Non-duality, Self-Realisation and the appearance of the world | Sri Sadhu Om

The following is taken from the wonderful text Sadhanai Saram written by Sri Sadhu Om. My comments are in italiscised red:

Duality only appears due to a lack of self-enquiry:

  1. Know that the world, soul and God have all seemingly come into existence only because of our pramada or slackness in Self-attention.

It is the unreal and illusory ego that sees the (illusory and unreal) world:

  1. The entire universe composed of the five elements, earth, water, fire, air and space, appears only due to our error of mistaking as ‘I’ the ego that rises from Self like a spark rising from fire, and which appears as different from Self whose nature is Being, and as identical with the mind, whose nature is rising.

Self-enquiry ends the ego illusion and duality:

  1. The entire appearance of this world that is seen, including we (the individual or jiva) who see it, is a mere false appearance like a dream. If we keenly scrutinize the source (the real ‘I am’) from which the seeing ego rises, and thereby enter the heart and firmly abide there, the reality will shine forth (and the appearance of the triad – the seer, seeing and object seen – will disappear).

There is no desire or fear in the Self (or in Self-realisation), both of these being due to ignorance/ego or illusion:

  1. If we attain the otherness-free knowledge (ananya jnana), that this world is nothing but our own Self, seen wrongly in our self by our self through our power of imagination, then the delusion of desire for or fear of the world (the objects we see in front of us), will never rise again; and we will merge in and become one with Self. This alone is our natural state.

The formless Self alone exists:

  1. Self alone exists. Except oneself, nothing exists. But if one takes this pure consciousness, which exists and shines as ‘I’ to be the body, every thing will assume a form and appear to exist. If one inquires, “Is this ‘I’ only the body, or is it something else?” and thereby sees the true nature of “I,” every thing will cease to exist. See thus.

A summary and reiteration of what has been stated above:

  1. If you ask, “For what reason is it said, that if one inquires and knows oneself, this entire world would disappear?” The reason is that the result at tained by the inquiry “Who am I?” is the destruction of the unreal individual (jiva), the ego, who is immersed in activity due to his taking the body to be himself. (That is, since the entire world-appearance depends for its seeming existence upon the ego who sees it, and since the ego itself has no real existence of its own, when the real ‘I’ is known, the ego will be found to be truly non-existent; where upon, the world-appearance will vanish, having no one to see it and thereby to give it a seeming exis tence).

The false ‘I’ is the ego, also known as maya. Enquire into the ‘I’, that is, do self-enquiry, and this illusion will vanish, along with the body, the mind and the world. Compare to Revelation Verse 31.

  1. The ‘I’ which cannot shine without being joined with a body-form, is alone the ghost-like ego ‘I’, the great illusion (maya). If one courageously and without fear inquires, “Who is this I?” it will become non-existent, and along with it everything else will cease to exist.

  1. If this ‘I’ the self-rising ego-appearance, is destroyed by the inquiry “Who am I?”, then everything else, which till then appeared only in him (in the mind) but which was seen as if existing outside of him, will cease to exist. The ever-existing Whole or purna, which then shines forth as ‘I-I’ the blissful existence which neither appears nor disappears, is the real Self, the true import of the word ‘I’.

The true Self does not come and go, unlike the body and mind and world:

  1. The ‘I’ which is the Whole, which is the true import of ‘I’, which shines by its own light without appearing due to the functioning of the five sense-knowledges (and disappearing when they cease to function); which is the exalted and ever unleaving experience of Self, and which is the true nature of everyone, alone is the one non-dual reality; it alone is true knowledge.

The true nature of Jnana (knowledge) is simply the Self. The Self is itself the nature of Knowledge.

  1. This true knowledge is not anything other than oneself; it is our own existence-consciousness ‘I am’. Why should we suffer by imagining and seeing the soul [Jiva or ego], world and God in this knowledge? Abiding firmly as mere Being, experience this knowledge correctly; then what thing other than oneself will appear there?

True destruction of maya/duality occurs with destruction of the ego:

  1. The destruction of the entire universe together with the space and other elements that constitute it is not the state of absolute destruction (pralaya). The state in which the wicked ego, which rises in the form of the feeling “This body of flesh is I” (abhimana), drowns in Self and is destroyed entirely, is alone the glorious state of absolute destruction (maha-pralaya).

  1. After being destroyed in the ordinary destruction at the end of an eon (yuga-pralaya), the heaven and earth will appear again at the proper time. The state in which the Fire of Knowledge (Jnanagni), which blazes forth on being ignited as the churning process of investigation “Who am I?” pervades and shines everywhere, having destroyed the feeling, “I am this body” (dehatma-buddhi), is alone the absolute destruction (maha-pralaya); be cause the ego, which is thus destroyed by the Fire of Knowledge (Jnana) will never appear again.

  1. The “I,” which continues to live even after the mind has died (as a result of the above said inquiry “Who am I?”) is indeed the Supreme Reality (Brahman), which alone exists after the universal destruction (pralaya). The mind expanding as everything, having risen from the heart (that is, the mind slipping down from the true state of Brahman due to inadvertence or lack of Self-attention (pramada), and thereby becoming the cause for the creation and sustenance of the false appearance of this en tire universe), is not the state of true power; the mind merging and abiding firmly in Self is alone the true state of supreme power.

Note by Sri Sadhu Om: The supreme and truly divine power is not the power of the mind (maya), which creates and sustains the false appearance of the universe, but is only the power of Self-abidance, which reveals the truth that illusion (maya) is ever non-existent.

The cause of duality and of liberation:

  1. Your appearance as an ego, an individual soul who rises in the form “I am this body,” alone is the root-cause for the appearance of this unreal world. If this root-appearance, the rising of yourself as an individual soul, does not rise even in the least, that state will be the state of liberation, which is completely devoid of the imaginary appearances of the world and God.

  1. If one has the ability to deny oneself and thereby to destroy the rising of the ego in its very source, what other tapas need one perform? The real Self, the source in which the ego thus subsides and dies, alone is the state which is worth to purchase and attain by selling (or renouncing) all the three worlds.

The true nature of the world or universe | Sri Muruganar | Sri Guru Ramana Prasadam

Sri Muruganar was one of the most important of Sri Ramana Maharshi’s devotees: he spent over 20 years being lovinginly devoted to his Guru, Sri Ramana, and he was, to my knowledge, the only living person who Sri Ramana said had realised the Self.

In the wonderful text Sri Guru Ramana Prasadam, Sri Muruganar writes verse after verse after verse explaining how through his Guru’s Grace and Teachings he too came to fully realise the Self.

On page 137 he writes about the true nature of the world or universe, as follows:

The viewpoint [that there is] a phenomenal world is given as a provisional hypothesis principally for those of low and middling attainment, who are the vast majority, and who do not have both an intense longing to realise the truth and a total absense of desire for sense enjoyments, resulting from perceiving the inherent defects [of those sense enjoyments].

In the scriptures themselves, enlightened Jnanis proclaim that the world appears to the ego-mind – formed by the know joining consciousness with the insentient (cit-jada granthi) – and that the Self remains in total union with that world.

However, in truth, nothing exists apart from the one Self. Hence, from the ultimate viewpoint, it remains unattached, there being nothing other than itself – like the underlying screen in a cinama show.

Should I get married & have kids or renounce the world and concentrate on Liberation? Self-Realisation

In this video Tom responds to a question whether to get married and have kids or stay single and concentrate on attaining liberation. Tom warns us to beware of the mind racing towards liberation, which can be egoic.

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

To attend satsang, see here: https://tomdas.com/events/

For ‘guided meditation’ playlist see 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/

To book a 1 to 1 session with Tom see here: https://tomdas.com/nondual-spiritual-counsellor/

The perceived world is the ego! Do thoughts and desires create the Universe? How can physical objects be thoughts? Advaita | Non-duality

Is everything I see ego? Do thoughts create the world? What is ego? What is duality?

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

To attend satsang, see here: https://tomdas.com/events

For guided meditations see the ‘guided meditation’ playlist here: https://www.youtube.com/c/TomDasNonduality/playlists

For recommended reading for liberation see here: https://tomdas.com/2020/10/19/recommended-reading-books-for-enlightenment-liberation-and-self-realisation/

To book a 1 to 1 session with Tom see here: https://tomdas.com/nondual-spiritual-counsellor

Manonasa by Michael Langford | The nature of Liberation | Ramana Maharshi | PDF download

In the following PDF file below, the nature of liberation is described in detail in a way I have not seen elsewhere.

Also see:

How can the Jnani (sage) function with NO THOUGHTS? Sri Ramana Maharshi

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

One of the books I highly recommend on my recommended reading list is ‘Manonasa’ by Michael Langford. There are many wonderful aspects about this book that give the genuine seeker of liberation many hints, tips and instructions that are not commonly found elsewhere, hence the potential value of this book. As with many of Michael Langford’s books, the style in which it is written will not suit everyone, but a genuine seeker will hopefully be able to look past any apparent or perceived stylistic deficiencies to find the treasure buried within.

So therefore I do recommend you buy and read this book for yourself.

There is a section of the book that describes Liberation or Manonasa in great detail in a way I have not found elsewhere – and this can be particularly valuable to some seekers – you can download the relevant section below as a PDF file:

In the PDF file the following is explained:

-The nature of Manoasa

-An important barrier to Manonasa

-Quotes from various different sources and sages to show that this is the traditional teaching of various sages and not just Michael Langford’s personal views

-Explanations as to how this can actually be the case

Namaste & Blessings

Tom

Piercing the veil of illusion

When the mind starts to become profoundly still, and starts to shake off the notion ‘I am a body-mind, I am a person’, then not only does deep Bliss-Oneness-Love start to arise and the sense of individuality wane, but the intuition-seeing occurs that all of these things we perceive – such as body, mind and world – all of these are intuited-seen-perceived to be just a mere dancing of thought, a mere projection of mind-stuff, like a dream: empty, unreal, illusory, nothing more.

As thoughts markedly and profoundly slow down, all this comes to be seen directly.

Jesus: ‘For all that is in the world…is not from the Father

Turn towards Him, who resides within:

In Jesus’s teachings we find numerous verses like this asking us to turn away from the world of objects (ie. Maya) and towards the Lord who resides within – I have compiled a selection here, Namaste

Ramana Maharshi: There are not many Jivas/egos/people (Eka Jiva Vada)

(Here a questioner asks are there not many jivas? Sri 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.

Sri Ramana Maharshi: 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

*Tom: 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.

The above is an excerpt taken from this longer post that further explores this theme:

Ramana Maharshi: The world should be considered like a dream

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

I also explain this is more detail in this video – it is well worth listening to: