.
1   ...   33   34   35   36   37   38   39   40   ...   48

NITYA SUDHA BUDDHA MUKTA – Self is ever pure, eternal, liberated & enlightened.
A person is already the Self only but because of ignorance superimposes wrong & unreal things of body & mind on the Self & thus says “I am fat, I am sad etc”. All efforts are towards removal of this ignorance. When this ignorance is removed, what remains is the Self only. Whatever was present was also the Self alone as it is beyond time & space. But due to ignorance, a person thinks that “I am different from GOD” & in order to remove this ignorance, one has to study the scriptures & through this he knows what the Self is & gains the indirect knowledge that “I am the Self”. Then once he starts contemplating on the ultimate reality that “I am Brahman”, then all ignorance vanishes & then he gets the direct experience of the Self.
Even though at all times, a person gets the direct experience of the Self, but normal experience of the Self is mixed with the body and mind & seeing differences everywhere. But when the Self is realized, all differences are rooted up & the absolute reality is experienced.
This has to be done by each person & unless one gains this reality that “I am Brahman”, he searches and searches for happiness, bliss, comfort in the external sensual objects. These objects in turn causes more sufferings & ignorance. This continues until the SUBJECT of Self is realized.

One has to consciously reflect in the mind that “Am I this body, this body is perishing, but I am not. In sleep, this body is not there, but still I am there. In deep sleep, there is no mind, but I am there. So even though the mind & body are not there, I am there. But if Consciousness or I am not there, then there is nothing at all. Therefore I am not this body & mind. Am I happiness??? Yes, I had enjoyed happiness in deep sleep. Then why am I not getting it now??? Because in deep sleep then was no wrong knowledge and distractions as the mind temporarily merged into the soul. All sorrows are caused due to identification of the Self with the body and mind & due to individuality & differences (wrong perceived as there is no difference in the world).” When a person thus realizes that “I am not this body, but I am the Self the one without a second & full of bliss eternal”, he gains a clear conviction & all ignorance is rooted out at the intellectual level.

But still due to tendencies or samskaras and vasanas, he still perceives dualities & doubts & confusions seem to occur. When through contemplation of the real nature of the Self, this is completely rooted out & the person never returns back to the worldly state of duality and sorrow. Thus he realizes that there is only the Self, there was only the Self & there will be only the Self because time and space depend on the Self for their very existence.
Mundaka Upanishad says

Naayam atma pravachanena labhyah na medhaya na bahoona srutena

Yam esha vrinuthe tena labhyah tasya esha atma vivrunuthe thanoom svaam”

The Self is not known or realized through discourses, neither through intellect nor after hearing. For a person who has the eager desire to know the Self (and one who works towards it) – for him the Self reveals its form.
Here revealing the form indicates that the Self is realized.

There is no other way than this to realize the Self. And this Self is the only Real thing, the only Subject, the only Existing thing. There is no equivalent to the Self as it is ONE alone. It is of the nature of Existence, Consciousness and Bliss absolute.
As Maharshi says one has work towards removing ignorance through hearing, reflecting and contemplating on the Self (truth propounded in the Upanishads). The easiest way to do this is to always talk about the Self, always discuss about the Self, always remembering the Self even while doing other actions.

One day each person has to wake up from this long dream of waking state – and then only he will realize that there was no world nor the people but only pure Consciousness, the Self. And then will end all sorrows and sufferings wrongly perceived in the Self due to ignorance and superimposition of the Self on the body and mind.

Let the Almighty guide each one of us to realize & immerse in the eternal bliss of the Self.  

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 -- #172
Fruits of actions are got only through the grace of the creator (and his will).

So, how come action is superior, it is only inferior & insentient.

                                                                                                                                                            - Ramana Maharshi (Upadesa Saram 1)

Explanation:
Maharshi here explains the futility of actions and their effects.
Acharyas right from Bhagavan Vyasa to Sankara to Anandagiri to Vidyaranya have stressed the futility of actions.
Mundaka Upanishad says that a wise person after knowing or realizing the futility of all actions strives to know the thing beyond actions, and strives to know Brahman and the Self.
Sankara himself says in the introduction to his commentary on Ishavasya Upanishad that action is born out of ignorance and hence action can never eradicate ignorance & thereby it can never lead one to HAPPINESS or Eternal Bliss of the Self. The eternal Bliss of Moksha can be had only through KNOWLEDGE and ENQUIRY and no other path is there for the same.

Krishna says in Gita that a person who does all ritualistic actions for the sake of attaining the fruits thereof attains the heavens as a result of the effect. Once all the good effects are enjoyed, he then again returns to this earth-world.

How is Karma opposite to KNOWLEDGE???

Karma or action arises out of Desire. Each person has desires and to fulfill these desires he does actions ranging from the normal sandhyavandanam to samithaadanam to agnihotra to ashwamedha and all. In order to gain the fruits, he performs these actions. Thus all actions are commanded by DESIRES.
How come desires arise???

Desires arise because of ignorance. A person who knows completely the Gita will never have a desire to learn Gita or know about it. But when a person is ignorant of Gita, he will want to learn Gita and desires sprout up. Thus DESIRES are caused due to IGNORANCE.
When a person forgets his own real nature and that he is full of BLISS and HAPPINESS, he searches for Happiness in the external world through various desires and actions. Even we find people searching for gaining realization through ACTIONS and OTHER MEANS. Realization can be got only through KNOWLEDGE because it is not something new to be gained, but only realized what one already is. For this, BHAKTHI, YOGA, KARMA all are just means to this ultimate step towards Absolute Reality through SELF-KNOWLEDGE.
Thus unless a person realizes that KNOWLEDGE is the ultimate and comes to realize it, he will get swirled into ACTIONS and other things – stating that “I am devoted to GOD, I am doing Karma Yoga and all”.
Sankara says in Viveka choodamani

Chittasya suddhaye karma na tu vasthu upalabdaye.

Vasthu siddhir vicharena na kinchit karma kotibhih”

All Actions ranging from devotion to yoga to other rituals are only for purification of Mind & not for realizing the Self. Self-Realization occurs only through Enquiry into the one’s own real nature and not through crores of actions.

Maharshi in order to further tell the futility of actions tells that fruits of actions are ordained by the almighty and not by the doer.
Krishna expresses this in Gita that “you have rights only to do karma and not to its fruits”.
Karma has five different factors of Kartha – doer, Adhistaana – base or foundation, Karma – act, Deva – God’s input, Karana – instruments.
One has to take into account all the five factors while deciding about the effects of the action. Moreover, a person does a work with the desire to gain the fruit – but another person prays and puts effort so that fruits should not come to the first person. Thus there are lot more factors to action and its fruits thereof.
Also, as explained earlier, actions can never lead one to eradication of sorrow and gain of eternal Happiness – called as Moksha. This is gained only through KNOWLEDGE.
Thus a person endowed with intelligence, intellect (all humans have this but people rarely use it to find out the truth about oneself) will think over this and thus do actions offering it to the Almighty and strive towards knowing his own real nature. Only this will lead one to cessation of sorrow and rejoice of the eternal Bliss inherent in the Self.
Thus Mundaka Upanishad says

Bhidhyathe hridaya granthi

Chidyanthe sarva samshayaah

Sheeyanthe cha asya karmaani

Tasmin dreshthe para avare”
The knots of the heart are broken, all doubts vanish, all actions lose their effects – when a person knows the Supreme Brahman to be the individual Self.

As Upanishads and Gita again and again proclaim that “YOU ARE THAT, You are eternal bliss, you are the Self – one without a second”. What is required to do is to remove the veil of ignorance – remove the ignorance that I am not God, I am not Brahman. And this is not possible through any action as action only builds up more and more ignorance and thereby the Self is veiled more. But when the actions are performed with an attitude of surrender to God, it becomes a sacrifice and helps in purifying the mind. When the mind is purified, then the Self can be easily apprehended and realized. When the mirror is full of dirt, one’s face cannot be seen but when the mirror or the mind is pure, the real nature of one’s self is easily known. And this is called Realization or SELF-KNOWLEDGE. This knowledge can be got only through direct enquiry and not through work or devotion or any other means.

This path is the ultimate and absolute one to the absolute Reality of Brahman and rejoicing in the eternal bliss of the Self. This is an easy path and takes just little effort from the seeker to listen, reflect and contemplate on the subtle truths propounded in the Vedantas (which serve as a mirror reflecting or speaking about the Self and ways to realizing it).
Let the Almighty guide each one of us to realize & immerse in the eternal bliss of the Self.  
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 -- #173
We are happy in deep sleep. We remain then as the pure Self. The same we are just now too. In such sleep there was neither the wife nor others nor even ‘I’. Now they become apparent and give rise to pleasure or pain. The sole obstruction to the happiness which is got in deep sleep is the wrong identification of the Self with the body.

                                                                                                                                                            - Ramana Maharshi

Explanation:
Maharshi here explains the main obstruction and cause for sorrow and for not enjoying the happiness inherent in the Self.
There are three states for a person in a day. The three states are waking state, dream state and dreamless deep sleep state. If a person analyzes these three states, this in itself is enough to give him liberation or cessation of sorrow.

The waking state is the state that we all are in now. In this state, we see gross objects and the waking world. This gross world is due to the projection of the mind due to its latent tendencies and samskaras.

How can one know that the external gross world is in the mind only???

Experience proves this.  We see the waking world now, but this vanishes during dream. Similarly in dream state, the dream world is there but the dream world vanishes once the dreamer wakes up. The dream world and waking world are very much similar due to the objects that one perceives and the limitations caused by time and space. A person sees things in this waking world. But others don’t see it. Ramakrishna Paramahamsa saw Kali everywhere, Mira saw Krishna everywhere – but we don’t see it. Ramana Maharshi saw lot of siddhas revolving the sacred hill of Tiruvannamalai but others don’t see this. What does this show? This shows that the objects that a person perceives is very much dependent on the Subject.
This is the reason why dream is similar to this waking state. In dream only the dreamer sees things but others don’t see it (because there are no others in that state). A person can question that the computer that I see, others also see. Yes, this is right but who sees the person seeing the computer – it is the Seer or YOU alone. More over different people perceive the same thing in different way. Some feel that the world is full of Bliss whereas others feel that it is like hell and thereby commit suicide.
Thus the external world one sees is not external but internal in the mind but projected outside due to the illusory power of Maya and the mind.
Vishnu says to the devotee Gaadhi in Yoga Vasistha

Vipra prithivyaadi manastham na bahyastham kadaachana.

Swapna brama padaartheshu sarvair eva anubhooyathe”

O Learned Brahmin, the world consisting of the five primal elements of Earth, Water, Fire, Air and Ether are in the mind and not external. This is experienced by everyone in the experience of dream and illusory experiences.

Dattatreya says in Avadhoota Gita

Pancha bhootaatmakam vishwam mareechi jala sannibham”

The world consisting of the five elements are like water seen in desert (which is illusory as there is no water there only desert).
Upanishad tells

Brahma satyam jagan mithya”

Brahman is the ultimate reality whereas the world is illusory only & therefore unreal.
Adi Sankara beautifully tells that a thing which is not present in the beginning, seems to be present at a point of time and space and has an ending is called unreal because it has no absolute reality.
Krishna says in Gita

Na asatho vidhyathe bhaavo na abhaavo vidhyathe satah”

The unreal has no existence (absolute existence) & the real never ceases to exist.
The waking world that we see now is present now but it is not present when we sleep, thus it is called unreal.

One may question here that even though I don’t see the world, but still others perceive it????

A thing can be said to exist if a person perceives it & not if others perceive it. Because all external objects require a Seer or the Subject to gain existence.
Thus the world that we see in the waking state has the same existence as the value as the dream world.

In both these worlds there is a mixture of happiness and sorrow. But in deep sleep when there is no world at all, no objects but the pure Consciousness alone, there is Bliss. There is happiness in this state but still it is not perceived or experienced during the state. But still there is happiness in that state (happiness that stays for the whole period of deep sleep) as everyone says after waking up that “I slept well”.

But we don’t experience the happiness now. Why??? It is the same person who is experiencing this state of waking and dream as also the deep sleep. But still not the happiness is not present but present in deep sleep.
When a person tries to analyze this question and the answer to this question, he realizes that in deep sleep there are no external objects and wrong identifications. In that state, there is only the pure Seer without any identifications and any gross or subtle objects as in waking and dream state.
But there is a problem in the deep sleep state also as the happiness that is experienced in that state is not permanent. That happiness is also short-lived.
But the happiness that one gets after realizing one’s own real nature is ever-lasting and eternal Bliss. The Bliss is inherent in the Self, pure Consciousness and a person is already that. When this ultimate reality that “I am the Self without any limitations of body and mind, one without a second” is known, then all sorrows vanish.

During deep sleep, there are no wrong identifications of the Self with the body and mind and hence the Self remains in its natural state and bliss is rejoiced. But since this realization or awareness during deep sleep is not permanent and only temporary merging of the wrong identifications (like a person resting after playing for some time. When resting he forgets that he is playing and remains without any identification with the player) occur. This in turn ensures that bliss is rejoiced in that state. But when the person wakes up, he creates wrong notions of “I am this body, I am so and so, these are my people, those are not my people and all”. As a result of this wrong identification, whatever happens to the body is superimposed on the Self or “I”. Whatever happens to my love seems to happen to ME and thereby I become sorrow. Thereby the Self is seemed to be getting deluded into happiness and sorrow.

When a person realizes that even during happiness and sorrow, “I” remain the same. It is the mind that creates differences and suffers & enjoys sorrow and happiness respectively. When this is known and a person destroys the mind completely by realizing its source of the Self, then all sorrows and everything vanishes. Then what remains is the pure Self alone. This is the natural state of the Self which is forgotten and wrong things superimposed on the Self due to ignorance.
Vedanta terms this wrong superimposition as ADHYAASA. The way to remove this ADHYAASA or superimposition is by APAVADA or negation. When a person negates the wrong thoughts by “I am not this body, I am not this mind, I am not the intellect – I am the Self that remains after removing all these external things, I am Bliss eternal and Bliss absolute”. When thus negations is done, the real Self is known. One’s own real nature is known thus and this real nature is of the nature of Bliss & hence at this time when the Self is known, there is no sorrow but only pure Happiness or Bliss.
This real nature is every one’s nature – but this is not known because of ignorance and superimpositions. Self realization is not something to gained anew, but it is already there, one is already that – it is only knowing one’s own real nature, knowing what one is, knowing the answer to the question WHO AM I?

When this reality is known, then one easily understands that the external world that one perceives, which is the cause for all miseries and sorrow is as unreal as the mirage in desert, as the dream world – and hence one doesn’t give it much importance and gives less importance to it. Thus he doesn’t gets affected by the things in the external world as he realizes that as there is only the Self in the dream state which becomes the dreamer as well as the dream world, similarly the Self in the waking state seems to appear as the waking world and the waker.

SARVAM BRAHMA MAYAM JAGAT

The world is full of Brahman, nay the world is Brahman alone. There is nothing called world or “I” and YOU but only Brahman – pure Brahman.
This has to be realized by each person if the person wishes to overcome sorrows and sufferings & if a person wants to know his own real nature. Unless one does it, he will not get the Bliss from any other means of KARMA or BHAKTHI (to a form God which is just a path that leads to the ultimate and absolute non-dual Knowledge) or YOGA. All these paths lead one to this ultimate truth of ONENESS with the Supreme Being called Brahman or God.
Sankara thus says in Viveka Choodamani

Vadanthu saastraani yajanthu devaan

Kurvanthu karmaani bhajanthu devathaah

Atmaikya bhodena vina vimukthir na sidhyathi

Brahma sata anthare api”.
Scriptures are quoted.

Gods are propitiated through sacrifices.

Actions are being performed.

Gods are being devoted prayed.

But a person doesn’t get liberation or cessation of sorrow (complete and permanent cessation) even in the life time of 100 Brahmas (a year of Brahma is around 3 ,00,000 years) until one realizes the ultimate reality of ONENESS of the Supreme Being called Brahman and the individual called JEEVA.
Only realization of this reality will lead one to HAPPINESS because all other actions and other things lead to external sources and not internal into one’s own real nature.
CHIDANANDA ROOPAH SIVOHAM SIVOHAM

I am Siva, that effulgent Self, of the nature of Consciousness and Bliss, I am that Siva.

Let the Almighty guide each one of us to realize & immerse in the eternal bliss of the Self.  
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 -- #174
If you cease to identify yourself with the body no questions regarding creation, birth, death etc, will arise. They did not arise in your sleep. Similarly they will not arise in the true state of the Self.

                                                                                                                                                            - Ramana Maharshi

Explanation:

According to Vedanta, there is only the Self present, the one without a second. This Self or Brahman is of the nature of Existence, Consciousness and Bliss. What was there in the beginning, before creation, was the Self or Brahman alone.


1   ...   33   34   35   36   37   38   39   40   ...   48
:)


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

    Main page

:)