What we truly desire

Tom Das peace of deep sleep

What we desire…

We desire to be happy always without misery. What is this happiness? It’s not normal happiness, what you might think of, but the peace of deep sleep. To put it differently,  it’s the Peace of death whilst alive.

It’s when there is no mind. This is what we search for, we search for the mind to end. That’s what we really want.

When mind ends what you are is.

When you let go of everything…what is true, what is unchanging, what will never be destroyed, will be there fully.

 

When you let go of everything, that which is true, which cannot be destroyed, which is pure, that which always is…that God, that Divine, that One, that holiness, that will be there. Always…

So why worry?

If we can have faith in that, just let go of everything and That will be there. You don’t have to look for it, because it’s real. Everything else that is false will fall away. That which is real will be there.

And in your life you’ve got to do, what you’ve got to do. You have your responsibilities, you have to do those responsibilities. You just get on with it. They are not an obstacle. You look after your body, mind, you look after other body minds. Be as good person as you can be in this society. Knowing that this Divinity is always there.

‘Life is a dream…’

We have been given such a gift to have dreams. In the dream entire reality is created and projected by our minds, by our consciousness, and everything we see in the dream is our mind.

In this video Tom explains how taking on this conceptual view regarding waking life can help you to see your body mind as a projection and not what we truly are. The Guru is a projection, the teaching is a projection, the seeker is a projection – they are all ‘part of the dream’.

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Ashtavakra Gita – all is illusion, I am the Self

Janaka ashtavakra

Sage Ashtavakra, the young boy with contorted limbs, teaches King Janaka, and the result is the Song of Ashtavakra, or Ashtavakra Gita. Here are some selected verses, enjoy:

2.1. Oh, I am spotless, tranquil, Pure Consciousness, and beyond Nature. All this time I have been mocked by illusion.

Tom – Now the triad of knower/knowing/known are said not to exist. Note that this triad essentially encompasses all arising or objective phenomena:

2.15. Knowledge, knower and the known – these three do not exist in reality. I am that stainless Self in which this triad appears through ignorance.

Tom – here the remedy is prescribed:

2.16. Oh, the root of misery is duality. There is no other remedy for it except the realisation of the unreality of all objects of experience and that I am One, Pure Consciousness, and Bliss.

2.18. I am neither bound nor free. My illusion has ended. The world, though appearing to exist in me, has in reality no existence.

2.19. My conviction is that the Universe and the body have no reality. The Self is Consciousness alone. How can the world be imagined in it?

2.20. I am the Self, and my nature is pure Consciousness. The body, heaven, hell, bondage, freedom, and fear are merely imagined, and I have no relationship with them.

3.13. Knowing the object of perception to be naught by nature, that steady-minded one neither accepts this nor rejects that.

5.3. Though the Universe is perceptible by the senses, it has no factual existence, like the snake in the rope. Therefore, enter into Laya, the state of dissolution.

Tom – Again the essential teaching is dispensed:

11.8. He who is convinced that this manifold and wonderful Universe has no real existence, becomes free from desire, is pure Consiousness, and finds peace in the Knowledge that nothing is real.

15.16. The world is the result of ignorance of your own nature. In reality, you alone exist. There is neither jiva (the individual person) nor Ishvara (God), nothing other than thyself.

15.17. He who has fully realised that the Universe is a pure illusion, becomes desireless and Consciousness Itself – such a one abides in peace.

16.11. Even though Shiva, Vishnu, or Brahma instruct you, unless you regard the world as unreal, and dismiss all sense of egotism, you will not become established in your own nature (the Self).

17.19. Devoid of the feeling of ‘This is mine’ and ‘This I am’ and knowing for certain that nothing objective exists in reality, the knower of Truth is at peace within himself, his desires have subsided. Though appearing to act, in fact he does not engage in action.

18.14. Where is delusion, where is the universe, where is renunciation, moreover where is liberation for the great-souled one who rests beyond the world of desires?

Tom – the implication in verse 18.14 above is that all the items listed – namely ignorance, the universe, renunciation and liberation – all of these are illusion.

18.28. That man of peace, beyond distraction and contemplation, is neither an aspirant for liberation, nor is he bound. Knowing the Universe to be an illusion, though perceiving it, he remains in the absolute state.

18.70. The pure one knows for certain that this universe is nothing but the product of illusion and that nothing exists. The Imperceptible Self is revealed to him, and he naturally enjoys peace.


Tom – As if the above verses were not enough, here, in the last chapter, chapter 20, the point is driven home again. Everything in the phenomenal world is negated as being mere dream-like illusion, a product of imagination, from the scriptures, to the seeker, from the teacher to the teaching. Even notions of liberation, bondage, knowledge, ignorance, time and space and lastly even duality and non-duality – all these are said to be mere illusion.

20.1. In my Perfect Self (Atman), neither the elements, nor the body, nor the sense-organs, nor the mind, nor the void, nor despair, exist.

20.2. Where are the scriptures, where is Self-Knowledge, where is the mind not attached to sense-objects, where is contentment, and where is desirelessness for me who am ever devoid of the sense of duality?

Tom – ie. scriptures, self-knowledge, the unattached mind, happiness and desirelessness are all illusory

20.3. Where is knowledge and where is ignorance; where is ‘I’, where is ‘this’, and where is ‘mine’; where is bondage and where is liberation? Where is an attribute to the nature of my self?

Tom – ie. knowledge, ignorance, bondage, liberation, subject and object are all illusory. And so the verses continue in the same fashion:

20.6. Where is the world and where is the seeker of liberation; where is the Yogi and where is the Jnani; where is bondage and where is liberation for me who am non-dual by nature?

20.7. Where are creation and destruction; where is the end and where the means; where is the seeker and success for me abiding in my non-dual nature?

20.8. Where is the knower, the means to knowledge, the object of knowledge or knowledge itself; where is anything, and where is nothing for me who am ever pure?

20.9. Where is distraction, where is concentration; where is knowledge, where is delusion; where is joy and where is sorrow for me who am ever actionless?

20.13. Where are instruction and scriptural injunction, where is the disciple and where is the guru; where, indeed, is the object of life for me who am absolute good and free from limitation?

20.14. Where is existence, where is non-existence; where is unity, where is duality? What need is there to say more? Nothing emanates from me.

Ramana Maharshi: The world should be considered like a dream

ramana umbrella


The Dream

Here is an essential instruction from Ramana Maharshi:

‘The world should be considered like a dream’
Who Am I?


The following are supportive quotes:

Waking is long and a dream short; other than this there is no difference
Who Am I?

The present waking state is no more than a dream
Talks 244


The Dream Guru

In the following two quotes we see that Ramana is describing the Guru or Teacher or Teaching as a mere dream-guru or dream-teaching, a part of the illusion. There is no real teaching, no real teacher, no real seeker, no real liberation. These are all illusion. The example given is that we dream the guru up, rather like dreaming of a tiger that then causes us to awake from the dream:

A man dreams of a tiger, takes fright and wakes up
Talks 473

It is said that awaking from ignorance is like awaking from a fearful dream of a beast
Talks 627


The Guru does not need to teach others

In the following excerpt Ramana points some flawed reasoning. Firstly why does a liberated sage not need to go out and preach to the world?

People often say that a mukta purusha [ie. liberated person; mukta = liberated, purusha = person] should go out and preach his message to the people. They argue, how can anyone be a mukta so long as there is misery by his side?

True. But who is a mukta? Does he see misery beside him? They want to determine the state of a mukta without themselves realising the state.

From the standpoint of the mukta their contention amounts to this: a man dreams a dream in which he finds several persons. On waking up, he asks, ‘Have the dream individuals also wakened?’ It is ridiculous.

Talks 498


Two false teachings

Secondly, the flawed thinking in those who say to themselves:

a) ‘I don’t mind if I don’t get mukti’ or

b) ‘Let me be the last person to be liberated and instead help all others become liberated first’. (ie. what in Mahayana Buddhism is known as the Bodhisattva ideal)

Again, a good man says, “It does not matter even if I do not get mukti. Or let me be the last man to get it so that I shall help all others to be muktas before I am one.” It is all very good. Imagine a dreamer saying, “May all these wake up before I do”. The dreamer is no more absurd than the amiable philosopher aforesaid.

Talks 498


Others do not need to be saved

Does a man who sees many individuals in his dream persist in believing them to be real and enquire after them when he wakes up?
Talks 571


There are not many jivas/egos/people

Here a questioner asks are there not many jivas? Ramana informs the questioner there is only one jiva:

A question was asked why it was wrong to say that there is a multiplicity of jivas. Jivas are certainly many. For a jiva is only the ego and forms the reflected light of the Self. Multiplicity of selves may be wrong but not of jivas.

M.: Jiva is called so because he sees the world. A dreamer sees many jivas in a dream but all of them are not real. The dreamer alone exists and he sees all. So it is with the individual and the world.

There is the creed of only one Self which is also called the creed of only one jiva*. It says that the jiva is only one who sees the whole world and the jivas therein.

Talks 571

*This is called the doctrine of eka jiva vada (the view there is only a single jiva/ego/person). Our own body-mind, and the body-mind of apparent others are all projections of the Self. Like a dream, it appears we are many, but actually this entire dream world is an illusion, and there is only the Dreamer, the Self, the Consciousness from which all is projected. Tat Tvam Asi, You are That.


Ramana Maharshi:

The world should be considered like a dream’

Waking is long and a dream short; other than this there is no difference.
Who Am I?

The present waking state is no more than a dream.
Talks 244

Yoga Vasishta clearly defines Liberation as the abandonment of the false and remaining as Being.
Talks 442

A man dreams of a tiger [the guru], takes fright and wakes up
Talks 473

It is said that awaking from ignorance is like awaking from a fearful dream of a beast.
Talks 627

Does a man who sees many individuals in his dream persist in believing them to be real and enquire after them when he wakes up?
Talks 571

Jiva is called so because he sees the world. A dreamer sees many jivas in a dream but all of them are not real. The dreamer alone exists and he sees all. So it is with the individual and the world.
Talks 571

There is the creed of only one Self which is also called the creed of only one jiva. It says that the jiva is only one who sees the whole world and the jivas therein.
Talks 571

Shankara: the world or universe is a projection of the mind

Shankara bondage is a mirage

From Shankara’s Vivekachudamani:

170. In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly in the waking state also; there is no difference. Therefore all this (phenomenal universe) is the projection of the mind.

171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality.

Ramana Maharshi – three theories of reality of the world (shristi-dristi vada, dristi-shristi vada, ajata vada)

In classical Advaita (Non-Dual) Vedanta, there are three main theories or viewpoints of reality, called shristi-dristi vada, dristi-shristi vada and lastly ajata vada. Whilst these Sanskrit words may appear complex, the idea is actually very simple, and Bhagavan Sri Ramana Maharshi explains the meaning of these terms below. 

It may be helpful to note that ‘vada’ means ‘theory’ or ‘viewpoint’, ‘shristi’ means ‘the world’ or ‘creation’, ‘dristi’ literally means ‘sight’ but in this context refers to consciousness, and ‘jata’ means ‘birth’. Adding ‘a’ as a prefix to ‘jata’ negates the meaning so that ‘ajata’ means ‘unborn’ or ‘no creation’.

Therefore:

1) Shristi-dristi vada is the view that the world is primary and gives rise to consciousness, which is the most commonplace model of the universe, ie. that first there was a universe in which life gradually evolved on planet Earth and eventually human life and human consciousness evolved. In Western philosophy this is known as the Realist view of reality.

2) Dristi-shristi vada is the view that consciousness is primary and gives rise to the world appearance, ie. like in a dream, consciousness exists first and then this consciousness manifests the apparent dream-world and dream-subject/object duality. In Western philosophy this is known as the Idealist view of reality.

and

3) Ajata vada is the radical view that there never was any creation at all, and that there is only The Absolute. Note that whilst (1) and (2) can be understood conceptually with the mind, Ajata vada is an advanced and highly radical teaching that is very difficult to comprehend and it makes little sense to the mind. Ajata Vada is usually associated with Gaudapada’s commentary on the Mandukya Upanishad but also features in several other scriptures such as Ribhu Gita, Yoga Vasishtha, the final few verses of Shankara’s Vivekachudamani, the Ashtavakra Gita and Avadhuta Gita to name a few.

Vedanta teachings often start by working in a Realist framework, which is the default conceptual framework of reality for most seekers especially at the start of their journey. Then the Idealist conceptual framework is introduced, and later the Ajata or no-creation viewpoint is brought in when the seeker is ready, in step-wise progression depending on how the seeker is progressing with the teachings. The nature and content of teachings differ depending on what framework of reality is being used. Note the purpose of the teachings is not that they are true, but the view is to be adopted in order to remove ignorance and reveal THAT which cannot be taught, explained or expressed in words – THAT which you – THAT which is all there is – beyond words.

To explain further, here is an excerpt from Day by Day with Bhagavan from 15th March, 1946:

201908

[Ramana Maharshi:] I do not teach only the ajata doctrine. I approve of all schools. The same truth has to be expressed in different ways to suit the capacity of the hearer. The ajata doctrine says, “Nothing exists except the one reality. There is no birth or death, no projection or drawing in [of the world], no sadhaka [no seeker], no mumukshu [no one seeking liberation], no mukta [no liberated person], no bondage, no liberation. The one unity alone exists ever.”

‘To such as find it difficult to grasp this truth and who ask. “How can we ignore this solid world we see all around us?” the dream experience is pointed out and they are told, “All that you see depends on the seer. Apart from the seer, there is no seen.”

‘This is called the drishti-srishti vada, or the argument that one first creates out of his mind and then sees what his mind itself has created.

‘To such as cannot grasp even this and who further argue, “The dream experience is so short, while the world always exists. The dream experience was limited to me. But the world is felt and seen not only by me, but by so many, and we cannot call such a world non-existent,” the argument called srishti-drishti vada is addressed and they are told, “God first created such and such a thing, out of such and such an element and then something else, and so forth.” That alone will satisfy this class. Their mind is otherwise not satisfied and they ask themselves, “How can all geography, all maps, all sciences, stars, planets and the rules governing or relating to them and all knowledge be totally untrue?” To such it is best to say, “Yes. God created all this and so you see it.”’

Dr. M. said, ‘But all these cannot be true; only one doctrine can be true.’

Bhagavan said, ‘All these are only to suit the capacity of the learner. The absolute can only be one.’


In Guru Vackaka Kovai (Garland of Guru’s Sayings), Ramana says the following (with a comment by Sri Sahdu Om):

100. Although Guru Ramana taught various doctrines according to the level of understanding of those who came to Him, we heard from Him that ‘Ajata’ alone is truly His own experience. Thus should you know.

Sri Sadhu Om: ‘Ajata’ is the knowledge that nothing – neither the world, soul nor God – ever comes into existence, and that ‘That Which Is’ ever exists as IT is.

114. When the limited light [which is used to project pictures on the cinema screen] is dissolved in the bright sunlight [which enters the cinema], the pictures also will disappear instantaneously. Similarly, when the limited consciousness [chittam] of the mind is dissolved in supreme Consciousness [Chit], the picture show of these three prime entities [God, world and soul] will also disappear.

115. Thus, since the Truth of the Source is One, why do all religions [and sometimes even Sages] start their teachings by at first conceding that these three prime entities are real? Because the mind, which is tossed about by objective knowledge, would not agree to believe in the One unless the Sages condescended to teach It as three.

122. Whatever high and wonderful state of tapas one may have attained, if one still identifies oneself with an individuality, one cannot be a Sahaja-Jnani [i.e. One in the State of Effortlessness]; one is only an aspirant of, perhaps, an advanced stage.

Also see Ramana Maharshi: how to abide as the Self, the world is not real, attend to yourself

and How spiritual teachings work

 

 

 

 

REAL MEANINGS

When it is said ‘all is full’ or ‘all is whole’,
All that is really meant is nothing is required for liberation.

When it is said ‘nothing is real’,
All that is really meant is nothing is required for liberation.

When it is said ‘nothing is required for liberation’,
What is meant is that there is no separate ‘me’ that could require anything.

…JUST THIS…

Too simple for words!

TRUTH!

None of my words are really true, and neither are any of your words either, not when it comes to ‘Non-duality’. This is not ultimately about having the right concepts or having an accurate description of the ways things ‘really’ are, thankfully.

It is much simpler than that, and from the vantage point of the dualistic mind, much more radical too.

There is just an energetic pointing to a total freedom which can never be encapsulated solely by words, but words may be used (apparently) nonetheless.

It simply is ‘what is’.

Powerful quotes from Sri Ranjit Maharaj

Sri Ranjit Maharaj was the guru-brother of the more famous Sri Nisargadatta Maharaj, that is they had the same guru – Sri Siddharameshwar Maharaj. Sri Ranjit Maharaj shared the same teachings but in a very direct way and with his own unique flavour. Here are some quotes from Sri Ranjit Maharaj:
Ranjit Maharaj

The body and the world

Everyone gives value to the world. The realised being, who has gone beyond the world, beyond knowledge, only gives value to zero. When you understand that the world is untrue and that everything is zero, then all that remains is Reality.

You reduce yourself to being a body and then you constantly worry for it. Why? By thinking “I am the body”, you have reduced yourself to such a small creature. The body is nothing. It comes from zero and will soon return to zero.

When you lose all love for the illusion, He automatically is there. You get absorbed into Reality because He and you are the same, nothing else. There is no “you” or “self” in Reality. Forget about self. The real understanding is, “I don’t exist.

The world is nothing but a long dream, take it for granted.

There’s nothing there, so what is there to say? As long as the body is there, he acts, no doubt. He calls his mother “mother”, and his wife “wife”, but still he knows. If somebody asks him, “What is your name?”, he gives his name, but he knows, “I am not this.”

The Master

The master is the greatest illusion because all that he says with full hear and frankness is false. But the false words that the master tells you can make you reach Reality.

The master takes you to that place where there is no one to understand anything. There is no knowledge nor ignorance and so understanding has no meaning. Let everything appear within That, but say that it is not true. There is no need to change anything because it doesn’t exist. When you forget the sense of the world, which is nonsense, then you will know the real sense and Reality opens up to you.

An enlightened person says at once, “One plus two is three! I know!” He says it so strongly. Understanding should come. Master awakens your understanding.

Nobody comes, nobody goes. All is a dream. In a dream you can become a great master, but when you wake up, you come back to your ordinary state. Who has gone there and who has come back? Nothing has happened.

The concept of a “great master” has come upon you, and you have become the “great master”, but when you wake up you feel, “All this is nonsense. How can I be a great master? I know nothing!” Still, in the dream, you were giving lectures and were talking easily about all these things, but when awakening comes, all this knowledge vanishes. It was only a dream.

The so-called sage who says, “I am the reincarnation of God”, doesn’t know Him, doesn’t know Reality. On the contrary, he is the slave of his ego, of illusion. When knowledge itself has no entity, there is no question of all these things.

Thinking that the master has a form is only ignorance. I tell you. When you accept what He tells you then you are always with Him.

The ego

The ego is like the son of a barren woman – it doesn’t exist. It is a false projection of a confused and ignorant mind.

Knowledge & Understanding

Understanding should come, and finally one should see that knowledge is also not true. Forget everything. Knowledge, ignorance . . . all is zero.

[Tom – see the same written in a traditional Advaita Vedanta text here.]

Understand this way: that you should be free from ignorance and finally from knowledge, also. Knowledge is the greatest ignorance. Understand this way and forget everything. In that moment, you are He.

First mental understanding is required and after that comes a practical understanding. Intellectual talent is the greatest thing. Without the intellect, one cannot understand. So, you have to understand with the full intellect and then, that knowledge, or that understanding will submerge, because knowledge is a thought. A good thought or a bad thought, both are thoughts. So, knowledge is a golden thorn, and ignorance is an ordinary thorn and both are bondage. Suppose your hands have been put in handcuffs. Maybe they’re iron cuffs or maybe they’re golden, but it’s still bondage. So, both are thorns. One should understand and throw them away. It is very difficult to throw out the knowledge, because ego remains up till knowledge. Knowledge is the ego, nothing else. To erase that knowledge, one should say, “I know nothing.”

Ignorance came by hearing and is dispelled by hearing. By words you have become bound and by words you can be free. Words are false, but their meaning is true. The illusion is needed in order to go beyond it.

The only way

There is only one way to know Reality – forget everything and instantly you are He. Short and sweet. There are no words for Reality. Forget the illusion and He is there. Do everything, but say that it is not true. That is the main point.

A disciple should put a zero on everything, including himself, otherwise he cannot advance. No one wants to put a zero on their self because they fear not being accepted by others. Be mad and do it!

The Ignorance and the wise

An ignorant person always sees the world as true. The realised sage sees the world as not true. That is the difference.

Nothing

When you feel that something can touch you, or harm you, it means that you are in the illusion. How can nothing touch you? Everything in the illusion is nothing.

Why to fear? Nothing is there. Everything is illusion. Keep your mind in that fearless state only. Just as the poisonous tooth is taken out, in the same way, play with the world, play with the illusion, there is no harm. It won’t affect your mind. Live fearlessly; no death, no fear, knowing that “I am that real power.” There is nothing! What will harm you?

In the same way, here we experience many things due to the objectivity of the mind. You see all the objects and immediately believe that they are real. At the moment you realise who you are, you see that everything is nothing. That is the main point. Mind should accept that everything is zero. Once the mind accepts that everything is nothing, then nothing remains and my Self is Truth.

God

The world is full of Him. Nothing is there except Him. What you see is Him.

No matter if you are poor, sitting on a throne or lying in the gutter, still you are always Reality. The outside appearance has nothing to do with who you are. Everyone is He, no matter what state you may be in.

Fearless

For example, when you sleep you dream, and in the dream somebody gives you a slap on the face. You feel the slap and immediately you you wake up to find only pillows. You then realise, “Oh, it was nothing ! Nobody slapped me.” In the dream, somebody kills you, “Ahhh, I am killed!” Then you wake up. “All is false, nobody was there to kill me.” Then your fear goes away. Awakening brings makes you fearless. One should realise that by nature you are fearless. Being fearless, the mind becomes completely naked and you know that nothing is true.