Bhagavan Sri Ramana Maharshi     578 posts


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After Realisation all intellectual loads are useless burdens and are to be thrown overboard.

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The pure state of being attached to grace (Self), which is devoid of any attachment, alone is one’s own state of silence, which is devoid of any other thing. Know that one’s ever abiding as that silence, having experienced it as it is, alone is true worship. Know that the performance of the unceasing, true and natural worship in which the mind is submissively established as the one Self, having installed the Lord on the heart throne, is silence, the best of all forms of worship. Silence, which is devoid of the assertive ego, alone is liberation. The forgetfulness of Self which causes one to slip down from that silence, alone is non-devotion. Know that abiding as the silence with the mind subsided as non-different from Self is the true devotion to God.

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PROFESSOR KRISHNAMURTI'S TALK WITH BHAGAVAN

Sometime in March 1948, I had an interesting conversation with Bhagavan. His health was then rapidly declining and his body had lost much weight.

N. R. Krishnamurti Iyer: It is clear that Bhagavan, out of his infinite mercy and grace, cures even the fatal diseases of his devotees. Does not Bhagavan’s body suffer on that account?

Bhagavan: (speaking in English) Yes and no.

N. R. Krishnamurti Iyer: Please, Bhagavan, explain in more detail.

Bhagavan: The mukta purusha [liberated being] does not need his body once he has realized the Self. However, so long as he stays alive, he has the power to drain off devotees’ illnesses into his own body. That is why his body suffers for the time being. That is what is meant by the answer ‘yes’.

If he retires into the solitude of a quiet corner and remains in kevala nirvikalpa samadhi, completely oblivious of the body-world complex, the disease received in the body gets dissipated. When he returns to his body consciousness the body is cured and restored to its original health. The duration of that samadhi should be in adequate proportion to the seriousness of the disease concerned.

Sri Sankara Bhagavatpada, who attained Self-realisation at a very young age with a very healthy and strong body, was engaged in ceaseless activity in the state of sahaja samadhi. Out of his infinite mercy he gave relief to hosts of suffering people who came to him with all sorts of serious diseases. He was continuously active, day and night, and never cared to recoup his health by retiring into the solitude of kevala nirvikalpa samadhi. As a result he gave up his body while he was in his early thirties.
(The Power of the Presence, part one, pp. 172-3)

* * *
In the period that Bhagavan lived in Skandashram he went into a deep samadhi almost every day, usually during the daily evening chanting of Aksharamanamalai. He would be so deeply immersed in this state, the devotees would find it difficult to rouse him for the evening meal. In Enadu Ninaivugal Kunju Swami has related how devotees would shake him and blow a conch in his ear to bring him back to normal. When Bhagavan moved down the hill to Sri Ramanasramam, the frequency of these samadhis decreased, and devotees who were in regular contact with him at the end of the 1920s have reported that such instances were down to about two a week. In the 1930s they occurred more rarely. In the last fifteen years of his life such samadhis are not reported, though there are frequent mentions of Bhagavan going into a state of deep absorption in the Self. At these times he would sit with open unblinking eyes, utterly immobile.

Up till the mid-1930s Bhagavan appeared to be in vigorous, robust health. In film footage taken in 1935, the earliest available, he looks his age (mid-fifties) and appears to be in a good physical state. In films taken at the end of his life his body looks crippled and feeble, and he appears to be a man who is well into his eighties, rather than a man approaching seventy.

In the light of what Bhagavan told Krishnamurti Iyer in this conversation, it is tempting to relate Bhagavan’s good physical condition prior to 1935 to the samadhis that he regularly went into. However, it should also be remembered that visitors and devotees came to him in far fewer numbers during this period. It is possible that his accelerated aging between 1935 and 1950 was due to the far greater numbers of people he had to deal with every day.
(comment by David Godman, same source)

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Question: What is Mouna (silence)?

Sri Ramana Maharshi: That state which transcends speech and thought is mouna. That which is, is mouna. How can mouna be explained in words?

Sages say that the state in which the thought "I" (the ego) does not rise even in the least, alone is Self (swarupa) which is silence (mouna). That silent Self alone is God; Self alone is the jiva (individual soul). Self alone is this ancient world.

All other kinds of knowledge are only petty and trivial knowledge; the experience of silence alone is the real and perfect knowledge. Know that the many objective differences are not real but are mere superimpositions on Self, which is the form of true knowledge.

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If one wants to abide in the thought-free state, a struggle is inevitable. One must fight one's way through before regaining one's original primal state. If one succeeds in the fight and reaches the goal, the enemy, namely the thoughts, will all subside in the Self and disappear entirely

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Silence where no thoughts exist, is the real state of Realisation.
The ‘I’ is a distortion of this state of quietude,
being a movement, a wave in the ocean of stillness.

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A visitor from Tirukoilur asked if the study of the sacred books will reveal the truth.
Ramana: That will not suffice.
Q: Why not?
Ramana: Samadhi alone can reveal it. Thoughts cast a veil over Reality and so it cannot be clear in states other than Samadhi.
Q: Is there thought in Samadhi? Or is there not?
Ramana: There will only be the feeling ‘I am’ and no other thoughts.
D: Is not ‘I am’ a thought?
Ramana: The egoless ‘I am’ is not thought.
It is realisation.
The meaning or significance of ‘I’ is God.
The experience of ‘I am’ is to Be Still.

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The successful few owe their success to their perseverance.

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There is no other way to succeed than to draw the mind back every time it turns outwards and fix it in the Self.

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We are wrongly persisting in unreality, that is, attachment to thoughts and worldly activities. Cessation of these will reveal the truth.

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PADAMALAI II
WORSHIP AND SURRENDER TO THE GURU

6. Since the divine form, the form of the Guru
assumed by Iswara, is actually a physical
embodiment of grace, that form is worthy of
being worshipped.

7. Siva-jnana-yoga is remaining still through
the never-diminishing grace of the Guru who
bestows true jnana.

Question: While sitting near you, what sort of mental state should
we have so as to receive the transmission from your Self?
Bhagavan: Keep your mind still. That is enough. You will get spiritual help sitting in this hall if you keep yourself still. The aim of all practices is to give up all practices. When the mind becomes still, the power of the Self will be experienced. The waves of the Self are pervading everywhere. If the mind is in peace, one begins to experience them. (The Power of the Presence, part one, p. 230.]

8. Grace will freely flow in a heart that,
meditating upon the Guru as the true form of
Lord Siva, becomes lost in adoration.

9. The greatness of noble disciples is that they
obtain clear knowledge by trusting and
believing in their heart that the Guru’s form
is the embodiment of grace.

10. It is not ordained that noble disciples who
have obtained the grace of the Guru, and who
are therefore rejoicing in the Heart, shall feel
fear and despair.

11. The disciple who completely surrenders
himself to the Guru will attain the life of true
jnana, the auspicious life.

12. If, like the goddess Uma, you offer only a
half of yourself to the Guru, that will not be
sufficient for attaining jnana.

I suspect that Bhagavan may be speaking ironically here. Uma surrendered so completely to Siva that he bestowed on her half of his physical form. Alternatively, Bhagavan may be suggesting that, for full surrender to be effective, one must cease to exist as a separate entity. Union with God is not the aim of true surrender; the real goal should be the complete extinction of the sense of being an individual who can unite with God. This interpretation is supported by the following verses, which are a continuation of the previous one
about Uma.

13. The immaculate true jnana will only shine
if you renounce the ego, the sense of
individuality, leaving no remnant behind.

14. Know that the surrender of the ego is in
no way commensurate with the immortal state
of perfection that one then attains.

15. Attaining the Self by sacrificing the ego
is like a business transaction in which one
receives the true, ancient, primal essence in
return for the reflection, the ego.

NAMASKARAM

16. The true meaning of namaskaram is the
ego bowing its head and getting destroyed at
the feet of the Guru.

Namaskaram is a gesture of obeisance, often a full-length prostration on the floor. Sadhu Natanananda made the following observations on this practice:
Some of those who came for Maharshi’s darshan used to perform ashtanga namaskaram in the traditional way. It was their belief that this practice, done devoutly, was indispensable for those who wanted the grace of the Sadguru.

In order to drive home the point that in spiritual life mere
mechanical observance of any sadhana, without knowing its inner meaning and without experiencing its fruit, will not make one blessed, Sri Bhagavan, addressing one such devotee, said, ‘The benefit of performing namaskaram to the Guru is only the removal of the ego. This is not attained except by total surrender. Within the Heart of each devotee the gracious Guru is giving darshan in the form of consciousness. To surrender is to offer fully, in silence, the
subsided ego, which is a name-and-form thought, to the aham-sphurana [the effulgence of “I”], the real holy feet of the gracious Guru. Since [this is so], Self-realisation cannot be attained by a bowing of the body, but only by a bowing of the ego.’
In this way Sri Bhagavan explained the truth of namaskaram and further explained that if spiritual practices are to yield their fruits without fail, they should be observed with a full awareness of their purpose. [Sri Ramana Darsanam, pp. 40-1.]

17. When the ego is totally destroyed at the
feet of the Guru, it will then shine as the
unsurpassed sea of mauna [silence].

Bhagavan: Only the Supreme Self, which is ever shining in your Heart as the reality, is the Sadguru. The pure awareness, which is shining as the inward illumination ‘I’, is his gracious feet. The contact with these [inner holy feet] alone can give you true redemption.
Joining the eye of reflected consciousness [chidabhasa], which is your sense of individuality [jiva bodha], to those holy feet, which are the real consciousness, is the union of the feet and the head that is the
real significance of the word ‘asi’.4 As these inner holy feet can be held naturally and unceasingly, hereafter, with an inward-turned mind, cling to that inner awareness that is your own real nature. This alone is the proper way for the removal of bondage and the attainment of
the supreme truth. [Sri Ramana Darsanam, p. 35.]

18. Padam [Bhagavan] communicates this
truth: ‘The meaning of the word ‘nama’ [obeisance]
is abiding as the Self, with the ego destroyed.’
Question: Swami, I have only one desire, namely to put my head on Bhagavan’s foot and do namaskar. Bhagavan must grant me this favor.

Bhagavan: Oh, is that the desire! But then which is the foot and which is the head?

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1. What is the method of practice?

As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one’s own nature, the seeker of Liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self-realization.
- Spiritual Instruction, chapter 2

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Question: Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?

Bhagavan: Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and when it is under the influence of inauspicious impressions it is regarded as evil.

The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

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Поскольку эго в форме “я”-мысли есть корень древа иллюзии, его унич­тожение разрушает иллюзию точно так же, как дерево па­дает, когда его корни отрублены. Этот лёгкий метод унич­тожения эго один достоин именоваться бхакти (предан­ность), джняна (Знание), Йога (Союз) и дхьяна (медита­ция)

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Question: How can silence be so powerful?

Bhagavan: A realised one sends out wa
ves of spiritual influence, which draw many people towards him. Yet he may sit in a cave and maintain complete silence. We may listen to lectures upon truth and come away with hardly any grasp of the subject, but to come into contact with
a realised one, though he speaks nothing, will give much more grasp of the subject. He never needs to go out among the public. If necessary he can use others as instruments.

The Guru is the bestower of silence who reveals the light of Self-knowledge that shines as the residual reality. Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple.

"Heart" is merely another name for the Supreme Spirit, because He is in all hearts. The entire Universe is condensed in the body, and the entire body in the Heart. Thus the Heart is the nucleus of the whole Universe.

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Каршни:
12 — 13. Когда человек годен для Само-исследования
благодаря своей непривязанности к объектам чувств
и различению,
Принесут ли какую-либо пользу обряды омовения,
молитва в установленное время, повторение мантр,
жертвы на огне, пение Вед, почитание богов,
Пение песен преданности, паломничество,
жертва, даваемая в милостыню,
и соблюдение специальных духовных практик?
Или всё это будет только тратой времени?
Бхагаван:
14. У пригодных новичков в Само-исследовании,
с привязанностями, подходящими к концу,
Все эти вспомогательные средства
сделают ум всё более и более чистым.
15. Добродетельная активность ума, речи и тела
Уничтожает противоположно направленную,
греховную,
активность ума, речи и тела.
16. Вся эта активность зрелых мастеров,
одаренных умами высочайшей чистоты,
Помогает миру.

17. Зрелые мастера совершают действия
для обучения собственным примером
и благоденствия других,
А не из страха нарушить духовные предписания.
18. О лучший из людей, добродетельные действия,
совершаемые без чувства различия
и без привязанности,
Не препятствуют пути Само-исследования.
19. Неисполнение предписанных действий тем,
кто зрел и постоянно занимается Само-исследованием,
не влечет за собой греха.
Ибо Само-исследование само по себе —
наиболее похвальное и наиболее очищающее
из действий.
20. Два образа жизни наблюдаются у зрелых, пригодных
искателей:
Отказ от действий ради уединенного Общения
и действие для блага других.

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М. Дхьяна может быть внешней или внутренней, либо той и дру­гой. Джапа важнее внешней формы. Она должна практиковаться до тех пор, пока не станет естественной, начинаясь с усилием и продолжаясь до момента, когда уже будет выполняться сама со­бой. Самопроизвольная джапа называется Реализацией.

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Из равного отношения человека ко всем существам
можно сделать вывод о его достижении джняны.

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A few days ago, a lady, a recent arrival, came into the hall at about 3 p.m. and sat down. All the time she was there, she was trying to get up and ask something of Sri Bhagavan. As Bhagavan appeared not to have noticed her, and was reading a book, she waited for a while. As soon as Bhagavan put the book aside, she got up, approached the sofa and said without any fear or hesitation, "Swami, I have only one desire. May I tell you what it is?" "Yes," said Bhagavan, "What do you want?" "I want moksha [liberation]," she said. "Oh, is that so?" remarked Bhagavan. "Yes, Swamiji, I do not want anything else. Is it enough if you give me moksha," said she. Suppressing a smile that had almost escaped his lips, Bhagavan said, "Yes, yes, that is all right; that is good." "It will not do if you say that you will give it sometime later. You must give it to me here and now," she said. "It is all right," said Bhagavan. "Will you give it now? I must be going," said she. Bhagavan nodded.

As soon as she left the hall, Bhagavan burst out laughing and said, turning towards us, "She says that it is enough if only moksha is given to her. She does not want anything else." Subbalakshmamma, who was seated by my side, took up the thread of the conversation and quietly said, "We have come and are staying here for the same purpose. We do not want anything more. It is enough if you give us moksha." "If you renounce, and give up everything, what remains is only moksha. What is there for others to give you? It is there always. That is," said Bhagavan. "We do not know all that. Bhagavan himself must give us moksha." So saying she left the hall. Looking at the attendants who were by his side, Bhagavan remarked, "I should give them moksha, they say. It is enough if moksha alone is given to them. Is not that itself a desire? If you give up all the desires that you have, what remains is only moksha. And you require sadhana to get rid of all those desires."

~ Source: 'Letters from Sri Ramanasramam'; 8th January, 1946

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Desire is of two kinds — the noble and the base. The base desires are lust and greed. Noble desire is directed towards enlightenment and emancipation. Base desire contaminates and clouds the understanding. Sadhana is easy for the aspirant who is endowed with noble desires.

Buddha said he could not confer enlightenment; he could only show the way; each being, he explained, had to tread the path for him- or herself.

Spiritual evolution is not a commodity or thing that can be bought or given. It is, by nature, a process that you must pursue for yourself. It is self transformation. The most that another person can do is support your own process. No one can do the work for you.

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Q: How is mouna (silence) possible when we are engaged in worldly transactions?

Maharshi: When women walk with water pots on their heads, they are able to talk with their companions while all the time remaining intent on the water above. Similarly, when a sage engages in activities, they do not disturb him because his mind abides in Brahman.

The difficulty is that people think they are the doer; it is a mistake. It is the higher power which does everything and people are only a tool. If they accept that position, they will be free from troubles; otherwise they court them. Do your work without anticipating its fruits. That is all that you should do.

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Uncertainties, doubts and fears are natural to everyone until the Self is realised. They are inseparable from the ego, rather they are the ego~

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Only if one knows the truth of love, which is the real nature of Self, will the strong entangled knot of life be untied. Only if one attains the height of love will liberation be attained. Such is the heart of all religions. The experience of Self is only love, which is seeing only love, hearing only love, feeling only love, tasting only love and smelling only love, which is bliss

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С желанием надо покончить, отрекшись от себя раз и навсегда. Желание остается до тех пор, пока у тебя есть чувство, что ты - действующее лицо. Желание отречься от себя - это тоже проявление личности. Когда она исчезнет, воссияет чистое Я.
Оковами служат не действия как таковые, но именно чувство того, что действуешь ты, личность. Это чувство и порождаемые им желания причиняют возбуждение ума, и если этому чувству положить конец, воцарится покой. Поэтому говорится: "Пребывай в тишине и знай - Я есмь Бог". Эта тишина достигается полным и безостановочным самоотречением. Слово "знание" в данном изречении означает "бытие": это не то относительное знание, которое является членом триады "субъект - знание - объект"

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The intricate maze of philosophy of different schools is said to clarify matters and reveal the Truth. But in fact they create confusion where no confusion need exist. To understand anything there must be the Self. The Self is obvious. Why not remain as the Self? What need to explain the non-self?
Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!
I was indeed fortunate that I never took to it. Had I taken to it, I would probably be nowhere - always in confusion. My purva vasanas (former tendencies) directly took me to the enquiry "Who am I?" It was indeed fortunate!

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