Give everything to God. We give everything to God and what’s left is what we are. What remains is love, love in your heart. The tranquility that feels whole that feels right, it feels gentle, it feels right. Feels like home, that’s what we are looking for.
This video was recorded live during a Satsang meeting with Tom Das.
The following are the first 21 verses from Sadhanai Saram (The Essence of Spiritual Practice) by Sri Sadhu Om. These initial verses beautifully display both devotion to Bhagavan and the path of Self-Enquiry.
O Sri Ramana, bestow Your Grace upon me so that I may in experience flawlessly attain the unequalled and unsurpassed essence of the practice (sadhana) of Self-knowledge, the excellent path “Who am I?” which you have discovered to be the central and foremost among all the various paths.
O Sri Ramana, the Heart, who through Your Grace protects me at every moment by guiding me along the correct path, rise from within and teach me the true import of Your divine and unequalled teachings so that I may know them in their undefiled pristine purity.
The Greatness of This Birth
Among countless births, one like this birth of ours is very rare to achieve. Ah! When Lord Ramana has assumed a sacred body on earth, we have attained the blessed boon of becoming slave to His Holy Feet.
However many crores of births they may take, it is indeed very difficult for anyone to have the opportunity of gaining such a great benefit as that which is gained in this birth of ours, in which we have come to the Feet of Bhagavan Ramana, who is a rare treasure for the world. So great is the benefit of this birth.
The Wealth of Sri Ramana
The wealth of the almighty Sri Ramana’s enlightenment (Jnana) is a treasure that is ever available to be plundered by all people who want it; and, however much it is plundered, it will never decrease even in the least. However, only good people who are true devotees know how to plunder it; and though other people who are too immature go near that treasure, they cannot see anything there.
The Grace of Sri Ramana
Sri Ramana, the Bestower of Grace, will never give the least dissatisfaction to those who weepingly pray to Him, “Make me Your possession.” I know that our Lord uses countless inexpressible tricks in order to protect and save those who have become His slaves.
What our Lord uses to save us are tricks of Grace. Even by the skill of our intellects, it is impossible for us to know all those tricks. If He wishes, even an ocean will enter and disappear into a mustard seed. Therefore, as soon as the glance of Sri Ramana’s Grace falls upon us, the Supreme Reality will be revealed.
Since He is not bound by time or even by the limitation of place, He will not wait for some suitable time or suitable place to bestow His Grace upon His devotees. He has far greater compassion than even a compassionate mother, who has no plan that she will give her baby milk to drink only when it cries (and hence, even without our crying for it, He will bestow His Grace upon us of His own accord).
O Bhagavan, innumerable are the wrongs (the mistakes and misfortunes) from which I, this poor creature, have escaped by Your Grace unknown to myself. You know all of them, but I do not know anything except enjoying the bliss of being saved by Your Grace.
O Sri Ramana, those who have taken refuge at Your Feet are protected perfectly not only on one or two occasions but on more than a crore of occasions. From many incidents that happen in their life, this is a truth that is clearly known to the hearts of Your devotees.
The state of abiding in the Heart as the Heart as it is (that is, as the adjunctless and thoughtfree existence-consciousness “I am”) is the ineffable and most excellent state. He, who nurtures the fruit of such Self-abidance by sowing the seed of clarity of mind and by watering it with divine Grace, is only our Self-realized or Celestial Preceptor (Sadgurudeva), Sri Ramana.
We and all our possessions, beginning with the body, are in truth only the possessions of Sri Ramana. When the responsibility of saving us and protecting our possessions is borne by Him alone, why should we worry about anything in our life on this earth thinking it to be either pleasure or pain? Where is any such thing as wrong, evil, harm or suffering now?
All That He Does is Happiness for Me
The almighty Sri Ramana, who exists within the heart of everyone, who unfailingly helps me at all times, and who cannot be banished from my mind even for a moment, has brought me close to Him only to take me as His slave. Therefore, whatever He now does with me is only happiness for me; how can anything that He does hereafter appear to me as something undesirable or painful?
Leave it to Him
He knows the best of all, Leave it to Him, be calm; Believe Him most of all, Then rests the mental storm.
Explanatory paraphrase: Our Sadguru (Selfrealized Guru, or guide) Sri Ramana, alone knows what is best for us. Therefore, entrusting all our burdens and cares to Him, we should always remain peaceful and calm. If we believe Him more than we believe anyone or anything else, knowing that He alone is the Supreme all-knowing, all-powerful and all-loving reality, then, at that very moment, we will attain that perfect pace in which the raging storm of thoughts will have come to an end, forever.
Grace Alone is of Prime Importance
The ego is only a trivial entity; besides, it is unreal (asat) and powerless (asakta). It is a mere adjunct which rises and subsides. Therefore, what foolishness it is to think, “The spiritual practice (sadhana) done by the strength of this ego will by itself bestow the goal of life; the supreme power of divine Grace is not of any consequence (and is not necessary in order for one to attain the goal)”!
Note: Not believing Grace, but thinking one’s own individual effort alone to be of very great consequence, is mere foolishness.
Is not the unreal help which one unreal man renders to another unreal man, experienced by everyone in this world as real? Therefore, O Sadguru, the embodiment of Grace, the sole reality, is it impossible for You to save me by dispelling the unreal ego? What doubt or wonder is there in Your being able to help me thus?
Note: A man or jiva is merely an unreal appearance, and hence whatever help he may seem to render to another man is also unreal. But when such unreal help rendered by an unreal man is experienced by everyone as real, why should we doubt the ability of the Sadguru, who alone is truly real, to render us the real help of destroying the unreal ego? Such help from the Sadguru will certainly be experienced by us as more real than the help that we feel is rendered to us by others.
Unless our Lord, Sri Ramana, who is the form of God, Himself bestows His divine Grace, who can by his own effort attain that heroic state of firmly abiding as Self, having clearly known one consciousness other than the body to be the real “I”?
What is Worthy to be Desired?
The great wealth that exists in enlightened sages (Jnanis) is only the subtle secret of how to be still, abiding in perfect peace as the mere thoughtfree existence-consciousness “I am.” Therefore, how wretched it will be if one greedily desires to attain from them mere worldly pleasures, such as gold, wealth or fame, which will only make one suffer in delusion.
Sense-Pleasures are Worthless
Instead of eating the fruit that is in your hand, why do you desire to eat the unreal fruit which is seen in a mirror and which is merely a reflection of the fruit in your hand? Is the reflected fruit an object which can be eaten and give real enjoyment? Similarly, instead of drowning deep within the heart by keenly attending to Self and thereby enjoying the bliss of Self which is ever shining there, why do you desire to enjoy the pleasures experienced through the five senses of this perishable body, which are merely an unreal reflection of the true happiness within you?
Endeavor and Result
For those who seek (and make effort to attain) Self, not only Self but also all other benefits will automatically be attained in full. But if one desires and makes effort to attain worldly objects (either through worldly endeavors or through spiritual practices), know that they will be attained only partially and to the extent of one’s endeavor, and that Self will not be attained at all.
If we deeply ponder over the natural yearning of all living beings to remove their miseries (through some means or other), it will be decidedly known that the sole aim for which the whole world is striving is only to remain always in perfectly imperishable bliss.
In talk number 428 from the book Talks with Sri Ramana Maharshi, Ramana Maharshi selects 10 verses from Sivananda Lahari, a devotional work of 100 verses written by Sri Sankara. In it, Bhakti is described, and Ramana has provided his own free translations of the meaning of the verses. So, here in the following text we have in effect a combined statement on Bhakti from both Shakara and Ramana!
!Praise and blessings to Sri Ramana and Sri Shankara!
(1) What is bhakti?
Just as the ankola fruit falling from the tree rejoins it or a piece of iron is drawn to magnet, so also thoughts, after rising up, lose themselves in their original source. This is bhakti. The original source of thoughts is the feet of the Lord, Isvara. Love of His Feet forms bhakti. (Verse 61)
(2) Fruit of bhakti:
The thick cloud of bhakti, formed in the transcendental sky of the Lord’s Feet, pours down a rain of Bliss (ananda) and fills the lake of mind to overflowing. Only then the jiva, always transmigrating to no useful end, has his real purpose fulfilled. (Verse 76)
(3) Where to place bhakti?
Devotion to gods, who have themselves their origin and end, can result in fruits similarly with origin and end. In order to be in Bliss everlasting our devotion must be directed to its source, namely the Feet of the ever blissful Lord. (Verse 83)
(4) Bhakti is a matter only for experience and not for words:
How can Logic or other polemics be of real use? Can the ghatapatas (favourite examples of the logicians, meaning the pot and the cloth) save you in a crisis? Why then waste yourself thinking of them and on discussion? Stop exercising the vocal organs and giving them pain. Think of the Feet of the Lord and drink the nectar! (Verse 6)
(5) Immortality is the fruit of Devotion:
At the sight of him who in his heart has fixed the Lord’s Feet, Death is reminded of his bygone disastrous encounter with Markandeya and flees away. All other gods worship only Siva, placing their crowned heads at His feet. Such involuntary worship is only natural to Siva. Goddess Liberation, His consort, always remains part of Him. (Verse 65)
(6) If only Devotion be there – the conditions of the jiva cannot affect him.
However different the bodies, the mind alone is lost in the Lord’s Feet. Bliss overflows! (Verse 10)
(7) Devotion always unimpaired:
Wherever or however it be, only let the mind lose itself in the Supreme. It is Yoga! It is Bliss! Or the Yogi or the Bliss incarnate! (Verse 12)
(8) Karma Yoga also is Bhakti:
To worship God with flowers and other external objects is troublesome. Only lay the single flower, the heart, at the feet of Siva and remain at Peace. Not to know this simple thing and to wander about! How foolish! What misery! (Verse 9)
(9) This Karma Yoga puts an end to one’s samsara:
Whatever the order of life (asrama) of the devotee, only once thought of, Siva relieves the devotee of his load of samsara and takes it on Himself. (Verse 11)
(10) Devotion is Jnana:
The mind losing itself in Siva’s Feet is Devotion. Ignorance lost! Knowledge! Liberation! (Verse 91)
In the text Guru Vachaka Kovai are recorded some of the most important teachings of Sri Ramana Maharshi. Here are verses 148 and 149 which come under the heading ‘The Truth of Vedanta’ in the text. I have also included commentary from Sri Sadhu Om, a direct disciple of Sri Ramana Maharshi’s:
The Truth of Vedanta
148. Those who know nothing but sense-pleasure,
To ruin and destruction doomed,
Resent transcendence of the senses
And call this fresh and fruitful wisdom
Tom’s comments: many seekers often resent the idea of turning away from sense pleasures, saying this is a dry or repressive path that is ‘anti-life’. Here Ramana calls this path ‘fresh and fruitful’ instead!
149. The experience of Vedanta comes
Only to those who are utterly
Without desire. Far, far it is
From those who still retain desires.
For such the penance is prescribed
Of longing for the Lord who knows
No desire, so as to end
Forever all desire.
Commentary from Sri Sadhu Om:
The term Vedanta is commonly understood to mean a particular system of philosophy, but its true meaning is the experience of Jnana which is gained as the conclusion [anta] of the Vedas.
The desire for sense objects, which are all 2nd or 3rd persons, is directly opposed to the desire for God, and so it is quite clear that God is not merely one among the many 2nd and 3rd personal objects, but that He must be the Reality of the 1st person. Therefore, we should understand that discarding all desires for 2nd and 3rd personal objects and having love for Self alone is the true devotion towards God.
Verse B 13 [which comes after verse 731] also asserts this same point.
731. The way of knowledge and the way of love
Are interwoven close. Don’t tear
Asunder these inseparables.
But practise both together holding
In the heart the two as one.
SRI BHAGAVAN 13: Meditation on the Self
Is devotion to the Lord
Supreme, since He abides as this,
Our very Self.
When we find a way/teacher/path/’non-path’/’no-path’ that is right for us, it is natural to want to share that with others…but what is right for us is not necessarily right for others…ultimately we each find our own unique way…
Let us remain humble, acknowledge what works for us but not assume we know what is best for someone else or what will work for someone else…
By listening to others we allow them to teach us too, we allow the Divine to teach us through everyday interactions…
We learn from others, we allow others to become our teacher…
For everything and all are expressions of the Divine…