I am That

Vishnu.jpg

I am That,
That Awareness,
That unchanging eternal Consciousness,
That which is intrinsically different to and untouched by the myriad phenomena of body-mind-and-world,
That which does nothing, but in whose presence all is done,
That which is beyond the grasp of the fickle mind,
That which is beyond all experiences of bliss and suffering,
That which can never be known,
But always IS.

Yet all this is Me,
The all-pervading Vishnu,
Benevolently smiling,
Radiant with Blissful Love,
Protecting all,
Loving all and everything,
Encompassing all,
One with all phenomena,
Clear,
Pure,
The nature of Love,
Beauty itself,
Worthy of Ceaseless Devotion and Gratitude,
Self-shining,
Bright and ever-whole,
Ever-pristine and peaceful,
Always intuitively known by simply BEING,
Effortlessly present and ever-free.

Om Tat Sat

🕉🙏❤

Advertisements

Ramana Maharshi: the method of wakeful sleep (Jagrat Sushupti) to attain liberation

The the following talks, Bhagavan Sri Ramana Maharshi outlines a very simple but powerful teaching, that of wakeful-sleep or Jagrat-Sushupti (Jagrat means the waking state, Sushupti means deep dreamless sleep). This teaching in essence is no different to the other teachings of Sri Ramana Maharshi, and is also no different to the great Vedanta teachings, but is just another way of expressing the same principle.

The method consists of noting that in deep dreamless sleep the mind is still and there is no suffering, but there is also no awareness of this fact at the time. In the waking state we are presently aware, but thoughts and suffering also exist.

Therefore the method is that of remaining awake but with the thoughts stilled. Ramana says this is the state of Jagrat-Sushupti, which is also the state of the Jnani (the knower of truth or the enlightened sage). Ramana states this jagrat-susupti is also called Samadhi (talks 286, 313) and that it is also Mukti (liberation, talk 311) and bliss (talks 609, 372).

I will start with an excerpt from Talk 609 as this goes into the most detail, and the opening paragraphs alone contain many gems that should be carefully contemplated on. Thereafter the talks are chronological, with bold added by myself for emphasis.

Wishing you the eternal peace that is already ever-present

Tom

201908


From Talks with Sri Ramana Maharshi, talk 609:

The incentive to realise can arise only in the waking state and efforts can also be made only when one is awake. We learn that the thoughts in the waking state form the obstacle to gaining the stillness of sleep.

“Be still and know that I AM God”.

So stillness is the aim of the seeker. Even a single effort to still at least a single thought even for a trice goes a long way to reach the state of quiescence. Effort is required and it is possible in the waking state only. There is the effort here: there is awareness also; the thoughts are stilled; so there is the peace of sleep gained. That is the state of the Jnani. It is neither sleep nor waking but intermediate between the two. There is the awareness of the waking state and the stillness of sleep. It is called jagrat-sushupti.

Call it wakeful sleep or sleeping wakefulness or sleepless waking or wakeless sleep. It is not the same as sleep or waking separately. It is atijagrat (beyond wakefulness) or atisushupti (beyond sleep).

It is the state of perfect awareness and of perfect stillness combined. It lies between sleep and waking; it is also the interval between two successive thoughts. It is the source from which thoughts spring; we see that when we wake up from sleep. In other words thoughts have their origin in the stillness of sleep. The thoughts make all the difference between the stillness of sleep and the turmoil of waking.

Go to the root of the thoughts and you reach the stillness of sleep. But you reach it in the full vigour of search, that is, with perfect awareness. That is again jagrat-sushupti spoken of before. It is not dullness; but it is Bliss. It is not transitory but it is eternal. From that the thoughts proceed. What are all our experiences but thoughts? Pleasure and pain are mere thoughts. They are within ourselves. If you are free from thoughts and yet aware, you are That Perfect Being.


From Talks with Sri Ramana Maharshi, talk 286:

Sushupti continues in this state also. We are ever in sushupti. That should be consciously gone into and realised in this very state. There is no real going into or coming from it. Becoming aware of that is samadhi.


From Talks with Sri Ramana Maharshi, talk 290:

Bring sleep into the waking state (jagrat sushupti) and you will be all right.


From Talks with Sri Ramana Maharshi, talk 311:

The Self who was undifferentiated in sleep is differentiated in the present state, and sees the diversity. The Real Existence is the only One devoid of objective knowledge. That is absolute consciousness. That is the state of happiness, as admitted by all of us. That state must be brought about even in this waking state. It is called jagrat sushupti. That is mukti.


From Talks with Sri Ramana Maharshi, talk 313:

Take another example: A passenger in a cart has fallen asleep. The bulls move or stand still or are unyoked on the journey. He does not know these occurrences, but finds himself in a different place after he wakes up. He has been blissfully ignorant of the occurrences on the way, but his journey has been finished.

Similarly with the Self of the person. He is asleep in the body. His waking state is the movement of the bulls, his samadhi is their standing still (because samadhi = jagrat sushupti) i.e., to say, he is aware of but not attached to actions. So the bulls are in harness but do not move. His sleep is the unyoking of the bulls, for there is complete suspension of activities corresponding to the release of the bulls from the yoke.


From Talks with Sri Ramana Maharshi, talk 372:

D.: Sleep state is said to be the experience of Bliss, yet, on recollecting it the hairs do not stand on end. Why should they do so, if the samadhi state is recollected?

M.: Samadhi means sleep in waking state (jagrat sushupti). Bliss is overpowering and the experience is very clear, whereas it is different in sleep.


From Talks with Sri Ramana Maharshi, talk 601:

Someone: The limitation (upadhi) of being a man cannot be got rid of.

M.: How were you in deep sleep? There was no thought of being a man.

Another: So, the state of sleep must be brought about even when one is awake.

M.: Yes. It is jagrat-sushupti.

Q. This understanding stays for a while and then gets muddled…how to get back to the clear state?

Questioner: Usually this understanding stays for a while and then again gets muddled or covered by personality and it’s needs. How do we keep going back to the clear state…Although there is nothing called going back.

Tom:  This is not a trick question: what covers up the ‘clear state’?

Q. The personality and it’s story.

Tom: Does it really get in the way? If so, how? If not, how?

Q. It’s like a forgetting of the clear state and thinking of ourself as a personality and the story it carries. This is taken as real and suddenly we are captured by it’s momentum unless some teaching or saying re-points to the clear state again. There is forgetting of the clear state.

Tom: Exactly. There is your answer. The force of habitually taking yourself to be a ‘me’ or a body-mind is ignorance. Letting that subside or seeing through that is enough. Eventually the habit will reverse and ignorance won’t reappear. It never really appears anyway. Namaste.

Bhagavad Gita – how to advance in Yoga

Gita the path is stillness.png

In the original Sanskrit, the word translated here as ‘work’ is ‘karma’. In the the preceding chapters Krishna has taught Arjuna about spiritual practice during activities, ie. karma yoga, in which the mind is made calm during activities by various means.

Now, in Chapter 6, Krishna teaches Arjuna that eventually the path of work leads to the path of stillness, and it is through stillness of mind that one advances in yoga. The rest of Chapter 6 explains in more details how this is to be done.

Be still and abide as the Self

Gita step by step he should become still.png

Whilst everything is nothing but the Self and nothing is ever apart from the Self, the Vedanta texts often speak of abiding as the Self.

This means to still the mind so that it is undisturbed and lose any notion of being a separate ‘I’ or ‘me’. Here we just abide as pure consciousness or pure knowingness, devoid of thoughts and phenomena, devoid of egotism.

This is pure ‘knowledge’ beyond knowledge, direct ‘experience’ beyond experiences, the ‘peace’ that passeth all understanding, Silence, beyond words and chatter.

❤️🙏

Ramana Maharshi – Upadesa Saram: The Essence of the Teachings

In Sri Bhagavan Ramana Maharshi’s Upadesa Saram (The Essence of Instruction), we have in concise form all we need to know in order to attain liberation in this life. The teaching is densely packed in, making the teaching all the sweeter for the ripe seeker of Truth.

Here you will find universal teachings for enlightenment, the true Vedanta.

I have made some comments to hopefully make the teachings clearer. but have attempted to keep them to a minimum. They are in italicised red.

!Om Namo Bhagavate Sri Ramanaya Om!

 

201908

1. कर्तुराज्ञया प्राप्यते फलम् ।
कर्म किं परं कर्म तज्जडम् ॥ १॥

kartur ājñyayā prāpyate phalaṃ
karma kiṃ paraṃ karma tajjaḍam

  1. Action yields fruit,
    For so the Lord ordains it.
    How can action be the Lord?
    It is insentient.

Cause and effect (action and fruit, karma) is essentially a mechanical process, insentient, subject to change, and not at all the Divine.

2. कृतिमहोदधौ पतनकारणम् ।
फलमशाश्वतं गतिनिरोधकम् ॥ २॥

kṛti-maho-dadhau patana-kāraṇam
phalama-śaśvataṃ gati-nirodhakam

2. The fruit of action passes.
But action leaves behind
Seed of further action
Leading to an endless ocean of action;
Not at all to moksha.

This here is a very important verse. All actions are limited, and therefore give rise to limited effects. These effects then in turn become the cause for another limited effect, and so on. Limited actions cannot give rise to That, in which there are no limits, so no limited actions can lead to Moksha. The unstated implication is THAT which we are looking for -The Absolute, Brahman, call IT what you will – THAT is already fully and completely here –  no action is required to attain the Self, as we are already THAT.

3. ईश्वरार्पितं नेच्छया कृतम् ।
चित्तशोधकं मुक्तिसाधकम् ॥ ३॥

īśvarārpitaṃ necchayā kṛtam
citta-śodhakaṃ mukti-sādhakam

3. Disinterested action
Surrendered to the Lord
Purifies the mind and points
The way to moksha.

Becoming increasingly disinterested in things that happen in the world, carrying out your social and ethical duties whilst surrendering all to Him, this is conducive to Liberation.

4. कायवाङ्मनः कार्यमुत्तमम् ।
पूजनं जपश्चिन्तनं क्रमात् ॥ ४॥

kāya-vāṅ-manaḥ kāryam-uttamam
pūjanaṃ japa-ścintanaṃ kramāt

4. This is certain:
Worship, praise and meditation,
Being work of body, speech and mind,
Are steps for orderly ascent.

Bhagavan gives us a hierarchy of practice, starting with worship (which utilises the body), then going to use praise (which utilises speech), and the to the higher practice of meditation (which utilises the mind). We are not to greedily jump straight to meditation as it is the higher practice, unless we are naturally ripe for this, but to start where we are for ‘orderly ascent’.

In the next few verses Bhagavan Sri Ramana Maharshi will explain these practices to us in greater detail:

5. जगत ईशधी युक्तसेवनम् ।
अष्टमूर्तिभृद्देवपूजनम् ॥ ५॥

jagata īśadhī yukta sevanaṃ
aśṭa-mūrti bhṛd deva-pūjanam

5. Ether, fire, air, water, earth,
Sun, moon and living beings
Worship of these,
Regarded all as forms of His,
Is perfect worship of the Lord.

Worship of God can be worship of Him in any form, as long as we realised that the object itself is not Him, but just a divine expression of Him.

6. उत्तमस्तवादुच्चमन्दतः ।
चित्तजं जपध्यानमुत्तमम् ॥ ६॥

uttama-stavād-ucca-mandataḥ
cittajaṃ japa dhyānam uttamam

6. Better than hymns of praise
Is repetition of the Name;
Better low-voiced than loud,
But best of all
Is meditation in the mind.

The practice becomes, in time, increasingly subtle, starting from coarser practices involving the body and then speech, to subtler practices of the mind, as per verse 4.

7. आज्यधारया स्रोतसा समम् ।
सरलचिन्तनं विरलतः परम् ॥ ७॥

ajya-dhāraya srotasā samam
sarala cintanaṃ viralataḥ param

7. Better than spells of meditation
Is one continuous current,
Steady as a stream,
Or downward flow of oil.

Over time, meditation should move from the sporadic to the continuous. A wonderful traditional metaphor of a continuous current of a stream of oil is used so there is no mistake as to what this means. What what exactly is this meditation, and how can it be done? Worry not! Bhagavan will explain all to us in later verses. How lucky we are to have these beautiful teachings of His!

8. भेदभावनात् सोऽहमित्यसौ ।
भावनाऽभिदा पावनी मता ॥ ८॥

bheda-bhāvanāt so’hamityasau
bhavana’bhidā pāvanī matā

8. Better than viewing Him as Other,
Indeed the noblest attitude of all,
Is to hold Him as the ‘I’ within,
The very ‘I’.

A key part of the teachings is this – to realise that all is non-separate from Him. Furthermore, He is none other that the essence of You, the ‘I’ within. You are not praising a divine entity that is separate from your Being. All this is implied in verses 20 and 23, and more clearly stated in verse 26.

The next verse also states the same:

9. भावशून्यसद्भावसुस्थितिः ।
भावनाबलाद्भक्तिरुत्तमा ॥ ९॥

bhāva śūnyasad bhāva susthitiḥ
bhāvanā-balād bhaktir-uttamā

9. Abidance in pure being
Transcending thought through love intense
Is the very essence
Of supreme devotion.

10. हृत्स्थले मनः स्वस्थता क्रिया ।
भक्तियोगबोधाश्च निश्चितम् ॥ १०॥

hṛtsthale manaḥ svasthatā kriyā
bhakti yoga bodhaśca niścitam

10. Absorption in the heart of being,
Whence we sprang,
Is the path of action, of devotion,
Of union and of knowledge.

For the more intellectually inclined, this verse can be illuminating. Bhagavan is stating here, in line with the Upanishads (eg. Amritabindu Upanishad verses 2-5) and Bhagavad Gita (eg Chapter 5 verse 4), that all the main yogas are, at this stage in the practice, all essentially the same. Abiding as the Self IS the path of action, abiding as the Self IS Devotion, abiding as the Self IS Yoga (‘union’), abiding as the Self IS Knowledge.

Amritabindu Upanishad, verse 5: ‘The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana, this is Dhyana, the rest is all mere concoction of untruth.’

Bhagavad Gita 5.4: ‘Only the ignorant say that the yoga of knowledge and the yoga of devotional action are different, wise people do not. One who is perfectly established in one, obtains the result of both.’

11. वायुरोधनाल्लीयते मनः ।
जालपक्षिवद्रोधसाधनम् ॥ ११॥

vayu-rodhanāl līyate manaḥ
jāla-pakṣivat rodha-sādhanam

11. Holding the breath controls the mind,
A bird caught in a net.
Breath-regulation helps
Absorption in the heart.

A key teaching that regulation of the breath is a useful aid to Abiding as Self. The invitation is to take up this advice an incorporate it into your practice.

12. चित्तवायवश्चित्क्रियायुताः ।
शाखयोर्द्वयी शक्तिमूलका ॥ १२॥

citta-vāyavaś cit-kriyāyutāḥ
śā khayor-dvayi śakti-mūlakā

12. Mind and breath (as thought and action)
Fork out like two branches.
But both spring
From a single root.

Both the mind and breath or actions, in fact all phenomena, arise from a single Source. The implication is that finding the source of the mind can also be done by finding the source of the breath.

13. लयविनाशने उभयरोधने ।
लयगतं पुनर्भवति नो मृतम् ॥ १३॥

laya vinaśane ubhaya-rodhane
laya-gataṃ punar bhavati no mṛtam

13. Absorption is of two sorts;
Submergence and destruction.
Mind submerged rises again;
Dead, it revives no more.

The implication is that death of mind is the goal, rather than just a mere temporary quiescence of mind.

Next the method by which the mind can be killed is given:

14. प्राणबन्धनाल्लीनमानसम् ।
एकचिन्तनान्नाशमेत्यदः ॥ १४॥

prāṇa-bandhanāt līna-mānasam
eka-cintanāt nāśametyadaḥ

14. Breath controlled and thought restrained,
The mind turned one-way inward
Fades and dies.

Why kill the mind? It is through killing the mind that one abides as the Self and returns to one’s own ‘natural being’, which is without action:

15. नष्टमानसोत्कृष्टयोगिनः ।
कृत्यमस्ति किं स्वस्थितिं यतः ॥ १५॥

naṣta-manasot-kṛṣṭa yoginaḥ
kṛtyam asti kiṃ svasthitiṃ yataḥ

15. Mind extinct, the mighty seer
Returns to his own natural being
And has no action to perform.

Yoga Vasishta, one of Ramana’s favourite traditional texts, says: ‘Supreme Bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is annihilated through one-pointed enquiry.’ and elsewhere it also states: ‘Every moving or unmoving thing whatsoever is only an object visualised by the mind. When the mind is annihilated duality (i.e. multiplicity) is not perceived.’


Now we are half-way through the text. The essential teaching has already been given. In the second half further elucidation and clarification will be lovingly dispensed:


16. दृश्यवारितं चित्तमात्मनः ।
चित्त्वदर्शनं तत्त्वदर्शनम् ॥ १६॥

dṛśya-vāritaṃ citta-mātmanaḥ
citva-darśanaṃ tattva darśanam

16. It is true wisdom
For the mind to turn away
From outer objects and behold
Its own effulgent form.

What is true wisdom? It is for the mind to turn away from all objects and phenomena and abide as the Self.

Some confusion may arise as to how the mind, the nature of which is thought (verse 18), can behold it’s ‘own effulgent form’. When the mind is turn outward, occupied with objects such as thoughts, feelings, the body and the outer world of objects, it is called the mind. When the mind is no longer occupied with these things, it is none other than the Self.

Yoga Vasishta states: ‘Consciousness which is undivided imagines to itself desirable objects and runs after them. It is then known as the mind.’ and also elsewhere states: ‘After knowing that by which you know this (world) turn the mind inward and then you will see clearly (i.e. realize) the effulgence of the Self.’ and elsewhere states: ‘O Rama, the mind has, by its own activity, bound itself; when it is calm it is free.’

17. मानसं तु किं मार्गणे कृते ।
नैव मानसं मार्ग आर्जवात् ॥ १७॥

mānasaṃ tu kiṃ mārgaṇe kṛte
naiva mānasaṃ mārge ārjavāt

17. When unceasingly the mind
Scans its own form
There is nothing of the kind.
For every one
This path direct is open.

Another key verse here. The insight here is that the mind is not a real entity, just an imagined one. When searched for, it cannot be found as a distinct entity. What a wonderful and essential teaching is presented here! It is further expounded on in the next two verses:

18. वृत्तयस्त्वहं वृत्तिमाश्रिताः ।
वृत्तयो मनो विद्ध्यहं मनः ॥ १८॥

vṛttayastvahaṃ vṛtti-maśritaḥ
vṛttayo mano viddhayahaṃ manaḥ

18. Thoughts alone make up the mind;
And of all thoughts the ‘I’ thought is the root.
What is called mind is but the notion ‘I’.

The mind is nothing but a bundle of thoughts, and it is founded upon the I-concept. The concept of a separate ‘me’ or ‘I’ is the mind.

19. अहमयं कुतो भवति चिन्वतः ।
अयि पतत्यहं निजविचारणम् ॥ १९॥

ahamayaṃ kuto bhavati cinvataḥ
ayi patatyahaṃ nijavicāraṇam

19. When one turns within and searches
Whence this ‘I’ thought arises,
The shamed ‘I’ vanishes –
And wisdom’s quest begins.

The above verse states this is but the beginning of self-enquiry, ‘the quest’. How do we proceed after we have searched for the source of the I-concept and found it to be non-existent? Let us see:

20. अहमि नाशभाज्यहमहंतया ।
स्फुरति हृत्स्वयं परमपूर्णसत् ॥ २०॥

ahami nāśa-bhā-jyahama-hantaya
sphurati hṛt-svayaṃ parama-pūrṇa-sat

20. Where this ‘I’ notion faded
Now there as I–I, arises
The One, the very Self,
The Infinite.

The Self is defined as that in which there is no I-concept. This can only be realised non-verbally through practice and direct experience.

21. इदमहं पदाऽभिख्यमन्वहम् ।
अहमिलीनकेऽप्यलयसत्तया ॥ २१॥

idamaham padā’bhikhya-manvaham
aham-ilīnake’pyalaya sattyā

21. Of the term, ‘I’, the permanent import
Is That. For even in deep sleep
Where we have no sense of ‘I’
We do not cease to be.

A pointer here that what is known as ‘I’ is actually none other than THAT, ie. God or the Absolute, the Infinite. Even in deep sleep, whilst there is no I-concept, our BEINGNESS persists, BEINGNESS being the true I, or true Self, as per verse 23.

22. विग्रहेन्द्रियप्राणधीतमः ।
नाहमेकसत्तज्जडं ह्यसत् ॥ २२॥

vigrah-endriya prāṇa-dhītamaḥ
nāhameka-sat tajjaḍam hyasat

22. Body, senses, mind, breath, sleep –
All insentient and unreal –
Cannot be ‘I’,
‘I’ who am the Real.

Rather late on in the text Ramana introduces to us the teaching of discerning the Self from the non-Self (Viveka, or Atma-anatma-viveka). The essence of what we are, which does not change, which is ever-present and ‘Real’, cannot be that which changes and that which has no consciousness of its own (ie. ‘insentient’). The real is that which illuminates the unreal, ie. is consciousness or sentient.

23. सत्त्वभासिका चित्क्ववेतरा ।
सत्तया हि चिच्चित्तया ह्यहम् ॥ २३॥

sattva-bhāsika citkva vetarā
sattyā hi cit cittayā hyaham

23. For knowing That which is
There is no other knower.
Hence Being is Awareness;
And we all are Awareness.

Awareness needs no second light to illuminate it. We may need a light source to illuminate a common everyday object in darkness, but the sun needs no secondary light source to be seen. It is self-shining, self-aware. To know the Self, THAT, is not really a knowing in that there is no second object to be known (hence non-duality), but knowing the Self really just being BEING the Self, or BEING AWARENESS.

24. ईशजीवयोर्वेषधीभिदा ।
सत्स्वभावतो वस्तु केवलम् ॥ २४॥

īśa-jīvayor veṣa-dhī-bhidā
sat-svabhāvato vastu kevalam

24. In the nature of their being
Creature and creator are in substance one.
They differ only
In adjuncts and awareness.

Ramana makes some clarifications here so we are clear on what is being said. He is stating that the nature of the individual or jiva (ie. ‘creature’ which is actually a translation of jiva) is the same as the essential nature of God or Ishvara (‘creator’, which is a translation of Isa or Isvara, ie. the Lord). The difference is only in the phenomenal appearance, but both are in essence BEING-AWARENESS. This reasoning is taken further in the next verse:

25. वेषहानतः स्वात्मदर्शनम् ।
ईशदर्शनं स्वात्मरूपतः ॥ २५॥

veṣa-hānataḥ svātma-darśanam
īśa-darśanaṃ svātma-rūpataḥ

25. Seeing oneself free of all attributes
Is to see the Lord,
For He shines ever as the pure Self.

Therefore, if you ‘see’ yourself devoid of all phenomena and ‘attributes’, which means to be aware but to be devoid of thoughts, feelings, body and worldly objects, then you are seeing your essential nature, which is to see God (Isa or Ishvara). Your essential nature is Him. Remember, the word seeing doesn’t mean you are seeing something, for there is no duality here. Ramana, out of his love and compassion for us, tells us as follows:

26. आत्मसंस्थितिः स्वात्मदर्शनम् ।
आत्मनिर्द्वयादात्मनिष्ठता ॥ २६॥

ātma-saṃsthitiḥ svātma-darśanam
ātma-nirdvayād ātma-niṣṭhatā

26. To know the Self is but to be the Self,
For it is non-dual.
In such knowledge
One abides as that.

He reminds us that this is not a dualistic knowing (of objects), but just BEING THAT. The word ‘know’ is just a dualistic phrase used, dualistic as it implies a knower and something that is known, whereas here there is no knower or know, just BEING-AWARENESS:

27. ज्ञानवर्जिताऽज्ञानहीनचित् ।
ज्ञानमस्ति किं ज्ञातुमन्तरम् ॥ २७॥

jñāna-varjitā-jñana-hina cit
jñānam-asti kiṃ jñātum-antaram

27. That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
Is no object to be known.

True Knowledge is simply a synonym for the Self, and there are no objects in the Self. 

The Amritabindu Upanishad says, in verse 4: The mind severed from all connection with sensual objects, and prevented from functioning out, awakes into the light of the heart, and finds the highest condition.

28. किं स्वरूपमित्यात्मदर्शने ।
अव्ययाऽभवाऽऽपूर्णचित्सुखम् ॥ २८॥

kiṃ svarūpamit-yātma darśane
avyayābhavā” pūrṇa-cit sukham

28. Having known one’s nature one abides
As being with no beginning and no end
In unbroken consciousness and bliss.

Importantly, this state is to be ‘abided in’, for want of better wording, meaning that we are not to be attracted to sense-objects and become involved with thoughts and feelings and things and so give birth to the mind (see verse 16 and commentary), but to remain in Truth as Truth, as BEING-AWARENESS (sat-chit) devoid of any objects, which is known as BLISS (written as sukha here, which means happiness in Sanskrit, often called ananda, which also means happiness.)

29. बन्धमुक्त्यतीतं परं सुखम् ।
विन्दतीह जीवस्तु दैविकः ॥ २९॥

bandha muktyatītaṃ paraṃ sukham
vindatīhajī vastu daivikaḥ

29. Beyond bondage and release,
Is steadfastness
In service of the Lord.

Again, like in verse 28, verse 29 implies a continuance in remaining in this stateless state which is transcendent to both liberation and bondage, which are both to do with phenomenal existence. In verse 28 the language of knowledge is used, ‘Having known one’s nature…’. here in verse 29 the language of devotion is used. In verse 10 Ramana has already told us that true devotion and true knowledge are simply to abide as sat-chit-ananda devoid of adjuncts or phenomena, so this is written here poetically as ‘steadfast service of the Lord’. Continue to abide as the Self, that which is beyond dualities of liberation and bondage, that in which there is no change, that which is the nature of ‘unbroken consciousness and bliss’ (verse 28).

30. अहमपेतकं निजविभानकम् ।
महदिदंतपो रमनवागियम् ॥ ३०॥

aham-apetakaṃ nija-vibhānakam
mahadidaṃ tapo ramaṇa vāgiyam

30. All ego gone,
Living as that alone
Is penance good for growth,
Sings Ramana, the Self.

Remaining as the Self, that in which there is no ego, is the only way to Moksha. It is the culmination of the path of devotion, knowledge, yoga and action. It is the highest Knowledge and highest Devotion.

To abide as the self, that is devoid of objects, that is of the nature sat-chit-sukha, until the ego is destroyed never to arise again (cf. verses 13-15) is Moksha (liberation) itself.

So says Guru Bhagavan Ramana Maharshi.

 

!Om Namo Bhagavate Sri Ramanaya Om!

!Om Namo Bhagavate Sri Ramanaya Om!

!Om Namo Bhagavate Sri Ramanaya Om!

Divine grace flow ceaselessly

Divine grace flows ceaselessly in silence, when the ego-mind is quiet and inactive.

——-

When thoughts quieten, and the identification as being a body-mind is no longer active, that is BEING: waves of bliss-peace-grace emanate from the spiritual heart, all consuming, all healing, all purifying, self-enlightening.

——-

When it is deeply realised that true peace does not come from worldly things including experiences and knowledge, and that our very essence is pure unalloyed happiness, the seeking mind naturally quietens as it no longer is seeking happiness outside of itself. Then what else shall we do but remain but as our Self, BEING, pure consciousness, overflowing in bliss?

——-

Seeking pleasure ‘outside’, that is seeking pleasure and fulfilment in objects, including subtle objects such as experiences and knowledge, only means you have not realised that happiness, love and grace are your essential nature and naturally manifest when the mind is still.

Jivanmukti Viveka – The path to liberation in this life by Swami Vidyaranya

Vidyaranya Swami (1296-1386), author of the wonderful Advaita Vedanta text Panchadasi and Shankaracharya (head monk) of Sringeri Math, wrote another less well known text called Jivanmukti Viveka. In it he, in some considerable detail, outlines the path to Jivanmukti, or liberation in this life.

In Chapter 2 he repeatedly makes the point that liberation or jnana cannot occur without both manonasa (destruction of the mind) and vasana kshaya (destruction of the habitual tendencies).

We shall now address ourselves to the means which lead to Jivanmukti (Liberation in this Life). These are Jnana, manonasa and vasana-kshaya.

He states that these three should be practised simultaneously. Throughout this text he quotes extensively from many authoritative texts to back up his view, this time quoting from the wonderful Yoga Vasishta:

Hence, in the Yoga Vasishta, Vasishta says, while dealing with The Body of the Jivanmukta at the end of the Chapter on Supreme Pacification: ‘Oh best of intellects vasasa-Kshaya, Jnana and Manonasa, attended to simultaneously for sufficient length of time, bear the desired fruit…

Vidyaranya then quotes again from Yoga Vasishta emphasising the need to practice these three for and extended period of time:

‘Until these three are not well attended to with sufficient and repeated trials, the Condition [Jivanmukti] can never be realised,  even at the end of a hundred years.’

Here are some more quotes from Chapter 2 of Jivanmukti Viveka:

vidyaranyajnana28knowledge29tooisimpossibleunlessthemindisentirelyatrest

vidyaranyajnananevercomesaboutwithoutvasanakshaya

vidyaranyathemindshouldbepreventedfromfunctioning

brihadaranyakaupdesirelessisbrahman

Vidyaranya no mind.png

Vivekachudamani as translated by Sri Ramana Maharshi

The following text was Ramana Maharshi’s earliest written work, in which he translates the entire text of Vivekachudamani as written by Sri Shankara for the benefit of those who were not able to read Sanskrit.

Ramana has also written a beautiful introduction to the text, which you can find here, which summarises the teachings in brief and states that this text contains all the pertinent points that a seeker requires to attain liberation and also represents the essence of Shankara’s commentaries of the triple canon of the Upanishads, Bhagavad Gita and Brahma Sutras. Continue reading

‘This is Jnana, this is Dhyana, the rest is all mere concoction of untruth’ Vidyaranya Swami, Amritabindu Upanishad

Vidyaranya Swami (1296-1386), author of the wonderful Advaita Vedanta text Panchadasi and Shankaracharya (head monk) of Sringeri Math, wrote another less well known text called Jivanmukti Viveka. In it he, in some considerable detail, outlines the path to Jivanmukti, or liberation in this life.

In Chapter 2 Vidyaranya repeatedly makes the point that liberation or jnana cannot occur without both manonasa (destruction of the mind) and vasana kshaya (destruction of the habitual tendencies). To support this view he quotes from the Amritabindu Upanishad, verses 2-5, as follows:

Mind alone is the cause of bondage or liberation; lost in enjoyment it leads to bondage, emptied of the objective it leads to liberation.

As mind emptied of the objective leads to liberation, one desirous of liberation must always try to wipe off the objective from the plane of his mind.

The mind severed from all connection with sensual objects, and prevented from functioning out, awakes into the light of the heart, and finds the highest condition.

The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana, this is Dhyana, the rest is all mere concoction of untruth.

Jnana refers to liberation, and dhyana means meditation, stating this instruction refers to the means (meditation) and the fruit (liberation). The last line can alternatively be rendered as ‘…all else is mere argumentation and verbiage’.