Freedom is ....Realizing no thought is true. Including this one.
Freedom is ....Noticing the presence of awareness and absence of a person
Freedom is ....Realizing life just IS, whether you "figured out" life or not
Freedom is ....Realizing life just is, whether it makes sense to your mind or not
Freedom is ....Realizing life just IS, whether you get it or not!
Freedom is.....Noticing the complete and utter futility of "figuring out things in your head" (There you go showing a finger to the whole of "civilization and science"!!! Ha ha ha)
Friday, May 14, 2010
Monday, March 29, 2010
Reading Tripura Rahasya
I am currently reading Tripura Rahasya, an ancient text recommended by Ramana Maharishi. Fantastic so far. Posting some extracts from it here. This one is from a story quoted there where an Self-realised wife is guiding her husband on self-inquiry.
"As long as you are contaminated with notions of me or mine (e.g., my home, my body, my mind, my intellect), the Self will not be found, for it lies beyond cognition and cannot be realised as ‘my Self ’.
Retire into solitude, analyse and see what those things are which are cognised as mine; discard them all and transcending them, look for the Real Self.
For instance, you know me as your wife and not as your self. I am only related to you and not part of you, much less your very being.
Analyse everything in this way and discard it. What remains over, transcending it all, beyond conception, appropriation, or relinquishment — know That to be the Self.
That knowledge is final emancipation."
"As long as you are contaminated with notions of me or mine (e.g., my home, my body, my mind, my intellect), the Self will not be found, for it lies beyond cognition and cannot be realised as ‘my Self ’.
Retire into solitude, analyse and see what those things are which are cognised as mine; discard them all and transcending them, look for the Real Self.
For instance, you know me as your wife and not as your self. I am only related to you and not part of you, much less your very being.
Analyse everything in this way and discard it. What remains over, transcending it all, beyond conception, appropriation, or relinquishment — know That to be the Self.
That knowledge is final emancipation."
Sunday, February 7, 2010
Thought Experiment No. 1
Most would agree/argue that the computer screen on which you are reading this is real. Imagine the computer screen in front of you at different level of zooming:
a) From a distance of 1km, it would probably just be a speck/spot merging into surrounding
b) From a plane, merges with your house/apartment/office into an indistinguishable spot
c) From the centre of Milky Way, indistinguishably merges with the earth & the whole solar system.
d) Now, if you were to use a zoom lens at your current distance, the screen appears much larger
e) Through a quantum camera, it would be atoms/molucles, which when zoomed in further reveals just empty space indistinguishable from space around "the screen".
The question:
Whats the correct zooming distance of "reality"?
:-) Gotcha!!
a) From a distance of 1km, it would probably just be a speck/spot merging into surrounding
b) From a plane, merges with your house/apartment/office into an indistinguishable spot
c) From the centre of Milky Way, indistinguishably merges with the earth & the whole solar system.
d) Now, if you were to use a zoom lens at your current distance, the screen appears much larger
e) Through a quantum camera, it would be atoms/molucles, which when zoomed in further reveals just empty space indistinguishable from space around "the screen".
The question:
Whats the correct zooming distance of "reality"?
:-) Gotcha!!
Sunday, January 10, 2010
Ramana's Interpretation of Shankara's Atma Bodha
Short & powerful text from two of the greatest sages in history.
1. This — Atma Bodha — is meant to fulfil the want of the seekers of liberation who, by their prolonged tapas, have already cleansed themselves of impurities and become
mentally peaceful and free from desires.
2. Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained.
3. Not being opposed to ignorance, karma does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.
4. Owing to ignorance, the Self now appears to be covered up; on the removal of ignorance, the pure Self will shine forth of Itself, like the sun after the dispersal of clouds.
5. The jiva is mixed up with ignorance. By constant practice of knowledge the jiva becomes pure, because knowledge disappears (along with ignorance), as the cleansing
nut with the impurities in the water.But here is the world, how can the Self alone be real and non-dual?
6. Samsara is full of likes and dislikes and other opposites. Like a dream, it seems real for the time being; but, on waking, it vanishes because it is unreal.
Because the dream is negated on waking, I know it to be unreal; but the world persists and I find it only real.
7. So long as the substratum of all, the non-dual Brahman is not seen, the world seems real — like illusory silver in a piece of mother-of-pearl.But the world is so diverse; yet, you say there is One only.
8. Like bubbles rising on the surface of the waters of the ocean, all the worlds arise from, stay in and resolve into the Supreme Being (Paramesa) who is the root cause and prop of all.
9. In the Being-Consciousness-Bliss, which is all permeating, eternal Vishnu, all these diverse objects and individuals appear (as phenomena) like various ornaments
made of gold.Yes, but what about the numberless individual souls?
10. Just as the all-pervading akasa (ether) appears fragmented in different objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains undifferentiated on the limitations falling away, similarly with the single, non-dual ruler of the
senses (seeming to function as gods, men, cattle, etc.). But the individuals have different traits and function according to different conditions.
11. The traits, etc., are also superimposed. Pure water (tasteless by itself) tastes sweet, bitter, salty etc., according to the admixture in it (upadhis). Similarly, race, name status, etc., are all superimposed on the non-dual Self of all. What are these upadhis which play such tricks on the Self? They are gross, subtle and very subtle as described here.
12. The gross body made up of the five gross elements (earth, water, fire, air and ether) is meant to reap the fruits of past actions in the shape of pleasure and pain.
13. The subtle body consisting of the five airs, the mind,intellect, the ten senses and made up of subtle elements is also meant for enjoyment (as in dreams).
14. Inexpressible and beginningless ignorance is said to be the causal body (as in deep sleep). Know the Self to be other than these three upadhis.
If so, why is the Self not evident to me? On the other hand, Sruti says, ‘This Purusha is made up of annarasa (essence of food).’
15. Just as a clear crystal (itself colourless) appears red,blue, yellow, etc., according to the background, so also the Self, pure and untainted, seems to be identical with the body,the senses, the mind, intellect or blissful ignorance (panchakosas) when in contact with them.
16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.
Atman is said to be everywhere. Why should it then be judiciously looked for within the five sheaths?
17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.
18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.
The Self seems to participate in their activities; so he cannot be different from them, nor be their witness.
19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.
To be active, the body etc., must also be intelligent; they are said to be inert. How can they act without the intelligent Self participating in their actions?
20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.
True, the Self alone is intelligence. I know myself to be born,growing, decaying, happy, or unhappy and so on. Am I right?
21. No. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being- Consciousness-Bliss as is the blue in the sky by those who do not discriminate.
22. So also the characteristics of the mind, such as agency, etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.
23. Only when the intellect is manifested, likes and dislikes, pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.
24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.
At some time or other, every individual experiences, ‘I am happy’, and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent
and unchanging?
25. Being-Consciousness is of the Self; the ‘I’ mode or modification is of the intellect; these are distinctly two.However, owing to ignorance, the individual mixes them together and thinks ‘I know’ and acts accordingly.
26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.
27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.
28. Only the Self illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.
If the Self cannot be made known by the intellect, there will be no knower to know the Self and the Self cannot be known.
29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.
If so, every one must be Self-realized, effortlessly, but it is not so.
30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).
31. The whole objective world such as the body, is born of ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman (the Supreme).
32. Being distinct from the gross body, birth, death, old age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc.
33. The srutis declare: ‘I am not the vital air (prana), not the mind, (but) pure (Being).’ Not being the mind I am free from likes and dislikes, fear, etc.
34. ‘I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure.
35. ‘Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken.
36. ‘That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I’.
37. Long, constant practice of ‘I am Brahman only’ destroys all vasanas (latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease.
38. Be dispassionate, keep the senses under control and let the mind not wander; sit in a solitary place and meditate on the Self as infinite and one alone.
39. Keep the mind pure; with keen intellect, resolve all that is objective into the Self and always meditate on the Self as clear and single like ether.
40. Having discarded all names and forms, you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss.
41. Being the same as Consciousness-Bliss, there is no longer any differentiation such as the knower and the known; and the Self shines forth as Itself.
42. If in this manner by process of constant meditation,the two pieces of wood, namely the Self and the ego are rubbed together, the flames from the fire of knowledge burn away the whole range of ignorance.
43. On knowledge destroying ignorance in this way, like the light of dawn scattering the darkness of night, the Self will rise like the sun in all its glory.
44. True, the Self is always here and now; yet it is not apparent, owing to ignorance. On ignorance being destroyed the Self seems as if it were gained, like the necklace on one’s own neck.
45. Just as in darkness a post is mistaken for a man, so is Brahman in ignorance mistaken for a jiva. If, however, the true nature of a jiva is seen, delusion vanishes.
46. Knowledge arising on the experience of reality immediately destroys the ignorant perception of ‘I’ and ‘mine’, which resemble the delusion of direction in darkness.
47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.
How does he then act in the world?
48. Just as clay is the only material from which different utensils are formed (such as pots, jars, etc.), so he sees that the Self, too, is the whole universe and there is nothing but the Self.
49. In order to be liberated while yet alive, the sage should completely eschew the adjuncts (upadhis), and thus gain the real nature of Being-Consciousness-Bliss, like the maggot that turns into a wasp.
50. Having crossed the ocean of illusion and having killed the demons of likes and dislikes, the yogi, now united to shanti (peace), finds delight in the Self and so remains in his own glory.
51. The jivanmukta, freed from all desire for transient,external pleasures, delights in his own Self and remains clear and steady a like lamp in a pot.
52. Like the akasa (ether) which remains untainted by the objects contained therein, the muni (sage) remains untainted by the adjuncts (upadhis) covering him. Being the
all-knower he remains like one that knows not, and moves about like the air uncontaminated by the objects it touches.
53. On the dissolution of the adjuncts (the body, senses,etc.), the sage now freed from particularities merges in the all-permeating Being (Vishnu), like water in water, ether in ether or fire in fire.
54. There is no gain over and above this gain, no pleasure over and above this bliss, no knowledge over and above this knowledge, know this to be Brahman.
55. That on seeing which nothing remains to see, on becoming which there is no more return to samsara, on knowing which nothing remains to know, know that to be Brahman.
56. What fills everything, above, below and around, itself Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman.
57. What remains as immutable, unbroken Bliss, and as one only, that which even the scriptures indirectly denote by the process of elimination as ‘not this, not this’, know the same to be Brahman.
58. Dependent on a fraction of the inexhaustible Bliss of the Atman, all the gods such as Brahma enjoy bliss according to their grades.
59. Like the butter in milk, the objective universe is contained in it; all the activities are based on it alone. Therefore Brahman is all-pervading.
60. What is neither subtle nor gross, short nor long,produced nor spent, what is devoid of form, attribute, caste and name, know it to be Brahman.
61. By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman.
62. Like fire in a piece of red-hot iron, Brahman permeates the whole world in and out and all through, makes it shine and itself also shines by itself.
63. Brahman is distinct from the universe, yet there remains nothing apart from Brahman. Should any other than Brahman appear, it is only an illusion like water in a
mirage.
64. Whatever is seen or heard, it cannot be different from Brahman. True knowledge finds Brahman to be Being-Consciousness-Bliss and one without a second.
65. Only the eye of wisdom can see the omnipresent Being-Consciousness-Bliss, but not the eye of ignorance for a blind eye cannot see the sun.
66. Like gold freed from dross, the jiva (sadhaka) has all his impurities burnt away by the fire of knowledge bursting into flames fanned by sravana, manana and nidhidhyasana (hearing, reflection and contemplation) and now he shines forth by himself.
67. Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all.
68. He who bathes in the clear, warm, ever-refreshing waters of the Atman, which being available everywhere, here and now, need not be sought for in special centres and seasons; such a one remains actionless. He is the knower of all; he pervades all and is ever immortal.
Source: Collected Works Of Sri Ramana Maharshi
1. This — Atma Bodha — is meant to fulfil the want of the seekers of liberation who, by their prolonged tapas, have already cleansed themselves of impurities and become
mentally peaceful and free from desires.
2. Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained.
3. Not being opposed to ignorance, karma does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.
4. Owing to ignorance, the Self now appears to be covered up; on the removal of ignorance, the pure Self will shine forth of Itself, like the sun after the dispersal of clouds.
5. The jiva is mixed up with ignorance. By constant practice of knowledge the jiva becomes pure, because knowledge disappears (along with ignorance), as the cleansing
nut with the impurities in the water.But here is the world, how can the Self alone be real and non-dual?
6. Samsara is full of likes and dislikes and other opposites. Like a dream, it seems real for the time being; but, on waking, it vanishes because it is unreal.
Because the dream is negated on waking, I know it to be unreal; but the world persists and I find it only real.
7. So long as the substratum of all, the non-dual Brahman is not seen, the world seems real — like illusory silver in a piece of mother-of-pearl.But the world is so diverse; yet, you say there is One only.
8. Like bubbles rising on the surface of the waters of the ocean, all the worlds arise from, stay in and resolve into the Supreme Being (Paramesa) who is the root cause and prop of all.
9. In the Being-Consciousness-Bliss, which is all permeating, eternal Vishnu, all these diverse objects and individuals appear (as phenomena) like various ornaments
made of gold.Yes, but what about the numberless individual souls?
10. Just as the all-pervading akasa (ether) appears fragmented in different objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains undifferentiated on the limitations falling away, similarly with the single, non-dual ruler of the
senses (seeming to function as gods, men, cattle, etc.). But the individuals have different traits and function according to different conditions.
11. The traits, etc., are also superimposed. Pure water (tasteless by itself) tastes sweet, bitter, salty etc., according to the admixture in it (upadhis). Similarly, race, name status, etc., are all superimposed on the non-dual Self of all. What are these upadhis which play such tricks on the Self? They are gross, subtle and very subtle as described here.
12. The gross body made up of the five gross elements (earth, water, fire, air and ether) is meant to reap the fruits of past actions in the shape of pleasure and pain.
13. The subtle body consisting of the five airs, the mind,intellect, the ten senses and made up of subtle elements is also meant for enjoyment (as in dreams).
14. Inexpressible and beginningless ignorance is said to be the causal body (as in deep sleep). Know the Self to be other than these three upadhis.
If so, why is the Self not evident to me? On the other hand, Sruti says, ‘This Purusha is made up of annarasa (essence of food).’
15. Just as a clear crystal (itself colourless) appears red,blue, yellow, etc., according to the background, so also the Self, pure and untainted, seems to be identical with the body,the senses, the mind, intellect or blissful ignorance (panchakosas) when in contact with them.
16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.
Atman is said to be everywhere. Why should it then be judiciously looked for within the five sheaths?
17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.
18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.
The Self seems to participate in their activities; so he cannot be different from them, nor be their witness.
19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.
To be active, the body etc., must also be intelligent; they are said to be inert. How can they act without the intelligent Self participating in their actions?
20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.
True, the Self alone is intelligence. I know myself to be born,growing, decaying, happy, or unhappy and so on. Am I right?
21. No. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being- Consciousness-Bliss as is the blue in the sky by those who do not discriminate.
22. So also the characteristics of the mind, such as agency, etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.
23. Only when the intellect is manifested, likes and dislikes, pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.
24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.
At some time or other, every individual experiences, ‘I am happy’, and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent
and unchanging?
25. Being-Consciousness is of the Self; the ‘I’ mode or modification is of the intellect; these are distinctly two.However, owing to ignorance, the individual mixes them together and thinks ‘I know’ and acts accordingly.
26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.
27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.
28. Only the Self illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.
If the Self cannot be made known by the intellect, there will be no knower to know the Self and the Self cannot be known.
29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.
If so, every one must be Self-realized, effortlessly, but it is not so.
30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).
31. The whole objective world such as the body, is born of ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman (the Supreme).
32. Being distinct from the gross body, birth, death, old age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc.
33. The srutis declare: ‘I am not the vital air (prana), not the mind, (but) pure (Being).’ Not being the mind I am free from likes and dislikes, fear, etc.
34. ‘I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure.
35. ‘Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken.
36. ‘That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I’.
37. Long, constant practice of ‘I am Brahman only’ destroys all vasanas (latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease.
38. Be dispassionate, keep the senses under control and let the mind not wander; sit in a solitary place and meditate on the Self as infinite and one alone.
39. Keep the mind pure; with keen intellect, resolve all that is objective into the Self and always meditate on the Self as clear and single like ether.
40. Having discarded all names and forms, you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss.
41. Being the same as Consciousness-Bliss, there is no longer any differentiation such as the knower and the known; and the Self shines forth as Itself.
42. If in this manner by process of constant meditation,the two pieces of wood, namely the Self and the ego are rubbed together, the flames from the fire of knowledge burn away the whole range of ignorance.
43. On knowledge destroying ignorance in this way, like the light of dawn scattering the darkness of night, the Self will rise like the sun in all its glory.
44. True, the Self is always here and now; yet it is not apparent, owing to ignorance. On ignorance being destroyed the Self seems as if it were gained, like the necklace on one’s own neck.
45. Just as in darkness a post is mistaken for a man, so is Brahman in ignorance mistaken for a jiva. If, however, the true nature of a jiva is seen, delusion vanishes.
46. Knowledge arising on the experience of reality immediately destroys the ignorant perception of ‘I’ and ‘mine’, which resemble the delusion of direction in darkness.
47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.
How does he then act in the world?
48. Just as clay is the only material from which different utensils are formed (such as pots, jars, etc.), so he sees that the Self, too, is the whole universe and there is nothing but the Self.
49. In order to be liberated while yet alive, the sage should completely eschew the adjuncts (upadhis), and thus gain the real nature of Being-Consciousness-Bliss, like the maggot that turns into a wasp.
50. Having crossed the ocean of illusion and having killed the demons of likes and dislikes, the yogi, now united to shanti (peace), finds delight in the Self and so remains in his own glory.
51. The jivanmukta, freed from all desire for transient,external pleasures, delights in his own Self and remains clear and steady a like lamp in a pot.
52. Like the akasa (ether) which remains untainted by the objects contained therein, the muni (sage) remains untainted by the adjuncts (upadhis) covering him. Being the
all-knower he remains like one that knows not, and moves about like the air uncontaminated by the objects it touches.
53. On the dissolution of the adjuncts (the body, senses,etc.), the sage now freed from particularities merges in the all-permeating Being (Vishnu), like water in water, ether in ether or fire in fire.
54. There is no gain over and above this gain, no pleasure over and above this bliss, no knowledge over and above this knowledge, know this to be Brahman.
55. That on seeing which nothing remains to see, on becoming which there is no more return to samsara, on knowing which nothing remains to know, know that to be Brahman.
56. What fills everything, above, below and around, itself Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman.
57. What remains as immutable, unbroken Bliss, and as one only, that which even the scriptures indirectly denote by the process of elimination as ‘not this, not this’, know the same to be Brahman.
58. Dependent on a fraction of the inexhaustible Bliss of the Atman, all the gods such as Brahma enjoy bliss according to their grades.
59. Like the butter in milk, the objective universe is contained in it; all the activities are based on it alone. Therefore Brahman is all-pervading.
60. What is neither subtle nor gross, short nor long,produced nor spent, what is devoid of form, attribute, caste and name, know it to be Brahman.
61. By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman.
62. Like fire in a piece of red-hot iron, Brahman permeates the whole world in and out and all through, makes it shine and itself also shines by itself.
63. Brahman is distinct from the universe, yet there remains nothing apart from Brahman. Should any other than Brahman appear, it is only an illusion like water in a
mirage.
64. Whatever is seen or heard, it cannot be different from Brahman. True knowledge finds Brahman to be Being-Consciousness-Bliss and one without a second.
65. Only the eye of wisdom can see the omnipresent Being-Consciousness-Bliss, but not the eye of ignorance for a blind eye cannot see the sun.
66. Like gold freed from dross, the jiva (sadhaka) has all his impurities burnt away by the fire of knowledge bursting into flames fanned by sravana, manana and nidhidhyasana (hearing, reflection and contemplation) and now he shines forth by himself.
67. Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all.
68. He who bathes in the clear, warm, ever-refreshing waters of the Atman, which being available everywhere, here and now, need not be sought for in special centres and seasons; such a one remains actionless. He is the knower of all; he pervades all and is ever immortal.
Source: Collected Works Of Sri Ramana Maharshi
Thursday, January 7, 2010
Top 10 Reasons For The Direct Path
While thinking of all my friends who are following multiple "paths" to get to Enlightenment/ God/ Liberation/ Freedom, I was wondering how I can pitch them the Direct Path - David Letterman style - although not that light. So here is my stab at it. What would be your reasons? Would love to hear your thoughts. Thanks. Here it goes...
10. There is no time to waste. Follow the most Direct Path. (Its true. There is no "time" anyway :-) )
9. Its the easy way out. Or the easy way in. Whatever appeals to you.
8. There cant be a path to who you already are. The so called "direct path" is the pathless path gently reminding your perceived self about your Self.
7. Many/majority of realized sages throughout the history of mankind, irrespective of their "religion", recommend it. Do your own research and its easy to verify.
6. You cant get happiness by doing something, as you are happiness and peace itself.
5. All other "paths" are within the realm of creation. Step outside of the whole box / paradigm instantaneously - focus on the perceiver, don't chase the perceived. There is no end to the perceived which is infinite, but the perceiver is only one.
4. Enlightenment is getting that there is nobody to do anything anyway. So who is going to follow any "path"? The "pathless Direct path" is the only 'choice' left!
3. You don't choose it. It chooses you. You start the dance, at IT chases you thereafter like a true lover!
2. There is nowhere to go & nothing to do be who you are.
1. Sshhhh. Just Be still and know that you are God.
Well, that was my attempt at it. Would love to hear more ideas. Thanks in advance!
10. There is no time to waste. Follow the most Direct Path. (Its true. There is no "time" anyway :-) )
9. Its the easy way out. Or the easy way in. Whatever appeals to you.
8. There cant be a path to who you already are. The so called "direct path" is the pathless path gently reminding your perceived self about your Self.
7. Many/majority of realized sages throughout the history of mankind, irrespective of their "religion", recommend it. Do your own research and its easy to verify.
6. You cant get happiness by doing something, as you are happiness and peace itself.
5. All other "paths" are within the realm of creation. Step outside of the whole box / paradigm instantaneously - focus on the perceiver, don't chase the perceived. There is no end to the perceived which is infinite, but the perceiver is only one.
4. Enlightenment is getting that there is nobody to do anything anyway. So who is going to follow any "path"? The "pathless Direct path" is the only 'choice' left!
3. You don't choose it. It chooses you. You start the dance, at IT chases you thereafter like a true lover!
2. There is nowhere to go & nothing to do be who you are.
1. Sshhhh. Just Be still and know that you are God.
Well, that was my attempt at it. Would love to hear more ideas. Thanks in advance!
Saturday, January 2, 2010
Your despair may be closer to Truth than hope!
Do you feel sometimes that after 20/30/50 years of spiritual practices you have accomplished nothing? Do you feel that you haven't changed or gained anything after all these years of practices? Notice what's that part of you that is unaffected by all the spiritual practices. Notice that silent aware background that is unaffected by everything that has happened in your life so far. May be thats what you are seeking! Your despair may be a more accurate pointing of reality than hope! So dont worry - heads you win, tails your win. You cant go wrong :-)
Tuesday, December 22, 2009
Let the Absolute & Relative You co-exist and watch clarity emerge
There is the Absolute YOU. There is the Relative you. And they co-exist. Get this and you got it all even as you get Nothing!
There is the Absolute YOU.
As the absolute, YOU are awareness/ Nothingness-that-is-infinitely-potent / Nothingness-that-has-infinite-possibilities / Nothingness-in-which-universes-are-created-and-destroyed. That which always exists. You are NOW itself. You are existence, consciousness and pure peace & joy.
There is the Relative/Occurring you.
The "personality" that lives in the relative world of you and me as separate humans. The daily bread winner. The conversation we have about who you and I are as people. Call it the Relative or Occurring or Apparent you - whatever resonates for you.
From the context of the Absolute YOU, the relative personalities are just fiction/illusion/Maya. Made up thoughts. By no one. Just bubbles of thoughts-emotions-body that show up and disappear in the nothingness/space-like-awareness that we are. So why bother one might ask?
Nevertheless, as long as there is a Relative "you" a body-mind-emotions that still shows up / occurs, try allowing for the possibility that both the absolute and relative co-exist. In "my' experience that allowing allows for the manifestation of non-duality in day to day living with ease. It is the bridge between our "day to day lives" and the great non-dual Truth expressed by all realized masters and the essence of all great religions. This "allowing" of both to co-exist is a made up conversation ofcourse, but so what! Something or the other is made up all the time anyway, something or the other shows up in the Absolute awareness/nothingness anyway, so why not allow something that facilitates consistent expression and experience of non-duality in the Relative/Occurring/Apparent world?
From this space of YOU/ME as the Absolute in which the Relative me/you manifests, all conflicts are resolved.
• Is there an individual soul/consciousness? From the context of the Absolute, No. From the context of the Relative, yes.
• Is there Karma? Is there Rebirth? Do we need to seek? Is there a seeker? Is there a Guru? Does the world exist? Does abundance thinking matter? Does the law of attraction work? Same answer as above!
Can you allow for the possibility that the Absolute and Relative co-exist? It might seem ridiculously obvious to those who get it or feel "almost there (or here!)". But just try allowing for the absolute and relative to co-exist and notice how the questions - the ripples/disturbances in the water - settle down and clarity emerges.
Thanks to Charlie Hayes in particular for triggering this blog. Thanks and gratitude to all the teachers in the Relative world (super long list - Shankara, Ramana, Nisargadatta, Yogananda, Werner Erhard, Francis Lucille, Sailor Bob, Gilbert Schultz, John Wheeler, Hazelwood and many others) and the One Absolute Guru!
There is the Absolute YOU.
As the absolute, YOU are awareness/ Nothingness-that-is-infinitely-potent / Nothingness-that-has-infinite-possibilities / Nothingness-in-which-universes-are-created-and-destroyed. That which always exists. You are NOW itself. You are existence, consciousness and pure peace & joy.
There is the Relative/Occurring you.
The "personality" that lives in the relative world of you and me as separate humans. The daily bread winner. The conversation we have about who you and I are as people. Call it the Relative or Occurring or Apparent you - whatever resonates for you.
From the context of the Absolute YOU, the relative personalities are just fiction/illusion/Maya. Made up thoughts. By no one. Just bubbles of thoughts-emotions-body that show up and disappear in the nothingness/space-like-awareness that we are. So why bother one might ask?
Nevertheless, as long as there is a Relative "you" a body-mind-emotions that still shows up / occurs, try allowing for the possibility that both the absolute and relative co-exist. In "my' experience that allowing allows for the manifestation of non-duality in day to day living with ease. It is the bridge between our "day to day lives" and the great non-dual Truth expressed by all realized masters and the essence of all great religions. This "allowing" of both to co-exist is a made up conversation ofcourse, but so what! Something or the other is made up all the time anyway, something or the other shows up in the Absolute awareness/nothingness anyway, so why not allow something that facilitates consistent expression and experience of non-duality in the Relative/Occurring/Apparent world?
From this space of YOU/ME as the Absolute in which the Relative me/you manifests, all conflicts are resolved.
• Is there an individual soul/consciousness? From the context of the Absolute, No. From the context of the Relative, yes.
• Is there Karma? Is there Rebirth? Do we need to seek? Is there a seeker? Is there a Guru? Does the world exist? Does abundance thinking matter? Does the law of attraction work? Same answer as above!
Can you allow for the possibility that the Absolute and Relative co-exist? It might seem ridiculously obvious to those who get it or feel "almost there (or here!)". But just try allowing for the absolute and relative to co-exist and notice how the questions - the ripples/disturbances in the water - settle down and clarity emerges.
Thanks to Charlie Hayes in particular for triggering this blog. Thanks and gratitude to all the teachers in the Relative world (super long list - Shankara, Ramana, Nisargadatta, Yogananda, Werner Erhard, Francis Lucille, Sailor Bob, Gilbert Schultz, John Wheeler, Hazelwood and many others) and the One Absolute Guru!
Subscribe to:
Posts (Atom)
