ramana maharshi

The importance of spiritual practice to attain liberation | Sri Ramana Maharshi | Sri Shankara

~ Tom Das ~ 2 Comments

The following is from a text written by Shankara called Vivekachudamani, as translated by Sri Ramana Maharshi. We will see the following points being made:

  1. Merely stating ‘I am Brahman’ does not in itself lead to liberation. Similarly we can infer that by mere affirmation of other similar spiritual slogans such as saying ‘I am free’ or ‘I am already the Self’ or ‘there is no ego/self’ or ‘all is already one’, etc, mere affirmation of these does not lead to liberation.
  2. In order to attain liberation, ignorance must be removed and the Self must directly be experienced.
  3. Similarly, merely by hearing the truth ‘I am Brahman’ , liberation is not (usually) attained
  4. One must first hear the truth from someone who has experienced the truth first-hand (for only they will be able to tell you the way to truth)
  5. Then one must meditate upon the truth heard and experience the truth directly though constant meditation.
  6. Unless this practice is carried out, maya (aka ignorance) will not be removed and liberation will not be attained.
  7. Every effort must be made to root out ignorance for liberation to result

‘Just as a person’s sickness is not removed without taking medicine, so too his state of bondage is not removed by scriptural texts such as “I am Brahman” without his own direct experience of the Self. One does not become a king by merely saying, “I am a king”, without destroying one’s enemies and obtaining the reality of power.

‘Similarly, one does not obtain liberation as Brahman Itself by merely repeating the scriptural text “I am Brahman”, without destroying the duality caused by ignorance and directly experiencing the Self.

‘A treasure trove hidden under the ground is not obtained by merely hearing about it, but only by being told by a friend who knows it, and then digging and removing the slab that hides it and taking it out from below the ground.

‘Similarly, one must hear about one’s true state from a Guru who knows Brahman, and then meditate upon It and experience It directly through constant meditation.

‘Without this, the true form of one’s own Self, that is hidden by maya [“that which is not”], cannot be realised through mere argumentation. Therefore, those who are wise themselves make every effort to remove the bondage of individual existence and obtain liberation, just as they would to get rid of some disease.’

Also see: Sri Ramana Maharshi: the necessity of Meditation

Why did we turn away from the Self? Why does ignorance arise? Why is there maya or illusion at all? Why do we suffer if we are really the Self? Advaita Vedanta | Sri Ramana Maharshi

~ Tom Das ~ Leave a comment

Why did ignorance arise? Why is there maya or illusion at all? Why do we suffer if we are really the Self? What does Advaita Vedanta say about this? What was Sri Ramana Maharshi’s view? What does Tom think about this? The Law of attraction will also be mentioned and we will also hear a story from the Buddha about this…

Sri Ramana Maharshi: the necessity of Meditation | Upasana | The Natural State | Sri Ramana Gita

~ Tom Das ~ 5 Comments

The following verses are teachings of Sri Ramana Maharshi taken from Sri Ramana Gita, Chapter 1 ‘The Importance of Upasana’. Let us start at verse 12:

  1. The seeker of knowledge does not achieve his end merely by a study of the scriptures. Without upasana [meditation] there cannot be attainment for him; this is definite.

Tom: But what is this Upasana? The next verse explains:

  1. Experiencing the natural state, during spiritual practice, is called upasana and when that state becomes firm and permanent that itself is called jnana [knowledge].

Tom: But what is this Natural State? Again, the next verse explains

  1. When discarding sense-objects, one abides in one’s own true nature as a flame of jnana, this state of being is termed sahaja sthiti [the natural state].

Tom: so we can see here that the teaching is to discard sense-objects, and abide in one’s own nature. This is called Jnana or Sahaja Sthiti. Remaining in this state is the principle sadhana (spiritual practice) – this is Upasana (meditation) and this leads to liberation, not just mere study of the scriptures.

Knower, knowing and known are all ego | Self-Knowledge | Jnana

~ Tom Das ~ 2 Comments

True Knowledge is Being devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge.

~ Forty Verses on Reality, Verse 12, written by Sri Ramana Maharishi

—–

In Self-Knowledge, neither the knower, the knowing, or the known remain. If any of these three remain, that is ego, that is duality, that is suffering.

So how can this even be called ‘knowledge’? Know that the word ‘knowledge’ is just used to signify that thoughtless non-dual intuition of Reality that is Self.

It, the Self, is indescribable, so various words and phrases, all insufficient, are used, such as ‘knowledge’, ‘know thyself’, ‘be thyself’, etc, etc. None of these are quite right, but these words and phrases can convey something nonetheless, for you ‘know’ this already. You already fully know yourself, so these words can seemingly awaken you to that which you already know.

—–

To know the Self is just to, having severed the identity with body-mind-name-form-ego, it is just to BE the Self, that which you ARE.

—–

Self-knowledge is an inherent quality of the Self. Self and Self-Knowledge are one and the same. The Self always fully knows itself. You always fully know what you are. Not that the ego or mind knows – that is maya – but the Self, that which you are, always knows itself non-conceptually, without words, without any mediation by the body or mind.

—–

This can never be known by the mind-ego. That is why even brain-damage will not remove self-realisation – because self-realisation is not related to the body-mind! Realisation ‘takes’ one ‘beyond body-mind-world! If it didn’t, it would itself be temporary, and liberation is neither temporary nor is it affected by time!

—–

The Self is Self-Knowledge. But because there is no other that the Self, it cannot be said to be knowledge really, for there is no knower/knowing/known!

❤️🙏❤️

Guru Stuti by Shankara translated into Tamil by Sri Ramana Maharshi | Advaita Vedanta Summarised

~ Tom Das ~ 1 Comment

Have you ever wished that the entire Advaita Vedanta teachings were summarised in a very short traditional text, say eight verses long? Well here are eight verses of a work called ‘Guru Stuti’ or ‘Praise to the Guru’ written by Adi Shankara about 1400 years ago, and translated into Tamil by Sri Ramana Maharshi. If you read it carefully you will find the essence of the entire teaching is briefly given.

Here the Tamil verses and English translation of these are presented. For the original Tamil script see here. My commentary is in italiscised red – I have tried to keep my commentary brief and I hope it does not intrude on the beauty and terse nature of the text, enjoy!

Guru Stuti

Written by Sri Shankara, translated into Tamil By Sri Ramana Maharshi

Introduction written by Sri Ramana Maharshi

When Sankaracharya was going about the country debating with the exponents of the various schools of thought and overcoming them he once came to the town of Mahishmati in the north where Mandana Mishra the exponent of Vedic rituals lived. He overcame him in debate but his wife refused to concede victory until she was also defeated. So, Sankarachaiya argued with her and defeated her in all subjects except erotics. He then asked for a respite of one month and after shedding his body in a cave under the custody of his disciples, entered into the dead body of King Amaruka and sported among the hundred queens in the guise of their husband. When the disciples found that the period specified by their Guru had already expired they grew anxious. So some of them went to him in the disguise of minstrels and sang the following hymn to remind him.

1. Nēti-nēti yādi vākkā niḍē-dittu mūrttā p;ūrttam
Ēdumē taḷḷar killā edaissuva svarūpa māga
Vōdaruñ sādu vānōr uḷḷattil koḷḷu vārgaḷ
Ādimei aṛivā nanda avvastu vanḍṛō nīdān

1. That is the Truth which the wise realize as the Self, the residuum left over on withdrawing from external objects, with or without form (ether, air, fire, water and earth), by a careful application of the scriptural injunction ‘not this, not this’ — Thou art That!

Tom: The truth is what remains when one has withdrawn and discarded external objects. The truth, which is your very own Self, your own True Nature, is realised by those who withdraw their attention from all external objects so only Truth, or Pure Consciousness remains.

How to withdraw one’s attention? Through applying the teaching of ‘neti-neti’. What remains is the Self, devoid of objects and duality and suffering – You are That!

As our experiences consist of objective phenomena, we should not rely on our experiences, which are maya (illusion), to discover the truth, but we should turn within and discover that which is in ourself. This is further explained in the following verses, if you read carefully and discerningly.

‘With or without form’ I think refers to the need to withdraw attention from both gross objects (with form, eg. tables, chairs, experiences) and subtle objects (without form, eg. thoughts, feelings, imaginings, subtl realms, etc), or alternatively it could mean to withdraw from all objects perceived (with form) or imaginary (without form).

2. Uttiyāṅ kutti-nālē umiye num aindu kōsam
Buddhi-yāṛ pirittup pinnarp porundi-ḍum arisi pōlum
Ettinai sattukkaḷ kaṇḍu idayattil anuba vippar
Astamil nitta siddha avvastu vanḍṛō nīdān

2. That is the Truth which, after generating the fundamentals (ether, air, fire, water and earth), and entering the world, lies hidden beneath the five sheaths, and which has been threshed out by the wise with the pestle of discernment, just as the grain is recovered by threshing and winnowing the chaff — Thou art That!

Tom: The Truth, or the Self or Brahman, (apparently through Maya or through ignorance) generates or creates the five elements (the ‘fundamentals’), and pervades its own creation whilst simultaneously underlying the creation as the substratum. The next verse will explain that all this apparent creation of elements/objects is actually unreal.

The wise, with discrimination (viveka) discover the Self, the underlying substratum, by separating it from and discarding the five sheaths that constitute the body-mind-ignorance ‘covering’. Note the carefully chosen metaphor of threshing and winnowing which refers to the processes by which the grain is obtained by thoroughly and fastidiously removing all the outer coverings of the husk and chaff, and discarding them in order to reveal the treasure that lies within.

In the preceding verse it is said one’s attention is turned away from objects by ‘neti-neti’, whereas here it is said that it is with discernment or discrimination. We should therefore see that ‘neti-neti’, discrimination and discarding the coverings of gross and subtle objects go together.

3. Poṛi-gaḷām parigaḷ tammaip pulan-gaḷil viḷaṅgun dōsha
Aṛivenuṅ kasai yaḍittē ahamugak kayiṭṭṛāl īrttav
Aṛivaṛi aṛijñar ettil aṇaitton-ḍṛāyp piṇit tiruppar
Aṛiporuṭ katīta māna avvastu vanḍṛō nīdān

3. Just as wild horses are broken-in by whipping and stabling them, so also the unruly senses, straying among objects, are lashed by the whip of discrimination, showing that objects are unreal, and are tethered by the rope of pure intellect to the Self by the wise. Such is the Truth — Thou art That!

Tom: All objects, gross and subtle, are in Truth illusory, unreal, non-existent! Do not attend or pay attention to them!

The unruly senses wander and engage with sense objects, meaning the one intent on liberation should not allow their senses to stray from the path in this way.

How is this to be done? The intellect should hear this teaching and, using discrimination (viveka), cease to attend these unreal temporary objects, none of which can lead to Eternal Bliss. The pure intellect, meaning the intellect devoid of desire for sense object, transcends itself and unceasingly realises itself as Self by tethering the senses to the Self, ie placing ones pure loving attention onto your innermost Core, the Heart, the I AM, the Self – you are That!

4. Pūkkaḷi ninḍṛu vēṛāyp porun-diḍuñ sūtti rampōḷ
Jākki-ra mādi yāna sar-vattum vēṛa dāna
Sāk„hiyā nōkki yādais sattukkaḷ agatta ṇaivar
Ākkamu nīkka millā avvastu vanḍṛō nīdān

4. The Truth has been ascertained by the wise to be the substratum which is different from the waking, dream and deep sleep states, and from its own expanded modes, which indeed are held together by it like the flowers strung together on a garland — Thou art That!

Tom: Here a radical truth is proclaimed: in Truth you are not related to the three states of waking, dream or deep sleep. You have nothing to do with them or their contents. Truth or Self is different from the entire three states – they are false, untrue, illusory – they do not actually exist.

The three states only seem to exist due to ignorance (of Truth-Self). From the point of view of ignorance or duality, the three states are supported or held together by the Self, like the thread running though a garland of flowers.

You are the Substratum-Subject-Self that is devoid of objects and thoughts, that is without the three states of waking, dreaming and deep dreamless sleep! You are different to these superimpositions which only seem to exist due to ignorance! You are That!

5. Kaṭaka maku-ḍādi yāvuṅ kana-kamē yāgumā pōḷ
Jaḍa chittā mulagam yavuñ chaṭṭṛumē binna minḍṛi
Suḍarumav vaḍivā yenḍṛu choṭṭṛi-ḍum vēdam yadai
Aḍinaḍu muḍi villāda avvastu vanḍṛō nīdān

5. That is the Truth which the scriptures show to be the primal cause of all, elucidating the point clearly by such texts as ‘Purusha is all this’ and ‘like gold in ornaments of gold’ — Thou art That!

Tom: Purusha here means Self. You are That Self. This verse indicates that the Self is the primal cause of all (apparent) manifestation (ie. objects), and the quoted verses are to support this idea only.

6. Inanilit tanuvil yānā ilaṅgu-van ēkanȾ yenḍṛu
Anisa-mum vēda vādi āyinōr muyaṛchi yōḍum
Inimai-yāi eḍuttu raippar ettat-tuvattai nanḍṛāi
Anartta-mil edārtta māna avvastu vanḍṛō nīdān

6. The Truth has been forcefully proclaimed by the scriptures in such texts as ‘He who is in the sun, is in man.’ ‘He who shines in the sun, shines in the right eye’ — Thou art That!

Tom: The Self, which is the nature of Self Knowledge, is all pervading and is the essence of all. Discover this Essence – you are That Essence only. That which is the essence of the world is in fact within you. Therefore, the idea is, discover it within and not through objective phenomena.

That which is in the seemingly faraway and magnificent sun is actually also found within our ever-near and lowly self. This is the meaning here. You don’t need to travel to the faraway magnificent sun, or other such faraway magnificent places. Just go within yourself to discover the Highest of all Truths.

7. Arumaṛai vākki nālē ahatti-niṛ shraddai yōḍum
Arun-tavam yāgan dānam ādinal aṛaṅga ḷālē
Arumaṛai yavargaḷ ettai aṛin-diḍa avāvu ginḍṛār
Arumaṛaip poruḷāi ninḍra avvastu vanḍṛō nīdān

7. What pure brahmins seek so eagerly by the recitation of the Vedas, by religious gifts, by earnest application of their hard-earned knowledge and by renunciation, is the Truth — Thou art That!

Tom: All efforts of all spiritual practitioners are only to discover the Truth of Self that lies ‘within’. You are That Truth already! All you have to do is realise your Self! Nothing more is required!

8. Sānti muda lāna vuṭṭṛu santa-tan tannāṛ ṭannil
Āynde-dai aṛijñar kaṇḍav aṛivinba meyyā enḍṛu
Mīndela muḍittoḷir-var migu bavak kēda nīttē
Āzhndaṛi tatva māna avvastu vanḍṛō nīdān

8. That is the Truth which the valiant have gained by seeking, with controlled mind, with abstinence, penance, etc, and by diving into the Self. Realizing it, they are considered to be heroes with their highest purpose accomplished. That is the transcendental Sat-Chit-Ananda after gaining which there is nothing more to worry about since perfect peace reigns — Thou art That!

Tom: the valiant, meaning those who bravely turn inwards, away from gross and subtle objects as explained in previous verses, and undertake Self-Enquiry, those whose minds have become peaceful and quiet, those who Dive (or Sink) Inwards, ‘into the Self’- they realise the Self, which is the Truth. They are the True Heroes, those who have realised the Self, this is the True Accomplishment, as compared to what society considers to be worldly heroic deeds (in Maya).

Once this inward path has been undertaken, and the Self is Realised, that is the end of the path – there is no more to be done! No need to integrate the teachings with the world or daily life, no need to further purify the mind, no need for anything else! There is only That.

Integration of the teachings or further purification and the like simply mean genuine or full realisation has not occurred and the ego-entity still persists. This is simply more ignorance. Further practices ‘post-liberation’ are only for the ego-mind entity.

When Self has truly been realised, what has needed to be done has been done! That is realisation. That is liberation. That is the end of suffering. Nothing more needs to be done! That is perfect eternal Peace. You are That!

Sri Ramana Maharshi’s Outro

On hearing these verses the Acharya bade his disciples go away and promptly came out of the body of the King and re-entered his own. He then went to the wife of Mandana Misra and, after defeating her, made her and her husband his followers. Thereafter he went on his way enlightening the whole world.

Om Tat Sat