The successful few owe their success to their perseverance.
There is no other way to succeed than to draw the mind back every time it turns outwards and fix it in the Self.
We are wrongly persisting in unreality, that is, attachment to thoughts and worldly activities. Cessation of these will reveal the truth.
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?
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?
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
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
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.
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.
ПоÑкольку Ñго в форме “Ñâ€-мыÑли еÑÑ‚ÑŒ корень древа иллюзии, его уничÂтожение разрушает иллюзию точно так же, как дерево паÂдает, когда его корни отрублены. Ðтот лёгкий метод уничÂÑ‚Ð¾Ð¶ÐµÐ½Ð¸Ñ Ñго один доÑтоин именоватьÑÑ Ð±Ñ…Ð°ÐºÑ‚Ð¸ (преданÂноÑÑ‚ÑŒ), джнÑна (Знание), Йога (Союз) и дхьÑна (медитаÂциÑ)
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.
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.
Каршни:
12 — 13. Когда человек годен Ð´Ð»Ñ Ð¡Ð°Ð¼Ð¾-иÑÑледованиÑ
Ð±Ð»Ð°Ð³Ð¾Ð´Ð°Ñ€Ñ Ñвоей непривÑзанноÑти к объектам чувÑтв
и различению,
ПринеÑут ли какую-либо пользу обрÑды омовениÑ,
молитва в уÑтановленное времÑ, повторение мантр,
жертвы на огне, пение Вед, почитание богов,
Пение пеÑен преданноÑти, паломничеÑтво,
жертва, Ð´Ð°Ð²Ð°ÐµÐ¼Ð°Ñ Ð² милоÑтыню,
и Ñоблюдение Ñпециальных духовных практик?
Или вÑÑ‘ Ñто будет только тратой времени?
Бхагаван:
14. У пригодных новичков в Само-иÑÑледовании,
Ñ Ð¿Ñ€Ð¸Ð²ÑзанноÑÑ‚Ñми, подходÑщими к концу,
Ð’Ñе Ñти вÑпомогательные ÑредÑтва
Ñделают ум вÑÑ‘ более и более чиÑтым.
15. Ð”Ð¾Ð±Ñ€Ð¾Ð´ÐµÑ‚ÐµÐ»ÑŒÐ½Ð°Ñ Ð°ÐºÑ‚Ð¸Ð²Ð½Ð¾ÑÑ‚ÑŒ ума, речи и тела
Уничтожает противоположно направленную,
греховную,
активноÑÑ‚ÑŒ ума, речи и тела.
16. Ð’ÑÑ Ñта активноÑÑ‚ÑŒ зрелых маÑтеров,
одаренных умами выÑочайшей чиÑтоты,
Помогает миру.
17. Зрелые маÑтера Ñовершают дейÑтвиÑ
Ð´Ð»Ñ Ð¾Ð±ÑƒÑ‡ÐµÐ½Ð¸Ñ ÑобÑтвенным примером
и благоденÑÑ‚Ð²Ð¸Ñ Ð´Ñ€ÑƒÐ³Ð¸Ñ…,
Рне из Ñтраха нарушить духовные предпиÑаниÑ.
18. О лучший из людей, добродетельные дейÑтвиÑ,
Ñовершаемые без чувÑтва различиÑ
и без привÑзанноÑти,
Ðе препÑÑ‚Ñтвуют пути Само-иÑÑледованиÑ.
19. ÐеиÑполнение предпиÑанных дейÑтвий тем,
кто зрел и поÑтоÑнно занимаетÑÑ Ð¡Ð°Ð¼Ð¾-иÑÑледованием,
не влечет за Ñобой греха.
Ибо Само-иÑÑледование Ñамо по Ñебе —
наиболее похвальное и наиболее очищающее
из дейÑтвий.
20. Два образа жизни наблюдаютÑÑ Ñƒ зрелых, пригодных
иÑкателей:
Отказ от дейÑтвий ради уединенного ОбщениÑ
и дейÑтвие Ð´Ð»Ñ Ð±Ð»Ð°Ð³Ð° других.
12 — 13. Когда человек годен Ð´Ð»Ñ Ð¡Ð°Ð¼Ð¾-иÑÑледованиÑ
Ð±Ð»Ð°Ð³Ð¾Ð´Ð°Ñ€Ñ Ñвоей непривÑзанноÑти к объектам чувÑтв
и различению,
ПринеÑут ли какую-либо пользу обрÑды омовениÑ,
молитва в уÑтановленное времÑ, повторение мантр,
жертвы на огне, пение Вед, почитание богов,
Пение пеÑен преданноÑти, паломничеÑтво,
жертва, Ð´Ð°Ð²Ð°ÐµÐ¼Ð°Ñ Ð² милоÑтыню,
и Ñоблюдение Ñпециальных духовных практик?
Или вÑÑ‘ Ñто будет только тратой времени?
Бхагаван:
14. У пригодных новичков в Само-иÑÑледовании,
Ñ Ð¿Ñ€Ð¸Ð²ÑзанноÑÑ‚Ñми, подходÑщими к концу,
Ð’Ñе Ñти вÑпомогательные ÑредÑтва
Ñделают ум вÑÑ‘ более и более чиÑтым.
15. Ð”Ð¾Ð±Ñ€Ð¾Ð´ÐµÑ‚ÐµÐ»ÑŒÐ½Ð°Ñ Ð°ÐºÑ‚Ð¸Ð²Ð½Ð¾ÑÑ‚ÑŒ ума, речи и тела
Уничтожает противоположно направленную,
греховную,
активноÑÑ‚ÑŒ ума, речи и тела.
16. Ð’ÑÑ Ñта активноÑÑ‚ÑŒ зрелых маÑтеров,
одаренных умами выÑочайшей чиÑтоты,
Помогает миру.
17. Зрелые маÑтера Ñовершают дейÑтвиÑ
Ð´Ð»Ñ Ð¾Ð±ÑƒÑ‡ÐµÐ½Ð¸Ñ ÑобÑтвенным примером
и благоденÑÑ‚Ð²Ð¸Ñ Ð´Ñ€ÑƒÐ³Ð¸Ñ…,
Рне из Ñтраха нарушить духовные предпиÑаниÑ.
18. О лучший из людей, добродетельные дейÑтвиÑ,
Ñовершаемые без чувÑтва различиÑ
и без привÑзанноÑти,
Ðе препÑÑ‚Ñтвуют пути Само-иÑÑледованиÑ.
19. ÐеиÑполнение предпиÑанных дейÑтвий тем,
кто зрел и поÑтоÑнно занимаетÑÑ Ð¡Ð°Ð¼Ð¾-иÑÑледованием,
не влечет за Ñобой греха.
Ибо Само-иÑÑледование Ñамо по Ñебе —
наиболее похвальное и наиболее очищающее
из дейÑтвий.
20. Два образа жизни наблюдаютÑÑ Ñƒ зрелых, пригодных
иÑкателей:
Отказ от дейÑтвий ради уединенного ОбщениÑ
и дейÑтвие Ð´Ð»Ñ Ð±Ð»Ð°Ð³Ð° других.
Ðœ. ДхьÑна может быть внешней или внутренней, либо той и друÂгой. Джапа важнее внешней формы. Она должна практиковатьÑÑ Ð´Ð¾ тех пор, пока не Ñтанет еÑтеÑтвенной, начинаÑÑÑŒ Ñ ÑƒÑилием и продолжаÑÑÑŒ до момента, когда уже будет выполнÑÑ‚ÑŒÑÑ Ñама ÑоÂбой. Ð¡Ð°Ð¼Ð¾Ð¿Ñ€Ð¾Ð¸Ð·Ð²Ð¾Ð»ÑŒÐ½Ð°Ñ Ð´Ð¶Ð°Ð¿Ð° называетÑÑ Ð ÐµÐ°Ð»Ð¸Ð·Ð°Ñ†Ð¸ÐµÐ¹.
Из равного Ð¾Ñ‚Ð½Ð¾ÑˆÐµÐ½Ð¸Ñ Ñ‡ÐµÐ»Ð¾Ð²ÐµÐºÐ° ко вÑем ÑущеÑтвам
можно Ñделать вывод о его доÑтижении джнÑны.
можно Ñделать вывод о его доÑтижении джнÑны.
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
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
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.
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.
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.
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.
Uncertainties, doubts and fears are natural to everyone until the Self is realised. They are inseparable from the ego, rather they are the ego~
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
С желанием надо покончить, отрекшиÑÑŒ от ÑÐµÐ±Ñ Ñ€Ð°Ð· и навÑегда. Желание оÑтаетÑÑ Ð´Ð¾ тех пор, пока у Ñ‚ÐµÐ±Ñ ÐµÑÑ‚ÑŒ чувÑтво, что Ñ‚Ñ‹ - дейÑтвующее лицо. Желание отречьÑÑ Ð¾Ñ‚ ÑÐµÐ±Ñ - Ñто тоже проÑвление личноÑти. Когда она иÑчезнет, воÑÑиÑет чиÑтое Я.
Оковами Ñлужат не дейÑÑ‚Ð²Ð¸Ñ ÐºÐ°Ðº таковые, но именно чувÑтво того, что дейÑтвуешь Ñ‚Ñ‹, личноÑÑ‚ÑŒ. Ðто чувÑтво и порождаемые им Ð¶ÐµÐ»Ð°Ð½Ð¸Ñ Ð¿Ñ€Ð¸Ñ‡Ð¸Ð½ÑÑŽÑ‚ возбуждение ума, и еÑли Ñтому чувÑтву положить конец, воцаритÑÑ Ð¿Ð¾ÐºÐ¾Ð¹. ПоÑтому говоритÑÑ: "Пребывай в тишине и знай - Я еÑмь Бог". Ðта тишина доÑтигаетÑÑ Ð¿Ð¾Ð»Ð½Ñ‹Ð¼ и безоÑтановочным Ñамоотречением. Слово "знание" в данном изречении означает "бытие": Ñто не то отноÑительное знание, которое ÑвлÑетÑÑ Ñ‡Ð»ÐµÐ½Ð¾Ð¼ триады "Ñубъект - знание - объект"
Оковами Ñлужат не дейÑÑ‚Ð²Ð¸Ñ ÐºÐ°Ðº таковые, но именно чувÑтво того, что дейÑтвуешь Ñ‚Ñ‹, личноÑÑ‚ÑŒ. Ðто чувÑтво и порождаемые им Ð¶ÐµÐ»Ð°Ð½Ð¸Ñ Ð¿Ñ€Ð¸Ñ‡Ð¸Ð½ÑÑŽÑ‚ возбуждение ума, и еÑли Ñтому чувÑтву положить конец, воцаритÑÑ Ð¿Ð¾ÐºÐ¾Ð¹. ПоÑтому говоритÑÑ: "Пребывай в тишине и знай - Я еÑмь Бог". Ðта тишина доÑтигаетÑÑ Ð¿Ð¾Ð»Ð½Ñ‹Ð¼ и безоÑтановочным Ñамоотречением. Слово "знание" в данном изречении означает "бытие": Ñто не то отноÑительное знание, которое ÑвлÑетÑÑ Ñ‡Ð»ÐµÐ½Ð¾Ð¼ триады "Ñубъект - знание - объект"
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!
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!
You think that you are the body or that you are the mind. But there are occasions when you are free from both. For example in deep slumber, you create a body and a world in your dream. That represents your mental activities. In your waking state you think that you are the body and then the idea of forest and the rest arise.
Now, consider the situation. You are an unchanging and continuous being w
ho remains in all these states which are constantly changing and therefore transient. But you are always there. It follows that these fleeting objects are mere phenomena which appear on your being like pictures which move across a screen. The screen does not move when the picture moves. Similarly, you do not move from where you are even when the body leaves the home and mixes in society. Your body, the society, the forest and the ways are all in you; you are not in them. You are the body also but not this body only. If you remain as your pure Self, the body and its movements need not affect you.
Now, consider the situation. You are an unchanging and continuous being w
ho remains in all these states which are constantly changing and therefore transient. But you are always there. It follows that these fleeting objects are mere phenomena which appear on your being like pictures which move across a screen. The screen does not move when the picture moves. Similarly, you do not move from where you are even when the body leaves the home and mixes in society. Your body, the society, the forest and the ways are all in you; you are not in them. You are the body also but not this body only. If you remain as your pure Self, the body and its movements need not affect you.
You should not give answers to the mind in the course of your enquiry. The reply should be allowed to come from within. The reply of the individual "I" is not real. Continue to enquire until you get the answer by the method of jnana-marga (the path of knowledge.) This enquiry is called meditation. The inactive, peaceful, full-of-knowledge experience that arises from this state is jnana.
Fixing the mind in the Self alone so that the
unreal seed of delusion will die, is enquiry.
unreal seed of delusion will die, is enquiry.
The bubbles are different from one another and numerous, but the ocean is only one. Similarly the egos are many, whereas the Self is one and only one (Sri Ramana in Talk 146).
‎'Being Still' is not an effortless state of indolence. All mundane activities which are ordinarily called effort are performed with the aid of a portion of the mind and with frequent breaks. But the act of communion with the Self (atma vyavahara) or remaining still inwardly is intense activity which is performed with the entire mind and without break. Maya (delusion or ignorance) which cannot be destroyed by any other act is completely destroyed by this intense activity which is called 'silence' (mouna).
EKATMA PANCHAKAM ~~ FIVE VERSES ON THE SELF
When, forgetting the Self, one thinks
That the body is oneself and goes
Through innumerable births
And in the end remembers and becomes
The Self, know this is only like
Awaking from a dream wherein
One has wandered over all the world.
One ever is the Self. To ask oneself
`Who and whereabouts am I?'
Is like the drunken man's enquiring
`Who am I?' and `Where am I?'
The body is within the Self. And yet
One thinks one is inside the inert body,
Like some spectator who supposes
That the screen on which the picture is thrown
Is within the picture.
Does an ornament of gold exist
Apart from the gold? Can the body exist
Apart from the Self?
The ignorant one thinks `I am the body';
The enlightened knows `I am the Self'.
The Self alone, the Sole Reality,
Exists for ever.
If of yore the First of Teachers
Revealed it through unbroken silence
Say who can reveal it in spoken words?
When, forgetting the Self, one thinks
That the body is oneself and goes
Through innumerable births
And in the end remembers and becomes
The Self, know this is only like
Awaking from a dream wherein
One has wandered over all the world.
One ever is the Self. To ask oneself
`Who and whereabouts am I?'
Is like the drunken man's enquiring
`Who am I?' and `Where am I?'
The body is within the Self. And yet
One thinks one is inside the inert body,
Like some spectator who supposes
That the screen on which the picture is thrown
Is within the picture.
Does an ornament of gold exist
Apart from the gold? Can the body exist
Apart from the Self?
The ignorant one thinks `I am the body';
The enlightened knows `I am the Self'.
The Self alone, the Sole Reality,
Exists for ever.
If of yore the First of Teachers
Revealed it through unbroken silence
Say who can reveal it in spoken words?
The essence of mind is only awareness or consciousness. When the ego, however, dominates it, it functions as the reasoning, thinking or sensing faculty. The cosmic mind being not limited by the ego, has nothing separate from itself and is therefore only aware. This is what the Bible means by "I am that I AM".
The ego-ridden mind has its strength sapped and is too weak to resist the torturing thoughts. The egoless mind is happy in deep, dreamless sleep. Clearly therefore Bliss and misery are only modes of mind; but the weak mode is not easily interchangeable with the strong mode. Activity is weakness and consequently miserable; passivity is strength and therefore blissful. The dormant strength is not apparent and therefore not availed of.
The cosmic mind, manifesting in some rare being, is able to effect the linkage in others of the individual (weak) mind with the universal (strong) mind of the inner recess. Such a rare being is called the GURU or God in manifestation.
The ego-ridden mind has its strength sapped and is too weak to resist the torturing thoughts. The egoless mind is happy in deep, dreamless sleep. Clearly therefore Bliss and misery are only modes of mind; but the weak mode is not easily interchangeable with the strong mode. Activity is weakness and consequently miserable; passivity is strength and therefore blissful. The dormant strength is not apparent and therefore not availed of.
The cosmic mind, manifesting in some rare being, is able to effect the linkage in others of the individual (weak) mind with the universal (strong) mind of the inner recess. Such a rare being is called the GURU or God in manifestation.
Ecstatic love ♥♥♥
*******************
Ramanatha brahmachari used to feed bhagavan with such love and devotion that bhagavan felt that he had been captured by his love.That is why bhagavan said on one occasion ," i am only afraid of two devotees,Ramanatha brahmachari and Mudhaliar paatti".It was not physical fear,it was more a feeling of helplessness.If a devotee has a strong ,burning love for his Guru,the Guru is compelled to do anything that the devotee asks."Bhagavan always felt apprehensive whenever ramanatha brahmachari appeared because he knew that he would be unable to resist any of his requests.Ramakrishna paramahamsa once expressed the same idea when he said: When you have attained ecstatic love you have found the rope to tie God with'.
*******************
Ramanatha brahmachari used to feed bhagavan with such love and devotion that bhagavan felt that he had been captured by his love.That is why bhagavan said on one occasion ," i am only afraid of two devotees,Ramanatha brahmachari and Mudhaliar paatti".It was not physical fear,it was more a feeling of helplessness.If a devotee has a strong ,burning love for his Guru,the Guru is compelled to do anything that the devotee asks."Bhagavan always felt apprehensive whenever ramanatha brahmachari appeared because he knew that he would be unable to resist any of his requests.Ramakrishna paramahamsa once expressed the same idea when he said: When you have attained ecstatic love you have found the rope to tie God with'.
Beings
Follow us on Facebook