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? – Ekatma Panchakam, Sri Bhagavan.
Sri Bhagavan once told the story that follows to Sri Muruganar. This brings out the profound significance of the Supreme Silence in which the First Master, Sri Dakshinamurti is established.
Sri Bhagavan said, “When the four elderly Sanakadi rishis first beheld the sixteen-year-old Sri Dakshinamurti sitting under the banyan tree, they were at once attracted by Him, and understood that He was the real Sadguru. They approached Him, did three pradakshinas around Him, prostrated before Him, sat at His Feet and began to ask shrewd and pertinent questions about the nature of reality and the means of attaining it.
Because of the great compassion and fatherly love (vatsalya) which He felt for His aged disciples, the young Sri Dakshinamurti was overjoyed to see their earnestness, wisdom and maturity, and gave apt replies to each of their questions.
But as He answered each consecutive question, further doubts arose in their minds and they asked further questions. Thus they continued to question Sri Dakshinamurti for a whole year, and He continued to clear their doubts through His compassionate answers.
Tom: Dakshinamurti is often said to have taught in silence. However here Bhagavan Sri Ramana corrects that view and notes that initially there was a 1 year period in which Dakshinamurti answered questions and the devotees underwent hearing the teachings (sravana), asking questions and reflecting on the teachings (manana) before the silent teaching was given.
Finally, however, Sri Dakshinamurti understood that if He continued answering their questions, more doubts would arise in their minds and their ignorance (ajnana) would never end. Therefore, suppressing even the feeling of compassion and fatherly love which was welling up within Him, He merged Himself into the Supreme Silence. Because of their great maturity (which had ripened to perfection through their year-long association with the Sadguru), as soon as Sri Dakshinamurti assumed Silence, they too automatically merged into Supreme Silence, the true state of the Self.”
Tom: Eventually listening to teachings, asking questions and contemplating upon the answers (ie. sravana and manana), important as they may appear to be initially, must cease, and we must turn towards the Self (ie. nididhyasana). That is, sravana and manana should lead to nididhyasana.
Wonderstruck on hearing Sri Bhagavan narrating the story in this manner, Sri Muruganar remarked that in no book was it mentioned that Sri Dakshinamurti ever spoke anything. “But this is what actually happened”, replied Sri Bhagavan curtly.
From the authoritative way in which Sri Bhagavan replied and from the clear and descriptive way in which He told the story, Sri Muruganar understood that Sri Bhagavan was none other than Sri Dakshinamurti Himself!
~ From ‘The Silent Power’ (selections from The Mountain Path and The Call Divine, the above piece was contributed by Sri Sadhu Om, with Tom’s additional comments in italiscised red)
Question: Hi Tom, it is often said that the Self is the Witness, meaning that which sees or perceives all objects. In other places it is said the Self is everything. I’m not sure what to make of this. Can you give me some clarity please?
Tom: Hi, yes, this can cause lots of confusion for many. Even many Vedanta teachers do not really understand this point. As ever, Bhagavan Sri Ramana Maharshi points us to the true vedanta, the truly liberating way, in his teachings.
In truth the Self is not a witness (Sanskrit: sakshi) at all, but as long as we think we are a body-mind entity, and as long as we see a world outside of or apart from our self, the Self is indicated or pointed out as being the Subject or the Witness.
When in Self-Enquiry (the path of Knowledge) we turn our attention away from the objects, which means the various gross and suble phenomena that are perceived, and towards the Subject or Self (‘Witness’), eventually the ego-mind which takes itself to be a body-mind entity dissolves or dies and all that is left is the Subject-Witness-Self. This Self can no longer truly be said to be either a Subject (for there are no objects present), nor can it be said to be a Witness, as there is nothing to witness. It is All, it is the Sole Reality, ‘One without a second’, as it is often described as being in the Upanishads.
Sri Ramana Maharshi has taught us in Guru Vachaka Kovai verse 98 (Guru Vachaka Kovai is the most authoritative record of Sri Ramana Maharshi’s verbal teachings according to Sri Ramana Ashram):
98. Unless the body is taken to be ‘I’, otherness – the world of moving and unmoving objects – cannot be seen. Hence, because otherness – the creatures and their Creator – does not exist, it is wrong to call Self the Witness.
Sri Sadhu Om, a direct devotee of Sri Ramana Maharshi, writes in his commentary on this verse:
Descriptions of self as the ‘witness of the individual soul’ (jiva sakshi) or the ‘witness of everything’ (sarva sakshi), which can be found in some sacred texts, are not true but are only figurative (upacara), because only when other things are known would the one who knows them be a ‘witness’ of them. Since self does not know anything in the state of absolute oneness, which is devoid of any other thing, to what can it be a witness? Therefore describing self as a ‘witness’ is incorrect.
What both Sri Ramana Maharshi and Sri Sadhu Om are saying is that objects only appear when the ego/ignorance is present. In Self-realisation, there are no objects, only the Self, so in truth the Self cannot be said to be a witness.
In verse 869 of Guru Vachaka Kovai Sri Ramana teaches us:
869. ’Tis a foolish fancy to ascribe the role of ‘witness’ to the Self, the luminous Sun, the mighty sky of Pure Awareness. In the Self Immutable there is no room for maya’s darkness void. The Self is one sole whole without a second.
Here is an alternative translation of the same verse, with Sri Sadhu Om’s commentary, which essentially states in truth, ie. in realisation, there is no Maya in the Self. It is only for ajnani’s, ie. the ignorant, that consider the Self to be a witness of phenomena/maya:
869. The role [dharma] of seeing is ascribed to Self – the space of consciousness, the sun – only in the imagination of ajnanis, [because] maya, the empty ignorance [of seeing otherness], never exists in Self, the support [sthanu], [and also because] Self is without a second.
Sri Sadhu Om’s comments: Since Self is in truth that which transcends all roles and all qualities, and since It exists as one without a second, to glorify It as the ‘witness of all’ [sarva-sakshi] or as the ‘knower of all’ [sarvajna] is merely the folly of ignorant people.
Q. Why then is the Self said to be a witness at all?
Tom: it is only to point out where to direct your attention towards. That apparent Subject, the I AM is what we truly are and all there truly is. All else is illusion, maya. The problem is that we think that we are the body-mind, which is actually a part of maya. Only through Self-Knowledge can we realise what we truly are, and to that end the Self is pointed out as being a Witness or being the Subject. Why? So we can turn towards it and thereby realise our/the Self.
Q. Why then is the Self said to be everything?
Tom: When we are under the spell of illusion, meaning when we take ourself to be a body-mind entity living in an apparently external world, we can say that everything is the Self, that all comes from the Self, and the Self pervades all. What can be apart from the Self? Nothing! However, at this point, we are still under the spell of illusion or maya or ignorance (all are synonyms). When, through self-enquiry, we discover the Reality, our Self, as it truly is, there is no Maya/ignorance/illusion at all and we realise there never was ever any illusion/ignorance at any point in time ever (actually we also realise there was never any time either, which is simply a part of the illusion). This is the Self. This is self-realisation.
There is actually no realisation of anything in self-realisation, for realisation implies a mind that realises something, and neither the ‘mind’ nor ‘something’ are in the self, both being aspects of Maya (illusion). There is only the Self.
Q. So does the Self pervade everything, all objects?
Tom: Why worry about objects, maya? The ego-mind is always concerned about maya. Discover the Self and find out! You will no longer be interested in maya (ie. there is/will be no maya in realisation). To discover the self, consider all objects to be maya and turn your attention lovingly towards the Subject, the I AM, what you actually are
Renouncing this phenomenal world Which seems to, but does not, exist We gain (the great ones say) the Self, The Awareness shining all unseen.
Sri Ramana Maharshi, Guru Vachaka Kovai, Verse 835
Q. Why in some places does it say objects are not-Self and in other places it says objects are Self?
Tom: Contrary to what many think it is the lower teachings that say all is Self, to convince the seeker that there is only the Self. The higher teachings say that objects are not-Self, ie. maya or illusion, thus encouraging the sincere seeker to turn away from objects towards the Subject, whose true nature is Eternal Love and Bliss. The Eternal and Blissful nature of the Self is seemingly lost due to pre-occupation with the dream-like maya. Therefore the only way out is to attend to the Eternal and discover what you truly are!
Note that in both cases, whether you consider objects to be the Self or non-Self, that is a conceptual position for the mind. And liberation has nothing to do with the mind, the mind itself being ignorance.
Q. Don’t the scriptures state that the mind leads the way to liberation? Isn’t the way to liberation through knowledge, as isn’t knowledge to do with the mind?
Tom: It is true that some scriptures say that through the mind we can reach liberation. That means that it is the mind that hears the teachings (sravana), reflects upon them (manana), and then this naturally leads to meditation upon the Self (Self Enquiry or Nididhyasana) which in turn leads to manonasa (destruction of mind, or destruction of ignorance) which is the same as liberation (Mukti or Moksha), which is also the same as Jnana (knowledge) or Atma Jnana (Self-knowledge).
In Self knowledge, there is only the Self. There is no mental knowledge in Jnana at all, Jnana or Knolwedge just being another name for the Self. See here for more on this:
Q. So in that case does that mean that all we have to do for realisation is to remain as the witness, watching phenomena as they come and go?
Tom: No, that is not correct at all. Whilst remaining as the witness is a lovely teaching in many ways that can be a wonderful practice for some people at some points on their journey, merely remaining a witness is (1) not liberating and (2) is also not possible for most, as the mind keeps on getting drawn back into thoughts of body, mind or world. Merely remaining as the witness to objective phenomena as they come and go is merely attending to maya, as all objective phenomena are maya, and so the ego-illusion and suffering continue. For realisation, we must attend to the Subject-Self, the I Am, until the ego-mind (which is duality) is no more, ie. until self-realisation, ie. until be discover what we truly are.
If you refrain from looking at this Or that or any other object Then by that overpowering look Into absolute Being you become Yourself the boundless space of pure Awareness which alone is Real Being.
Sri Ramana Maharshi, Guru Vachaka Kovai, Verse 647
Question: What is it that discovers the Self?
Tom: There is no entity that discovers the Self. It is only the Self that ‘discovers’ the Self. It is the total absolute removal or total absense of ignorance. It is merely the Self being the Self, One without and second (maya), no more, no less.
Incredibly powerful teachings here. Take your time to listen repeatedly, allow the teachings to sink in and be absorbed, and then put them into practice,
The Following teaching statements of Sri Ramana Maharshi are taken from the text Guru Vachaka Kovai (Garland of Guru’s sayings). This text is widely consider to be the most authoritative text on Sri Ramana’s verbal teachings – you can download it using the link below.
In the following video I have read the quotes to form a guided meditation/guided contemplation. You are invited to sit comfortably and allow these soothing words to wash over you and guide you to the Self.
393.One who has wisely chosen the straight path Of self-enquiry can never go astray; For like the bright, clear Sun, the Self Reveals itself direct to whoso Turns towards it.
391. Those who do not dive into the Heart And there confront the Self in the five sheaths hid Are only students answering out of books Clever questions…
This text expands upon and clarifies the essential teachings given in The Path of Sri Ramana and Sadhanai Saram, giving the seeker helpful hints and pointers on how to attain self-realisation, and explains in greater detail the exact nature of self-enquiry and self-surrender. Many of Bhagavan Sri Ramana’s teachings and writings are insightfully explained by someone who heard the teachings first-hand from Sri Ramana.
Some aspects of the teachings given in ‘The Paramount Importance of Self-Attention’ may be slightly confusing when read in isolation (they should not be confusing when read in context of the entire text). Therefore in order to avoid the teachings being distorted and taken out of context, I strongly recommend that you read The Path of Sri Ramana and Sadhanai Saram first, and take the time to fully understand the teachings in these books first, before reading this text.
Tomorrow, on Monday 28th Nov 2022, I will holding an online session hosted by the Teachers of God Foundation on the topic of ‘living realisation in the midst of everyday life’.
To find out more and register, please see here (please note this is an affiliate link).
The following teaching verses on how to live a truly authentic life are taken from the text Guru Vachaka Kovai (The Garland of Guru’s sayings, you can download the entire text here). According to Sri Ramana Ashram, as explained in the foreward of the book ‘…[Guru Vachaka Kovai] provides the most precise, systematic and authoritative exposition of Sri Bhagavan’s teaching, explaining step by step the theory, the practice and the experience of jnana, the Truth supreme which is Being as Life Eternal, Pure Awareness, Perfect Bliss. Thus, the most comprehensive collection of the Maharshi’s sayings is Guru Vachaka Kovai…’
Chapter 40: Authentic Living
1089 Life you desire. But how to live You know not. Thinking that this sinking Deep in this void, vain, illusive Waking-dream is ‘life’, you proudly Claim you ‘live’. Pierce this illusion, Go, grasp the Truth, eternal life.
Tom: Bhagavan Sri Ramana gives a radical interpretation as to what true authentic living actually is. Thinking this world to be real and living in it in this way is not authentic living at all. People who proudly strut about the world proclaiming how authentic their life is are merely dabbling in ego and illusion, so says the Ever-Living-Sage. What is authentic living then? Let us see what Bhagavan says in the following verses:
1090 Shun anger and desire; destroy Illusions false that cause confusion, Behave at all times with detachment Calm. This is authentic living. To this hold fast.
Tom: What should we hold fast to? Let us see:
1091 Abiding as Self-being, living A life that is a steady flow Unhindered of true love welling up In the heart, this is the bright, joyous Sivahood, which ends forever The inveterate, false, deceitful ego.
Tom: we should know by now that all of Bhagavan Ramana’s teaching point to turning within to attain Self-Knowledge, to discover that which we truly are, which is the same as being that which you truly are. Here we are specifically advised to shun anger and desire, be calm and detached, and turn within to discover our true radiant being as Being, Self, Love. The discovery of what we truly are ends this false deceitful ego as well as the ‘void and illusive’ waking-dream.
1092 The seers who have placed at Siva’s Feet All their life’s burdens and now live Lives sublime of calm detachment And shine in radiant purity, They alone possess true beauty, They alone enjoy true bliss.
Tom: Surrender life’s burdens to Shiva, the Self Supreme
1093 That Heart which truly knows the Self Is full of love whence Bliss supreme Wells up forever. There desire, And its shadow, sorrow, have no place. Such a life whose nature pure, From Being flows serenely calm.
Tom: with self-knowledge, desire and sorrow naturally fall away, there being no ‘place’ for them to sustain themselves and exist. Here is the next verse Sri Ramana makes the teaching especially clear. What is authentic living? It is simply to Be or Abide As the Self.
1094 The only goal worth seeking is The bliss supreme of Self-Awareness. Constant remembering and abiding As That within the heart amounts To plenitude of life.
Tom: Sri Ramana drives the point home that living a worldly life in the waking dream, which is a false illusion, is not at all the truly authentic life at all. Rather it is maya, illusion, with all its suffering and seeming-separation.
1095 Such a life of Grace alone Is life lived in full, real Being. This worldly life of false phenomena Full of fear is sinking deeper In illusion, not authentic living.
Tom: In the next verse that which was previously implied but not stated is now stated: the senses are turned within, no longer seeing the world, no longer interested in that which is not at all real or existent.
1096 Those whose five senses turn no longer Towards the world which once seemed real, Those who have learned to live without Their minds being moved by the illusive Universe of forms, they need Perform no penance.
Tom: Revelling only in the Self Supreme, total Bliss, Love and Peace. This is the only authentic life – eternal life.
Tom Das 