‘This’ vs ‘That’ | True vs False teachings | Sri Ramana Maharshi | Yoga Vasistha

The true teaching emphasises the Subject-Self, whereas false teachings* always come back to objects such as the body, the mind, feelings, emotions, the world, the breath, chakras, various experiences, knowledge in the mind, etc, etc.

The word ‘That‘ refers to the Subject, ie. the Self.
The word ‘This‘ refers to Objects, ie Maya, as described above

False teachings* emphasise ‘This’ whereas true teachings ultimately point to ‘That’.

‘This’ is Maya or illusion; ‘This’ is duality; ‘This’ is ignorance or ego.
‘That’ is Truth; ‘That’ is reality; ‘That’ is non-duality; ‘That’ is True Knowledge.

Only realisation of ‘That’ is non-duality.

In ‘That’, there is no ‘This’
Meaning in the Subject, or in Non-duality, there are no objects, or duality.

To say all of ‘this’ is one with ‘That’ is a mere conceptual proclamation of the ego-mind that has not yet realised the Self.

This is why Bhagavan Sri Ramana Maharshi states in Guru Vachaka Kovai verse 932:

“The mukta [liberated sage] like the rest of us perceives
The world in all its vast variety
And yet he sees non-difference in it”,
So people say. This is not true.

In Yoga Vasistha it is said:

‘It is only as long as you are not fully enlightened that you experience apparent diversity’

and

‘What you call the body does not exist in the eyes of the sage’

and

‘Nothing, not even this body, has ever been created’

Therefore the True Teaching always ultimately recommends the apparent individual to turn away from objects and to turn towards the Subject and thereby discover its true nature as the Subject-Self which is of the nature of non-dual realisation in which the apparent individual no longer exists.

This is the teaching of Guru Ramana Maharshi.
This is the teaching of the Upanishads
This is the teaching of the Buddha
This is the teaching of all liberating Spiritual Teachings

Om Tat Sat

🕉

*False teachings are not necessarily ‘bad’ – in fact they are often helpful ‘stepping stones’ for most seekers and so have their place – however these teachings are not directly in themselves liberating.

The real meaning of Omniscience | Advaita Vedanta

See here for a PDF download of Upadesa Saram (The Essence of the Teachings written by Sri Ramana Maharshi) with brief explanatory notes: 

https://tomdas.com/2019/03/25/ramana-maharshi-upadesa-saram-the-essence-of-the-teachings/


This video was recorded live during a Satsang meeting with Tom Das and put together by volunteers.
To attend satsang, see here:

 https://tomdas.com/events

For guided meditations see the ‘guided meditation’ playlist here: https://www.youtube.com/c/TomDasNonduality/playlists

For recommended reading for liberation see here: https://tomdas.com/2020/10/19/recommended-reading-books-for-enlightenment-liberation-and-self-realisation/

To book a 1 to 1 session with Tom see here: https://tomdas.com/nondual-spiritual-counsellor

Sri Ramana Maharshi on Kundalini and the Chakras | Self-Realisatioin

Because of his meagre income as a school teacher, T. K. Sundaresa Iyer (TKS) could afford to take only a small quantity of sugar candy or puffed rice as an offering to Bhagavan.

One day, he did not have even that much. Sad, he went empty handed and fell at the feet of Bhagavan, “Bhagavan, I am so unhappy. I do not have any money, so I could not bring you any offering.”

Bhagavan smiled and said, “Why, you brought the most important thing. Everything else is unimportant.”

TKS was puzzled.

“You brought yourself!” declared Bhagavan.

The case in point here is that you should never exclude yourself from the spiritual journey. It is very easy to extol the guru and his teachings. In the process, you should never exclude yourself – you are equally important.

As the days passed, he was often filled with doubts. Once, he asked Bhagavan, “What is that one thing Bhagavan, knowing which all doubts are resolved?”

Bhagavan replied, “Know the doubter; if the doubter be held, the doubts will not arise. Recognize for certain that all are jnanis, all are realized beings. Only a few are aware of this fact. Therefore, doubts arise. Doubts must be uprooted. This means, that the doubter must be uprooted. When the doubter ceases to exist, no doubts will rise. Here, the doubter means the mind.”

TKS asked, “What is the method, Bhagavan?”

Bhagavan answered sharply, “Enquire „Who am I?‟ This investigation alone will remove and uproot the doubter mind and thus establish one in the Self, the transcendental state.”

On another occasion, TKS had another doubt. He was a pundit, a traditional man, who had read many scriptures. Thus, the six chakras, the psychic centres, kundalini and so on, fascinated him.

He asked Bhagavan about them and Bhagavan replied,

The Self alone is to be realized. Kundalini shakti, visions of God, occult powers and their spell binding displays are all in the Self. Those who speak of these and indulge in these have not realized the Self. Self is in the Heart and is the Heart itself. All other forms of manifestations are in the brain. The brain itself gets its power from the Heart. Remaining in the Heart is realizing the Self. Instead of doing that, to be attracted by brain oriented forms of disciplines and methods is a sheer waste of time. Is it not foolish to hold on to so many efforts and so many disciplines that are said to be necessary for eradicating the non-existent ignorance?”

~ Excerpt from Ramana Periya Puranam (The Inner Journey of 75 Old Devotees) compiled by Sri V. Ganesan.

Multiplicity, plurality and polarity ARE duality | Non-duality | Sri Ramana Maharshi

Seeing multiplicity/plurality and seeing the underlying oneness within the plurality or multiplicity is not the real non-duality at all.

This false notion of non-duality, which is very commonplace, is actually an ego-preservation strategy where the notion of the ‘false-I’ is subtly continued, and suffering still continues in this state – seeking still continues too, as does a subtle sense of individuality.

Non-duality is that in which there is no duality/multiplicity/plurality/individuality whatsoever. Only then will seeking end. Only then will suffering end. Until this is discovered, seeking will continue, and with it the suffering and sense of individuality (ie. duality) will too. To discover the true non-duality one must turn within and discover the Self for oneself, which is indivisible Oneness-Love-Being-Bliss.

At least this is my experience.

This is why Bhagavan Sri Ramana Maharshi states in Guru Vachaka Kovai verse 931:

  1. “The mukta [liberated sage] like the rest of us perceives
    The world in all its vast variety
    And yet he sees non-difference in it”,
    So people say. This is not true.

Sri Sadhu Om comments upon the above verse as follows:
‘People have many wrong conceptions about the state of a Jnani or Jivanmukta, and one such misconception is refuted here. “What people see as water, the Jivanmukta also sees as water, and what they see as food, He also sees as food. Therefore, in His experience of sense-objects, the Jivanmukta is the same as other people. But even while the Jivanmukta thus sees these differences, He sees the non-difference in them” – are there not many pandits and lecturers who talk and write thus, even though they themselves have no experience of Advaita but have only read about it in books? But who is the proper authority to say what is the actual experience of a Jivanmukta? Only a real Jivanmukta! Thus Bhagavan Sri Ramana, who has actually experienced the reality and who is the true Loka Maha Guru, declares in this verse that such statements are wrong, and in the next verse He explains how and why they are wrong.’

In his commentary to the next verse Sri Sadhu Om continues, relating to us his own direct hearing of Sri Ramana’s teaching:
‘…Regarding this erroneous theory of bheda-abheda or unity in diversity, Sri Bhagavan used to say that if the least difference or diversity is perceived, it means that the ego or individuality is there, so if difference is experienced, non-difference or unity would merely be a theoretical proposition and not an actual experience.’

The perfect awakening into Self-knowledge happens in just a split second | Ramana Maharshi

The following is taken from Sadhana Saram, a wonderful text that explains the teachings of Sri Ramana Maharshi written by Sri Sadhu Om, a direct devotee of Sri Ramana’s:

48. The Manner of the Dawn of Knowledge (Janodaya Vidham)

268. Death happens in a split second. Awakening from sleep happens in a split second. Similarly, the destruction of the delusion of individuality happens in just a split second. True knowledge is not something that can be gained and then lost. If a person feels that true knowledge is coming and going, he is still only in the state of practice (or abhyasa). It cannot be said that such a person has attained true Self-knowledge.

The perfect awakening into the state of Self-knowledge happens in just a split second. That state is not attained gradually over a long period of time. All the sadhanas that are practiced over a period of many years are meant only for attaining blemishless maturity.

Listen to an apt illustration. After people have placed gunpowder in the iron barrel of a temple-cannon, after they have added broken pieces of brick, after they have packed it tight with a ramrod, after they have placed a wick in contact with the powder, and after they have plastered the open end of the barrel with clay, as soon as the charge is ignited it will explode in a split second with a blast that sounds like thunder.

Similarly, after one has learnt the truth about the real Self through hearing and reading, after one has practiced sadhana for a long time, after one has wept and prayed with heart-melting devotion, and after one has thereby attained purity of mind, the knowledge of the reality will instantaneously shine forth in a split second as “I am I”. As soon as the dawn of Self-knowledge thus takes place, due to the clear shining of the reality of this state, which is an empty space devoid of objective knowledge, will be spontaneously realized to be the state of true knowledge, which is our beginningless real nature.