This post explains what is meant by ‘the end of suffering’ or ‘I never suffer’.
There are two basic paths you can take with suffering. One is pure Self-Enquiry, and just like any other phenomena that is arising, you say “To whom does this occur? To me. Who am I?, in order to direct your attention away from the suffering and the thoughts and go back to the Self.
However, with strong vasanas, strong suffering, you may need to go into Maya and solve these on the level of cause and effect. Just like any other practical problem in life, we can try to solve them on the level of life.
This video was recorded live during a Satsang meeting with Tom Das and put together by volunteers.
To see all the guided meditations see the ‘guided meditation’ playlist here: https://www.youtube.com/c/TomDasNonduality/playlist
For recommended reading for liberation see here: https://tomdas.com/2020/10/19/recommended-reading-books-for-enlightenment-liberation-and-self-realisation/
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Tom: the following text is from Letters from Sri Ramanasramam, 21st May 1947. In the first part Ramana will tell us the basic theory. In the second part he will tell us how to realise this truth for ourselves:
Yesterday morning at 8 o’clock, Dr. Syed who is a worker for Arya Vignana Sangha and one of the disciples of Bhagavan, came here for Bhagavan’s darshan and asked “Bhagavan says the whole world is the swarupa of Atma. If so, why do we find so many troubles in this world?”
Tom: Swarupa, literally meaning form of the self (Swa = self; rupa = form), usually is translated as ‘essential nature’ or ‘true nature’. Atma or Atman means Self. The questioner above is therefore asking about the true nature of the Self – “if all is Atma Swarupa, then why all this trouble in the world?”
With a face indicating pleasure, Bhagavan replied “That is called Maya. In Vedanta Chintamani, that Maya has been described in five ways. One by name Nijaguna Yogi wrote that book in Canarese. Vedanta has been so well dealt with in it, it can be said to be an authority on the Vedanta language.
There is a Tamil translation. The five names of Maya are, Tamas, Maya, Moham, Avidya and Anitya.
Tamas is that which hides the knowledge of life.
Maya is that which is responsible for making one who is the form of the world appear different from it.
Moha is that which makes a different one look real: sukti rajata bhranthi — creating an illusion that mother-of-pearl is made of silver.
Avidya is that which spoils Vidya (learning).
Anitya is transient, that which is different from what is permanent and real.
On account of these five Mayas troubles appear in the Atma like the cinema pictures on the screen. Only to remove this Maya it is said that the whole world is mithya (unreal).
Atman is like the screen. Just as you come to know that the pictures that are shown are dependent on the screen and do not exist otherwise, so also, until one is able to know by Self-enquiry that the world that is visible is not different from Atma, it has to be said that this is all mithya.
But once the reality is known, the whole universe will appear as Atma only. Hence the very people who said the world is unreal, have subsequently said that it is only Atma swarupa. After all, it is the outlook that is important. If the outlook changes, the troubles of the world will not worry us. Are the waves different from the ocean?
Why do the waves occur at all? If asked, what reply can we give? The troubles in the world also are like that. Waves come and go. If it is found out that they are not different from Atma this worry will not exist.”
Tom: How many times have we heard the above metaphor about the movie and the screen? But do we truly understand? Are we truly free? The questioner therefore asks the following:
That devotee said in a plaintive tone, “However often Bhagavan teaches us, we are not able to understand.”
“People say that they are not able to know the Atma that is all-pervading. What can I do? Even the smallest child says, ‘I exist. I do; and this is mine’. So, everyone understands that the thing ‘I’ is always existent. It is only when that ‘I’ is there, the feeling is there that you are the body, he is Venkanna, this is Ramanna and the like. To know that the one that is always visible is one’s own self, is it necessary to search with a candle? To say that we do not know the Atma swarupa which is not different but which is in one’s own self is like saying ‘I do not know myself ’,” said Bhagavan.
Tom: Ramana above is stating that the Self is always realised – it is the knowledge ‘I am’. Everyone knows they exist! This is self-knowledge or self-realisation! However the problem is when you identify as being the body the trouble starts. Now the questioner has figured out the path laid out before him, and Ramana confirms the way forwards in order to secure removal of this wrong identification with the body. There is no need to gain self-knowledge, just to remove wrong identification (ignorance):
“That means that those who by sravana (hearing) and manana (repeating within oneself) become enlightened and look upon the whole visible world as full of Maya, will ultimately find the real swarupa by nididhyasana [meditation],” said the devotee.
“Yes, that is it. Nidi means swarupa; nididhyasana is the act of intensely concentrating on the swarupa with the help of sravana and manana of the words of the Guru. That means to meditate on that with undeflected zeal. After meditating for a long time, he merges in it. Then it shines as itself. That is always there. There will be no troubles of this sort if one can see the thing as it is. Why so many questions to see one’s own self that is always there?” said Bhagavan.
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.
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