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You come to a point where the vital force is helping you to forget everything and yet enjoy everything while being no-one.
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)
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)
Awakeness is inherent
in all things and all beings
everywhere
all the time.
This awakeness relates to every moment
from innocence
from absolute honesty
from a state where you feel
absolutely authentic.
Only from this state
do you realize
that you never really wanted
whatever you thought you wanted.
You realize
that behind all of your desires
was a single desire:
to experience each moment
from your true nature.
in all things and all beings
everywhere
all the time.
This awakeness relates to every moment
from innocence
from absolute honesty
from a state where you feel
absolutely authentic.
Only from this state
do you realize
that you never really wanted
whatever you thought you wanted.
You realize
that behind all of your desires
was a single desire:
to experience each moment
from your true nature.
Silence is another name for God. Quietness is a name for consciousness, peace. Everything is found in the silence and not too much in the words. In quietness, you should try to be quiet for as long as you can, especially when you are at home. Try to sit in the silence and quietness for as long as you can. It’s in the silence where you will receive the message. It’s in the silence where pure awareness reveals itself to you. Never be afraid to sit in the silence. It’s your greatest asset.
When you get up in the morning for instance you question yourself,
“Who is getting up?
Who just awakened?”
When you’re getting dressed you question,
“Who is getting dressed?”
And you examine your feelings you watch your feelings, your thoughts.
“Who has these feelings?” you say to yourself, “Who has these thoughts?”
As you’re eating your breakfast you question,
“Who is eating?”
Whatever you do you question it.
Now as you keep questioning something interesting is happening within yourself. Your mind is becoming weaker and weaker from this questioning.
The mind is nothing but a conglomeration of thoughts of the past and the thoughts of the future. That is all the mind is, a bunch of thoughts. It keeps you earth bound.
You question yourself,
“Who is feeling this?
I am, who am I?”
I’ve explained this to most of you so many times but yet some of you just do not do it. You think it’s for beginners or children but on the contrary, it’s very powerful.
See you have to have a lot of humility to do these things. If you have a big ego you will quit everything and think that you’re great.
You have to have a lot of humility a lot of humbleness.
You have to forget about yourself totally and completely.
“Who is getting up?
Who just awakened?”
When you’re getting dressed you question,
“Who is getting dressed?”
And you examine your feelings you watch your feelings, your thoughts.
“Who has these feelings?” you say to yourself, “Who has these thoughts?”
As you’re eating your breakfast you question,
“Who is eating?”
Whatever you do you question it.
Now as you keep questioning something interesting is happening within yourself. Your mind is becoming weaker and weaker from this questioning.
The mind is nothing but a conglomeration of thoughts of the past and the thoughts of the future. That is all the mind is, a bunch of thoughts. It keeps you earth bound.
You question yourself,
“Who is feeling this?
I am, who am I?”
I’ve explained this to most of you so many times but yet some of you just do not do it. You think it’s for beginners or children but on the contrary, it’s very powerful.
See you have to have a lot of humility to do these things. If you have a big ego you will quit everything and think that you’re great.
You have to have a lot of humility a lot of humbleness.
You have to forget about yourself totally and completely.
What is the purpose of learning anything?
Only to be empty.
This is my teaching.
As far as the search for Truth is concerned, the only purpose of learning anything at all is to become empty again.
If you are merely collecting concepts, you will build up a lot of noise internally.
For only out of the emptiness itself, can spontaneous existence dance beautifully.
There, if a thing needs to be known, it will appear automatically out of that immensity in the appropriate time.
When it has expressed and exhausted its expression, it will return to emptiness unforced.
The wise know this.
Only to be empty.
This is my teaching.
As far as the search for Truth is concerned, the only purpose of learning anything at all is to become empty again.
If you are merely collecting concepts, you will build up a lot of noise internally.
For only out of the emptiness itself, can spontaneous existence dance beautifully.
There, if a thing needs to be known, it will appear automatically out of that immensity in the appropriate time.
When it has expressed and exhausted its ex
The wise know this.
Ramana Maharshi attributed unique value to this lucid exposition of supreme Truth, the Ribhu Gita, and often referred to it in his talks with devotees and seekers. He is reported to have said that if one repeatedly read Chapter 26 [the Heart] of the Ribhu Gita one could pass spontaneously into samadhi, or the natural state of Self-realisation.
ABIDING AS ' THAT ' ITSELF
RIBHU :
1. I shall tell you now about being wholly 'That' itself. This is rare to come by, even for yogis. This is the secret of all the Vedas, of all the scriptures. This is rare to come by, indeed.
2. That which is the supreme Reality [Brahman], the Self of all, of the nature of existence-consciousness-bliss, the Self of all, the supreme Self - ever abide as That itself.
3. "All this" is of the nature of the Self, which is without beginning or end and which is insuperable. This is neither action nor inaction. Ever abide as That itself.
4. That in which there is no fear of duality, in which non-duality awakens, in which peacefulness and non-peacefulness both do not exist - ever be That itself.
5. That in which there is nothing of volition in which misapprehension does not exist, in which, likewise, there is no thinking - ever abide as That itself.
6. That in which there is nothing in Reality, in which having any conviction is a delusion, in which the entire world does not exist - ever abide as That itself.
7. That in which existence or non-existence and delusions due to misapprehensions of the mind, and even the word 'misapprehension', do not exist - ever abide as That itself.
8. That in which there is no pleasure, in which there is no imagination that I am the body, and in which all volition has been relinquished - ever abide as That itself.
9. That in which a conditional state inclusive of Reality does not exist, in which defects are not present, and in which there is no fear of the pairs of opposites - ever abide as That itself.
10. That in which the actions of speech and body and the eon itself have ended in dissolution, and in which the manifest universe is yet unborn - ever abide as That itself.
11. That in which there is no manifestation of delusion, in which there is not the least activity of illusion, in which there is nothing seen or unseen - ever abide as That itself.
12. That in which there is no wise man or wisdom, in which there are no such things as one's own side and an opposing side, and in which there are no defects or non-defects - ever abide as That itself.
13. That in which there is no differentiation, such as being Vishnu [all-pervading], in which the Creator [Brahma] does not exist, and in which there is no differentiation as Shankara [beneficent One] - ever abide as That itself.
14. That in which there is no differentiation as truth and non-truth, in which there is no such state as understanding, and in which there is no such idea as 'individual self' - ever abide as That itself.
15. That in which there is no meditation on Shankara, in which there is no supreme abode, and in which there is no state of comprehension - ever abide as That itself.
16. That in which there is no microcosm or macrocosm, in which there is no imagining of happiness, and in which the manifest world is a fallacy - ever abide as That itself.
17. That in which there is no conception of a body, in which there is no jubilance, and in which there is no 'awareness' of thought - ever abide as That itself.
18. That in which there is no intellect or empirical knowledge, in which there is no Self in the sheath of mind, and in which there is no conception of desire - ever abide as That itself.
19. That in which there is no liberation or repose, in which there is no bondage or separation, and in which there is no permanent knowledge - ever abide as That itself.
20. That in which there is no conception of time, in which there is no conditional state of sorrow, and in which there is no conception of the body - ever abide as That itself.
21. That in which there is no dispassion of the individual self, in which there is no misunderstanding of the scriptures, and in which I, being the Self, am myself - ever abide as That itself.
22. That in which there is no self liberation, in which there is no liberation from the body, and in which there is no activity by volition - ever abide as That itself.
23. That in which there is no conception of beings, in which there is no existence of anything separate, and in which there is no differentiation as the individual self either - ever abide as That itself.
24. That in which Reality is a state of bliss, in which joy is a state of bliss, and in which the quality of bliss is eternal - ever abide as That itself.
25. That in which there is no manifestation of things, in which there is no victory or defeat, and in which there is no utterance of statements - ever abide as That itself.
26. That in which there is no branch of inquiry into the Self, in which there is no urge for listening to, reading or studying the supreme Truth and in which there is no "great bliss" - ever abide as That itself.
27. That in which there is no classification such as the same group or different groups and in which no internal difference arises - ever abide as That itself.
28. That in which there is neither the terror of hell nor the treasures of heaven and in which there is no world of Brahma - ever abide as That itself.
29. That in which there is no union with Vishnu, in which there is no Mount Kailash, in which there is no sphere of the egg of the cosmos - ever abide as That itself.
30. That in which there is no praise, in which censure exits not, and in which there is not the mistake of regarding them as on a par either - ever abide as That itself.
31. That in which there is no conditional state of the mind, in which there is no misapprehension, and in which there is no experience or suffering - ever abide as That itself.
32. That in which there is no fear of sin, nothing of the five great sins, and in which there is no defect of attachment - ever abide as That itself.
33. That in which the triad of afflictions does not exist, in which there are never the three states of the individual self, and in which the universe is known to be a delusion - ever abide as That itself.
34. That in which knowledge has not arisen, in which there is no error of conceiving of the world, and in which there is no manifestation of activity - ever abide as That itself.
35. That in which there is no domain of the mind, in which, indeed, there is the greatest happiness, and in which exists the permanent abode - ever abide as That itself.
36. That in which the cause of all is peace, in which all is happiness, and having reached where-from none reverts once - ever abide as That itself.
37. By knowing which all is renounced, by knowing which nothing else remains, and by knowing which there is nothing else to be known - ever abide as That itself.
38. That in which no defect has arisen, that which is the place that is changeless, and in which, indeed, the individual self is destroyed - ever abide as That itself.
39. That in which, indeed, the Self is ever satisfied, in which, indeed, there is changeless bliss, and in which, indeed, there is changeless peace - ever abide as That itself.
40. That in which, indeed, there is all comfort, in which, indeed, there is the definition of the real, and in which, indeed, there is certainty of existence - ever abide as That itself.
41. That in which I am not, and in which you are not, in which you yourself are not, indeed, yourself, and in which, indeed, there is certain peace - ever abide as That itself.
42. That in which, indeed, you are joyful, in which, indeed, happiness is attained, and in which there is no fear of sorrow - ever abide as That itself.
43. That in which there is the fullness of consciousness, in which there is an ocean of bliss, and in which, indeed, there is the direct presence of the Supreme - ever abide as That itself.
44. That in which, indeed, one himself is, indeed, That itself, and in which there is no difference between oneself and one's Self - ever abide as That itself.
45. That in which, indeed, there is supreme bliss, in which oneself is the supreme happiness, and in which, indeed, there is the understanding of differencelessness - ever abide as That itself.
46. That in which there is not even an atom, in which the is no blemish of the mind, in which there is nothing like "I do" or "I give" - ever abide as That itself.
47. That in which thought is dead, in which one's body and mind are dead, and wherein memory finally dissolves - ever abide as That itself.
48. That in which, indeed, 'I' is surely dead, in which desire meets its dissolution, and in which, indeed, supreme bliss is - ever abide as That itself.
49. That in which the trinity of gods have their dissolution, in which the bodies and such perish, and in which there are no interactions - ever abide as That itself.
50. Immersed wherein there is no fatigue, immersed wherein one does not see, and immersed wherein there is no life and such things - ever abide as That itself.
51. Immersed wherein nothing shines, wherein wakefulness does not exist, and wherein, indeed, delusion meets its death - ever abide as That itself.
52. That in which, indeed, time finds its death, in which yoga finds its dissolution, and in which the company of Truth [satsang] ceases to be - ever abide as That itself.
53. That in which, indeed, Brahman-nature exists, wherein, indeed, there is only bliss, and wherein, indeed, there is the supreme bliss - ever abide as That itself.
54. That in which the universe never exists, in which the manifest world does not exist, and in which there are no inner faculties - ever abide as That itself.
55. That in which, indeed, there is only joy, in which it itself is entirely only bliss, and in which, indeed, it itself is supreme bliss - ever abide as That itself.
56. That in which there is only the consciousness of existence, in which consciousness alone is all there is, and in which shines the fullness of bliss - ever abide as That itself.
57. That in which there is the direct presence of the supreme Reality, in which one is oneself the Supreme, and in which serenity is the supreme goal - ever abide as That itself.
58. That in which lies the direct meaning of the undivided, in which exists the very goal, and in which destruction and such exist not - ever abide as That itself.
59. That in which, evidently, there is only oneself, in which, evidently, only oneself prevails, and in which exists, evidently, the great Self - ever abide as That itself.
60. Wherein the supreme Truth evidently is, wherein is, evidently, the great, and wherein true knowledge evidently exists - ever abide as That itself.
61. Wherein the transcendence of qualities evidently is, wherein blemishlessness evidently is, and wherein eternal purity evidently is - ever abide as That itself.
62. Wherein the great Self itself is present, wherein the joys of joys is present, and wherein, indeed, wisdom and true knowledge are present - ever abide as That itself.
63. That in which, indeed, oneself is the Light, in which oneself, indeed, is the non-dual, and in which, indeed, there is supreme bliss - ever abide as That itself.
64. Thus the conviction of becoming That itself has been proclaimed. Be thus always - ever, ever. I am Reality, existence-consciousness-bliss. I am undivided and ever joyful.
65. I am Reality alone, which is true knowledge. I am the supreme peace. I am consciousness. I am devoid of thought. I am not 'I'. I abide as He Himself.
66. I am That. I am consciousness. I am He. I am spotless. I am the highest. I am the highest. I am the Supreme. Thus, casting aside everything, be happy.
67. All this is the remnant of thoughts, the muddying of purity. Thus, renouncing all and forgetting everything, like mere dead wood.
68. Leaving aside the body like a corpse, being ever like a piece of wood or iron, and renouncing even remembrance, firmly abide only in Reality as the goal.
69. Whoever hears this explanation even once, even though he be connected with great sins, shall, casting off all, reach the Supreme.
70. Though, in parts, they deal with meditation [upasana] on You, do not the Vedas proclaim You as the unattached, as especially connected to the vessel of the Heart of all, existing as the Self, and of the nature of the undivided?
ABIDING AS ' THAT ' ITSELF
RIBHU :
1. I shall tell you now about being wholly 'That' itself. This is rare to come by, even for yogis. This is the secret of all the Vedas, of all the scriptures. This is rare to come by, indeed.
2. That which is the supreme Reality [Brahman], the Self of all, of the nature of existence-consciousness-bliss, the Self of all, the supreme Self - ever abide as That itself.
3. "All this" is of the nature of the Self, which is without beginning or end and which is insuperable. This is neither action nor inaction. Ever abide as That itself.
4. That in which there is no fear of duality, in which non-duality awakens, in which peacefulness and non-peacefulness both do not exist - ever be That itself.
5. That in which there is nothing of volition in which misapprehension does not exist, in which, likewise, there is no thinking - ever abide as That itself.
6. That in which there is nothing in Reality, in which having any conviction is a delusion, in which the entire world does not exist - ever abide as That itself.
7. That in which existence or non-existence and delusions due to misapprehensions of the mind, and even the word 'misapprehension', do not exist - ever abide as That itself.
8. That in which there is no pleasure, in which there is no imagination that I am the body, and in which all volition has been relinquished - ever abide as That itself.
9. That in which a conditional state inclusive of Reality does not exist, in which defects are not present, and in which there is no fear of the pairs of opposites - ever abide as That itself.
10. That in which the actions of speech and body and the eon itself have ended in dissolution, and in which the manifest universe is yet unborn - ever abide as That itself.
11. That in which there is no manifestation of delusion, in which there is not the least activity of illusion, in which there is nothing seen or unseen - ever abide as That itself.
12. That in which there is no wise man or wisdom, in which there are no such things as one's own side and an opposing side, and in which there are no defects or non-defects - ever abide as That itself.
13. That in which there is no differentiation, such as being Vishnu [all-pervading], in which the Creator [Brahma] does not exist, and in which there is no differentiation as Shankara [beneficent One] - ever abide as That itself.
14. That in which there is no differentiation as truth and non-truth, in which there is no such state as understanding, and in which there is no such idea as 'individual self' - ever abide as That itself.
15. That in which there is no meditation on Shankara, in which there is no supreme abode, and in which there is no state of comprehension - ever abide as That itself.
16. That in which there is no microcosm or macrocosm, in which there is no imagining of happiness, and in which the manifest world is a fallacy - ever abide as That itself.
17. That in which there is no conception of a body, in which there is no jubilance, and in which there is no 'awareness' of thought - ever abide as That itself.
18. That in which there is no intellect or empirical knowledge, in which there is no Self in the sheath of mind, and in which there is no conception of desire - ever abide as That itself.
19. That in which there is no liberation or repose, in which there is no bondage or separation, and in which there is no permanent knowledge - ever abide as That itself.
20. That in which there is no conception of time, in which there is no conditional state of sorrow, and in which there is no conception of the body - ever abide as That itself.
21. That in which there is no dispassion of the individual self, in which there is no misunderstanding of the scriptures, and in which I, being the Self, am myself - ever abide as That itself.
22. That in which there is no self liberation, in which there is no liberation from the body, and in which there is no activity by volition - ever abide as That itself.
23. That in which there is no conception of beings, in which there is no existence of anything separate, and in which there is no differentiation as the individual self either - ever abide as That itself.
24. That in which Reality is a state of bliss, in which joy is a state of bliss, and in which the quality of bliss is eternal - ever abide as That itself.
25. That in which there is no manifestation of things, in which there is no victory or defeat, and in which there is no utterance of statements - ever abide as That itself.
26. That in which there is no branch of inquiry into the Self, in which there is no urge for listening to, reading or studying the supreme Truth and in which there is no "great bliss" - ever abide as That itself.
27. That in which there is no classification such as the same group or different groups and in which no internal difference arises - ever abide as That itself.
28. That in which there is neither the terror of hell nor the treasures of heaven and in which there is no world of Brahma - ever abide as That itself.
29. That in which there is no union with Vishnu, in which there is no Mount Kailash, in which there is no sphere of the egg of the cosmos - ever abide as That itself.
30. That in which there is no praise, in which censure exits not, and in which there is not the mistake of regarding them as on a par either - ever abide as That itself.
31. That in which there is no conditional state of the mind, in which there is no misapprehension, and in which there is no experience or suffering - ever abide as That itself.
32. That in which there is no fear of sin, nothing of the five great sins, and in which there is no defect of attachment - ever abide as That itself.
33. That in which the triad of afflictions does not exist, in which there are never the three states of the individual self, and in which the universe is known to be a delusion - ever abide as That itself.
34. That in which knowledge has not arisen, in which there is no error of conceiving of the world, and in which there is no manifestation of activity - ever abide as That itself.
35. That in which there is no domain of the mind, in which, indeed, there is the greatest happiness, and in which exists the permanent abode - ever abide as That itself.
36. That in which the cause of all is peace, in which all is happiness, and having reached where-from none reverts once - ever abide as That itself.
37. By knowing which all is renounced, by knowing which nothing else remains, and by knowing which there is nothing else to be known - ever abide as That itself.
38. That in which no defect has arisen, that which is the place that is changeless, and in which, indeed, the individual self is destroyed - ever abide as That itself.
39. That in which, indeed, the Self is ever satisfied, in which, indeed, there is changeless bliss, and in which, indeed, there is changeless peace - ever abide as That itself.
40. That in which, indeed, there is all comfort, in which, indeed, there is the definition of the real, and in which, indeed, there is certainty of existence - ever abide as That itself.
41. That in which I am not, and in which you are not, in which you yourself are not, indeed, yourself, and in which, indeed, there is certain peace - ever abide as That itself.
42. That in which, indeed, you are joyful, in which, indeed, happiness is attained, and in which there is no fear of sorrow - ever abide as That itself.
43. That in which there is the fullness of consciousness, in which there is an ocean of bliss, and in which, indeed, there is the direct presence of the Supreme - ever abide as That itself.
44. That in which, indeed, one himself is, indeed, That itself, and in which there is no difference between oneself and one's Self - ever abide as That itself.
45. That in which, indeed, there is supreme bliss, in which oneself is the supreme happiness, and in which, indeed, there is the understanding of differencelessness - ever abide as That itself.
46. That in which there is not even an atom, in which the is no blemish of the mind, in which there is nothing like "I do" or "I give" - ever abide as That itself.
47. That in which thought is dead, in which one's body and mind are dead, and wherein memory finally dissolves - ever abide as That itself.
48. That in which, indeed, 'I' is surely dead, in which desire meets its dissolution, and in which, indeed, supreme bliss is - ever abide as That itself.
49. That in which the trinity of gods have their dissolution, in which the bodies and such perish, and in which there are no interactions - ever abide as That itself.
50. Immersed wherein there is no fatigue, immersed wherein one does not see, and immersed wherein there is no life and such things - ever abide as That itself.
51. Immersed wherein nothing shines, wherein wakefulness does not exist, and wherein, indeed, delusion meets its death - ever abide as That itself.
52. That in which, indeed, time finds its death, in which yoga finds its dissolution, and in which the company of Truth [satsang] ceases to be - ever abide as That itself.
53. That in which, indeed, Brahman-nature exists, wherein, indeed, there is only bliss, and wherein, indeed, there is the supreme bliss - ever abide as That itself.
54. That in which the universe never exists, in which the manifest world does not exist, and in which there are no inner faculties - ever abide as That itself.
55. That in which, indeed, there is only joy, in which it itself is entirely only bliss, and in which, indeed, it itself is supreme bliss - ever abide as That itself.
56. That in which there is only the consciousness of existence, in which consciousness alone is all there is, and in which shines the fullness of bliss - ever abide as That itself.
57. That in which there is the direct presence of the supreme Reality, in which one is oneself the Supreme, and in which serenity is the supreme goal - ever abide as That itself.
58. That in which lies the direct meaning of the undivided, in which exists the very goal, and in which destruction and such exist not - ever abide as That itself.
59. That in which, evidently, there is only oneself, in which, evidently, only oneself prevails, and in which exists, evidently, the great Self - ever abide as That itself.
60. Wherein the supreme Truth evidently is, wherein is, evidently, the great, and wherein true knowledge evidently exists - ever abide as That itself.
61. Wherein the transcendence of qualities evidently is, wherein blemishlessness evidently is, and wherein eternal purity evidently is - ever abide as That itself.
62. Wherein the great Self itself is present, wherein the joys of joys is present, and wherein, indeed, wisdom and true knowledge are present - ever abide as That itself.
63. That in which, indeed, oneself is the Light, in which oneself, indeed, is the non-dual, and in which, indeed, there is supreme bliss - ever abide as That itself.
64. Thus the conviction of becoming That itself has been proclaimed. Be thus always - ever, ever. I am Reality, existence-consciousness-bliss. I am undivided and ever joyful.
65. I am Reality alone, which is true knowledge. I am the supreme peace. I am consciousness. I am devoid of thought. I am not 'I'. I abide as He Himself.
66. I am That. I am consciousness. I am He. I am spotless. I am the highest. I am the highest. I am the Supreme. Thus, casting aside everything, be happy.
67. All this is the remnant of thoughts, the muddying of purity. Thus, renouncing all and forgetting everything, like mere dead wood.
68. Leaving aside the body like a corpse, being ever like a piece of wood or iron, and renouncing even remembrance, firmly abide only in Reality as the goal.
69. Whoever hears this explanation even once, even though he be connected with great sins, shall, casting off all, reach the Supreme.
70. Though, in parts, they deal with meditation [upasana] on You, do not the Vedas proclaim You as the unattached, as especially connected to the vessel of the Heart of all, existing as the Self, and of the nature of the undivided?
There is only one time
when it is essential to awaken.
That time is now.
when it is essential to awaken.
That time is now.
Better indeed is knowledge than mechanical practice. Better than knowledge is meditation. But better still is surrender of attachment to results, because there follows immediate peace.
Whether one believes in a religion or not, and whether one believes in rebirth or not, there isn't anyone who doesn't appreciate kindness and compassion.
The most difficult are the intellectuals.
They talk a lot, but are not serious.
They talk a lot, but are not serious.
When you are deluded and full of doubt, even a thousand books of scripture are still not enough. When you have realized understanding, even one word is already too much.
The moment you know your real being, you are afraid of nothing. Death gives freedom and power. To be free in the world, you must die to the world. Then the universe is your own, it becomes your body, an expression and a tool. The happiness of being absolutely free is beyond description.
Give up all questions except one: 'Who am I?' After all, the only fact you are sure of is that you are. The 'I am' is certain. The 'I am this' is not. Struggle to find out what you are in reality. To know what you are, you must first investigate and know what you are not. Discover all that you are not - body, feelings, thoughts, time, space, this or that - nothing, concrete or abstract, which you perceive can be you. The very act of perceiving shows that you are not what you perceive. The clearer you understand that on the level of mind you can be described in negative terms only, the quicker will you come to the end of your search and realize that you are the limitless being.
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.
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.
To have the eyes to see the divinity of all beings is to bring light into this world.
Before notions and creations you exist, so there are no words for That beyond words and language. Self doesn't need to understand Itself; Freedom is before the concept of freedom. You are what remains when the concept of "I," mind, and past disappear. Nothingness is no concept.
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
Indeed, is there anything to be achieved? By whom? By an appearance?
In this conceptual manifestation, innumerable forms get created and destroyed, the Absolute being immanent in all phenomenal forms. Where do the individuals figure as individuals? Nowhere. And yet everywhere, because we are the manifestation. We are the functioning. We are the life being lived. We are the living of the dream. But not as individuals.
Preach the Gospel at all times and when necessary use words.
What we are looking for is what is looking.
The life of this world is only the enjoyment of deception.
So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.
Luminous beings are we, not this crude matter. You must feel the Force around you; here, between you, me, the tree, the rock, everywhere, yes.
And never have I felt so deeply
at one and the same time so detached from myself and so present in the world.
at one and the same time so detached from myself and so present in the world.
Beings
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