Thursday, September 29, 2005

Fount of Bliss

Fount of Bliss

Except the path of Self-inquiry, probing the mysterious I-sense,no
other effort or action, however strenuously pursued, can take one to
the fount of bliss, the treasure shining in the heart, forever as the
(Guru Vachaga kovai verse 885)

— Read the pamphlet "Who Am I" in the download section at Ramana Maharshi

admin – Thu, 29/09/2005 – 4:32am

"Truly, truly, all that I can not describe."
Tirumantiram - 1596

Wednesday, September 28, 2005

Living versus Dead Guru

Living versus Dead Guru

Bhagavan Sri Ramana Maharshi said:
"They say that I am dying, but i am not going away. Where could i go? I am here."1

When his devotees complained that he was abandoning them, he replied:

"You attach too much importance to the body"2

"The Guru is not in the physical form. So contact will remain even after his physical form vanishes."3

Sri Bhagavan declared that one who has obtained the grace of Guru would never be abandoned.

1 Teachings of Ramana Maharshi in His own words by Arthur Osborne. p108.

2 p107.

3 p107.

admin – Wed, 28/09/2005 – 4:17am

Friday, September 16, 2005

The greatest service

The greatest service

Realisation of the Self is the greatest help that can be rendered to
humanity. Therefore, saints are said to be helpful, though they remain in
forests. The help is imperceptible but is still there. A saint helps the
whole of humanity, unknown to the latter.

See this

admin – Fri, 16/09/2005 – 4:41am

Tuesday, September 13, 2005

A discussion on Sri Aurobindo's teachings

A conversation between Swami Madhavatirtha and Ramana Maharshi:

Q: In the Vedanta of Sri Sankaracharya, the principle of the creation of the world has been accepted for the sake of beginners, but for the advanced, the principle of non-creation is put forward. What is your view in this matter?

Maharshi Ramana:
Na nirodha na chotpattir
Nabaddho na cha sadhakaha
Na mumukshur na vai mukta
Ityesha paramarthata

This sloka appears in the second chapter [v. 32, vaithathya prakarana] of Gaudapada's Karika [a commentary on the Mandukyopanishad]. It means really that there is no creation and no dissolution. There is no bondage, no one doing spiritual practices, no one seeking spiritual liberation, and no one who is liberated. One who is established in the Self sees this by his knowledge of reality.

Q: Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge]1 in which Self-knowledge can work naturally must be brought down on this earth.

M: Self-knowledge can shine very well in the human body, so there is no need of any other body.

Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one's desire.

M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn't desire it.

Q: Sri Aurobindo wants to bring the power of God into the human body.

M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, 'If the higher power is to come down, it must come into my body', this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.

Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.

M: The bliss of the absolute is the bliss of one's own nature. It is not born, nor has it been created. Pleasure that is created is sure to be destroyed. Sugar, being insentient, cannot give its own taste. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.

Q: Sri Aurobindo wants to bring down on the earth a new divine race.

M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.

Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.

M: Our present world itself is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of 'I', these three are also there.

From this individual sense of 'I', from the mind, these three have arisen. If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if the jiva enters Supermind, it will remain in mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arise in the state of ignorance. They are not useful after realisation.

The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of 'I', is the supreme state. In this state there is no room for thinking of objects, nor for this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss.

So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect.

When the individual sense of 'I' arises in the body, the world is seen. If this sense is absent, who then will see the world?

See and for more

admin – Tue, 13/09/2005 – 10:47am

Monday, September 12, 2005

Swami Vivekananda's experience

Swami Vivekananda's experience

"I saw with my eyes open that all the things of the room together with the walls were rapidly whirling and receding into an unknown region, and my I-ness together with the whole universe was, as it were, going to vanish in an all devouring great void. I was then overwhelmed with terrible FEAR. I knew that the destruction of I-ness was death, I thought that the Face of Death was before me, very near at hand. Unable to control myself, I cried out loudly, saying, 'What is it you have done to me?'
Laughing loudly at his words, Sri Ramakrishna touched Narendra with his hand and said, 'Let it then cease now. It need not be done all at once. It will come to pass in course of time.'"
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"All human beings should try to learn before they die what they are running from, and to, and why."