Who is the thinker? Removing illusion and delusion

In silence thoughts lessen.

The attachment to thinking and to desire gradually weaken until they eventually fade and die.

If we relinquish the sense of limitation, that limiting belief “ I am the body” then the ego disappears consumed by silence, stillness, being.

Deeper silence and stillness where nothing is lacking.

This video was recorded live during a Satsang meeting with Tom Das and put together by volunteers.

See https://tomdas.com/events for further information.

If you just be…

If you just be, all of these teachings will be revealed to you. You won’t need to read any books, go to Satsangs, watch YouTube videos or plough through scriptures, if you just be.

Maybe one thing I could add is not ‘just be’ but to know that your identity is being. To just be and somehow trust that what you truly are is this beingness that transcends body, mind world, matter.

This video was recorded live during a Satsang meeting with Tom Das and put together by volunteers.

See https://tomdas.com/events for further information.

You Have to Surrender the Mind | Self-Surrender

We have to surrender the mind. And then That what we are looking for is revealed naturally, spontaneously, effortlessly, but not to the mind.
If you start the practice, even if it is atrocious in the beginning, faith will come.
You will start to fall into the path and accelerate.
Every attempt at stilling the mind is a progress.
You are holding onto the branch of a tree (your mind is holding onto the illusion of body/mind/world – Maya) when your feet are on the ground (you are the Self already).
Only when you turn within and let go of the name and the form (the illusion/Maya) you will discover that you have always been standing on the ground (you have always been the Self).
Do not take this world to be real, or this body mind to be yourself.Do not take your thoughts to be your thoughts.
Abide as the Self.
Merge with the Knowledge that is within you.

These videos are recorded live during satsang meeting and put together by volunteers.

To attend satsang see tomdas.com/events

Manonasa – what is it? And doesn’t ‘destruction of the mind’ sound dangerous and unhealthy?

What is manonasa?

In the traditional scriptures, Manonasa, literally meaning desctruction of the mind, is a synonym for liberation of self-realisation.

Doesn’t ‘extinction of the mind’ sound dangerous?

Remove Nama-Rupa (Name & Form) to reveal Sat-Chit-Ananda (the Self)

Here we will see how a clear teaching is given and then distorted by the mind, only for Bhagavan Sri Ramana to make clear the essential teaching again in order to keep us on the clear and direct path. The following passage is taken from Day by Day with Bhagavan, page 193, recounting events from 10th April 1946:

Dr. Masalavala gave Bhagavan a letter addressed to him by a friend of his. Bhagavan perused it. Some portions of it were not cogent. With other portions there could be no quarrel.

The letter said that all is contained in asti (sat), bhati (chit), priya (ananda), nam and rup, that the first three constitute reality, and the rest the fleeting and unreal; that jnana consists in seeing only the reality and not the nam-rup, that the first three constitute aham and the next two constitute idam (this).

Tom: we can see here the teaching of ‘nama, rupa, sat, chit, ananda’. ‘Nama’ means name, ‘rupa’ means form, ‘sat’ means being or reality or truth, ‘chit’ means consciousness or knowingness and ‘ananda’ means happiness or bliss. Note that here the word ‘priya’ (which means beloved) is used instead of the more commonly used ‘ananda’,

The first two of these, nama-rupa (name and form) constitute the entire observable world of objects, including trees, cars, people, buildings (ie. gross objects), but also subtle objects such as thoughts, feelings, emotions, spiritual experiences, dreams, visions, etc, etc. These objects, gross and subtle, come and go, and together can be considered to be Maya (illusion).

The latter three, sat-chit-ananda, refers to the Self, the Unchanging Ever-Present Reality, the Pure Consciousness that you are. The text clearly states that Jnana (knowledge, ie. spiritual knowledge or liberation) consists of seeing only Reality and not nama-rupa, ie to remove objects and abide only as Self.

In the next line Ramana agrees that sat-chit-ananda refers to ‘aham’, aham meaning ‘I’, as the true ‘I’ is the Self, and nama-rupa refers to ‘idam’, idam meaning ‘this’, referring to all perceived phenomena, ie. all objects, gross or subtle:

Bhagavan agreed and said, “‘I’ and ‘this’ between them exhaust everything.” The letter also said that seeing Brahman alone in everything and everywhere is jnanottara bhakti. With reference to this, Bhagavan said, “This is a matter of mere words, whether you call the stage of seeing only Brahman, jnanottara bhakti or bhakti-uttara jnana.

Tom: Jnanottara bhakti means ‘Bhakti (love), which is higher than Jnana (knowledge)’. This term is often used by schools of vedanta that prefer Bhakti and state that Bhakti is superior to Jnana (knowledge). Bhakti-uttara Jnana means the opposite, namely ‘Jnana which is higher than Bhakti’. Ramana here makes it clear that this is all just linguistic juggling, implying that there is no need to quibble about which is higher, Jnana or Bhakti. In fact they are, ultimately, one and the same.

In reality, saying ‘We must see Brahman in everything and everywhere’ is also not quite correct. Only that stage is final, where there is no seeing, where there is no time or space. There will be no seer, seeing and an object to see. What exists then is only the infinite eye.”

Tom: many teachers state that we should see everything as Brahman and Brahman in everything, and this is true Jnana or Liberation. Here Sri Ramana corrects this mistaken view, stating that we must eventually go beyond this too and renounce name and form in order to discover and abide as the pure Self, devoid of objects, devoid even of notions or perception of time and space. That is which there are no triads of object, subject or seeing. In that ‘place’, there is only the Self and no objective universe whatsoever. Nama and Rupa are completely removed, as per the original teaching stated above.

This is where our sadhana should take us!

We should not get off the sadhana train at an earlier stop thinking we have reached the destination!

In Who Am I? Ramana is asked the following:

Question: How long should inquiry be practised?
Sri Ramana: As long as there are impressions of objects in the mind, so long the inquiry ‘Who am I?’ is required

Let us give thanks to Sri Ramana’s teachings that point out the direct path and encourage us not to leave the sadhana early and remain caught and bound in Maya’s clutches!

To learn more about this path please see:

The entire path explained: the Path of Sri Ramana

The Shining of My Lord – Quotes explaining the Essential Spiritual Practice

The following quotes, taken from the publication ‘The Shining of my Lord’ by Sri Muruganar, clearly and concisely explain the direct path to Self-Realisation.

In this context, the words ‘sadhana‘ and ‘tapas‘ both essentially mean spiritual practice.

Swarupa‘ means your own true nature, referring to the Self, the Ultimate Reality that you ARE.

The word ‘pure’ in the phrase ‘pure consciousness’ refers to consciousness devoid of any objects or arising phenomena, a reference again to the Self, your Swarupa.

I recommend you listen to this video in which the following quotes are read aloud for you, as this can often result in the same teachings being heard in a different and more powerful way:

502. The sadhana is to withdraw the mind from the sense objects of the world, which arise through the ignorance of taking the body to be ‘I’, and fix it in the feet of the Lord’s grace, pure consciousness. For those who are fully convinced of the efficacy of this sadhana, and who are able to practise it, there will be no need to abandon it to perform any other great tapas

503. Until everything shines wholly as swarupa, eschew all [perceived phenomena] as your enemies.

508. Those who abide as pure consciousness will experience the truth, the Self that exists as their own intimately close associate, but if the mind is allowed to move about among the senses through the pathways of the five senses, life will become shameful, losing its beauty.

509. If consciousness leaves the heart and manifests outwardly, it will experience perplexity through the false and deceitful sense objects. If it becomes extremely clear and remains firmly settled in consciousness-the-supreme, pure grace, and then merges with it, life will become blissful.

516. The ego deserves to be stigmatised whereas the Self alone deserves to be worshipped and saluted. Save and protect yourself completely from the treacherous maya, whose form is the ego, by the daily practice of abidance in the pure Self in order that the abidance may become firm and habitual.

492. For those who keenly desire as their principal priority a merger with the beauty of grace, the swarupa that abides in the heart as pure consciousness, it is not even slightly acceptable to have any connection with objects enjoyed by the senses, which are concepts of the fake entity, the deluding consciousness.

417. If we perform sadhana to the limit of our abilities, the Lord will accomplish for us that which is beyond our capabilities. If we fail to do even that which is within our capabilities, there is not the slightest fault in the grace of the Lord.

423. Devotion exists in many different forms, varying according to the quality of the devotee’s mind. However, only devotion to grace, the swarupa that shines as pure consciousness, enables one to reach directly the unsurpassed state of the supreme.