Kavyakanta Ganapati Muni Says Ramana Maharshi Is A Good Cook

Sometime in 1942, a devotee asked Bhagavan why the slokas in “Chatvarimsat” though they are only forty in number are in different metres. Smilingly Bhagavan said, “Oh that! Nayana wanted to write a “Ramana Satakam” (100 slokas) with each set of ten slokas in different metres and selected the required metres for the purpose.

He then began writing one sloka in each metre and slowly added some more slokas as and when he felt like writing but could not complete the work. By the time he passed away it was found there were only 40 slokas.

These were gathered together by me and named as “Chatvarimsat”. This is being recited every morning before the Upanishad Parayana. What to do? A number of his writings remained incomplete similarly. That was his way of doing things.” “In one or two places there are ten slokas at a stretch in one metre. How come?” asked the devotee.

“Yes, yes. In one dasakam (series of ten slokas) he wrote only two slokas in a lighter vein saying ‘Bhuvana bhupate, bhagavatah krite, bhavasi pachako yamavatam pate,’ (Oh! Lord of Sannyasa! You are like a cook in the services of God). ‘Narapasooniman ahami tadayan,parasivodanam vithanushe pachan’, (You are demolishing the egos of the human animals and cooking meals for Parama Siva).You see, that means I am a good cook.

Nayana has styled me a cook. How strange! Perhaps Arunachaleswara was till then eating human beings uncooked and now he has got in me an expert cook. Nayana means I cook well and tastefully and serve it to the Lord. Good! He can eat the food with great relish. A nice cook indeed,” said Bhagavan with a smile.

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

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Which one to erase? By Ramana Maharshi Disciple Viswanathan

The inner instruments consisting of mind(thoughts),Buddhi(intellect),chittam(memory) and ahamkara(I notion) known in sanskrit as antharkarna and collectively known as mind.Now the question arises which of the four affects jnani and ajnani and which one has to be erased.

- With regards to manas(thoughts), a person cannot recognize objects without the thought of that object.When we see an object,unless the thought of object is recognized by the mind, the eye cannot recognize the object.For example if my concentration is else where and at that moment if somebody passes in front of me and later if i am asked whether i have noticed a person passing in front of me , i will say that I have not noticed anybody passing me since my thoughts were elsewhere even though my eyes were wide open.Hence manas(thoughts) need not be erased.

-With regard to buddhi(intellect), both jnani and ajnani have to have buddhi, other wise one cannot differentiate between right & wrong, good and bad,dharma & adharma.Hence, buddhi also need not be erased.

-With regard to Chittam(memory) also,both jnani and ajnani should have memory otherwise one cannot recollect the events.Hence, chittam also need not be erased.

- With regard to ahamkara or the I notion also known as individuality or Ego,the jnani does not have Ego or I notion whereas agnani has very strong ego. This ego or individualitry also known as I notion is the one which identifies with self and claims itself to be the self(I notion) and also identifies with objects including the body and claims everything as mine.Bhagavan wants us to erase this ego only and not other three components of antharkarna.

- Now,unless one knows what is ego, he cannot erase it.Then how to recognize the ego?It can be easily identified.For example,if we sit for meditation,for some time the mind will be in a state free from thoughts.Suddenly an entity will pop up (rise) within and if we are not vigilant, that entity will immediately identify with objects and we will go along with the thought of objects.

That entity, the subject is the ego also known as ahamkara or I notion & is the root cause of all misery in life and Bhagavan wants this ego only to be erased.The rise of this ego is due to inherent tendencies also known as vasanas or imprints.As long as vasanas are there, ego cannot be erased.

- However,we should not lose hope since our savior, Bhagavan has given an unique method to erase the ego.Here, Bhagavan says that whenever thought appears, instead of going along with thought, he wants us to obsere to whom the thought comes and when we get the answer I, Bhagavan wants us to observe from where the I notion has come up.Then,the mind(ego or ahamkara or I notion) will merge in its source.

For some time there will be a complete silence for some time and again, due to vasanas, the mind will project thought and again we have to repeat the method given by Bhagavan.

By this repeated practice,Bhagavan says that mind (ego or I notion)will get its power to remain in its source( Self).This is Self enquiry as per Bhagavan.Bhagavan wants us not to obsere the thought and instead wants us to observe the thinker.

- Once the EGO is gone for ever then man becomes god.An easy definition for God is : MAN MINUS EGO IS GOD.

Source: http://www.arunachala-ramana.org/forum/index.php?topic=5935.msg0#new

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Suryanarayana Raju: Self-inquiry is the process of dissolution of ego in Self awareness

We live with the ego,in ego,centered in the ego.We say "I","I" without knowing
its import.We do not know the nature of "I" but we go on announcing "I am,I am".

So this type of I amness is false because we do not know who this "I" is.So the one who says "I" is a false "I".Many think that Self-inquiry is to find out really "who am i".

In Self-inquiry if we can cling to "I" thought constantly other thoughts are rejected.So the whole bundle of thoughts which is commonly called ego is rejected,negated just by clinging to "I" thought.So if we go on inquiring "who am i" like that we are bound to find that ego is ephemeral.

So this inquiry leads to dissolution of false "I" i.e ego, in awareness.Once we are aware of the ego process a distance is created between our consciousness and the ego and we no longer give energy to it.

Ego is not self sustaining entity unlike the Self,so if energy supply is stopped
because we are aware of it,it subsides slowly and naturally and it lasts for quite sometime even after energy supply is cut to it till its past momentum comes to zero level.

Many feel that they get some answer by doing "who am i' inquiry if they go on doing it sincerely.There is going to be no answer.It is only that the question and the questioner will dissolve.Then there will be no one to ask the question "who am i".

When you existentially that false 'I' is not,the "real I" opens.When the ego is not,you are for the first time encountering your being.That being is a conscious void.So when you become aware of ego it dissolves.

Try to find out whether there is any center in you that you can call your "I".Go deep down within yourself,go on trying to find out where is this "I',Where is the abode of this ego.So Self-inquiry is the process of negating the false 'I',it is not a technique in literal sense.

When you are an ego,you are like a peak.Ego means you are above every one else
whether they recognize it or not.Because you feel like a peak nothing can enter you.
With Self-inquiry we find that ego does not exist.Then one becomes a depth,a valley,a vacant space,like a conscious sky which cannot be bound to anything.

We can bind somethingness but we cannot bind nothingness.When we find our being which is nothing but bottomless vacuum,in that void the whole existence begins to pour into our being from everywhere.

This type of feeling that we are a conscious void happens when we surrender our ego to a mater and he begins to flow into us immediately.

If we cannot feel energy flowing into we must know well that we have not surrendered our ego to the master who is none other than your own Self.

Once we know that through surrender we receive something unknown,unbelievable,unexpected,never even dreamed of, then we surrender to
the existence totally.(Poorna saranagathi).So surrendering to the master gives you the courage for total surrender.

So Self-inquiry is the process of dissolving the false "I" in Self awareness which implies surrendering of ego to the Self awareness.In this way "when you are not as the ego",for the first time you are "as you really are".

About the Author

Sri Suryanarayana Raju is interested in Self-Enquiry in the light of Sri Ramana Maharshi,Osho,JK.He wrote two books on "Self-Enquiry" and "Commented on Upadesa Saram and Akshara Mana Malai". available for download at http://www.esnips.com/ web/ramana-maharshi

http://www.facebook.com/Arunachalasiva

Source: http://www.facebook.com/note.php?note_id=416613621864

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Ramana Maharshi Says Manonasha(Destruction Of The Mind) Is Not Absolute Destruction

D: That means the manonasha or the ahamkara nasha. The destruction of the mind or of the ego you speak of is then not an absolute destruction.

M: Yes. The mind gets clear of impurities and become pure enough to reflect the truth, the real Self.This is impossible when the ego is active and assertive.

Source: Book Extracts (Sat-Darshana-Bashya and Talks with Maharshi)

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Pure awareness--Ego awareness and Self-inquiry By Sri Surya Narayana Raju

Above Photo of Dr Raju Garu is taken In the garden of JK center.

Suppose on a plain paper we mark a zero with a pencil,we feel that zero mark is really zero.If we carefully observe even when we think that mark of pencil indicates zero with no value its background is plain paper which is there even before marking zero by the pencil and it will be there even after erasing the pencil mark of zero.

Similarly on the screen of awareness for functional purpose awareness mind is created whose essential nature is nothingness.That mind gives direction to the awareness so that awareness can function in the fleeting phenomenal reality.Mind has an utilitarian value in the phenomenal reality because awareness acts through it,just like pencil mark of zero on the plain paper has utilitarian value.Noe if we want have only plain paper we have to erase the pencil mark of zero.

Similarly if we want to know the nature of awareness which is the background of mind,first we must know the nature of mind which is nothingness.Once we know that a gestalt in our attitude happens and we observe the nature of awareness which is the background of the mind.

We direct our attention towards the source of mind which is awareness.The real can be known only through the false, so the ego is a must. One has to pass through it. It is a discipline. The real can be known only through the illusion. You cannot know the truth directly.

First you have to know that which is not true. First you have to encounter the untrue. Through that encounter you become capable of knowing the truth. If you know the false as the false, truth will dawn upon you. So you have two centers. One center you come with, which is given by existence itself. That is the self. And the other center, which is created by the society, is the ego.

It is a false thing - and it is a very great trick. Through the ego the society is controlling you. You have to behave in a certain way, because only then does the society appreciate you. You have to walk in a certain way; you have to laugh in a certain way; you have to follow certain manners, a morality, a code. Only then will the society appreciate you, and if it doesn't, you ego will be shaken. And when the ego is shaken, you don't know where you are, who you are.

The others have given you the idea. That idea is the ego.That which is given by the existence is the screen of awareness.That which is written on your screen by the society is the false center of awareness or ego.If we are aware that our essential nature is screen of awareness that which is written on the screen will not affect us.

Suppose there is news paper,we can see the letters on it and forget for the time being that writing and reading of letters are possible only because paper is there to write or read something on it.If we are aware of the fact then gestalt happens and we recognize that paper is the background of all these letters.Just as letters written with white chalk piece on a black board are very clear,we can see the contents of the mind,its thoughts,feelings with the background of awareness which is possible in Self-inquiry.

The ego is not individual. Ego is a social phenomenon - it is society, its not you. But it gives you a function in the society, a hierarchy in the society. And if you remain satisfied with it, you will miss the whole opportunity of finding the self.

And that's why you are so miserable. Try to understand it as deeply as possible, because this has to be thrown. And unless you throw it you will never be able to attain to the self. Because you are addicted to the center, you cannot move, and you cannot look at the self. This throwing is possible only through Self-inquiry.

Sri Surya Narayana Raju Warns Us Regarding Neo-advaitins ( Neo Means Mordern)

Note : Neo-advaitins understanding is a perverted one.As long as mind is there its projection of world is there which functions according to natural laws.Nobody is beyond above these laws.

a) Once one elephant charged at Adi Sankara,he immediately ran and climbed a tree to save his body.

b) JK used to hit his head against a wall unable to bear very severe headache and asked god to relieve it by taking prana from his body.

c) Lord Krishna ran away from Delhi to Madhura when he heard King Jarasandha is coming to kill him.

d) Totapuri who conferred non-dual Self knowledge to Ramakrishna tried to commit suicide by jumping into Ganges but Ramakrishna saved him through his yogic power by lowering the level of Ganges.

All these are Self realized masters.The phenomenal reality has its own reality.(Vyavaharika satya).

Neo advaitins are new group of idiots talking about Self without having any Self experience and having no comprehensive understanding on this subject.

All forms of idiocy is possible in USA and it is having a more of entertainment value than real exposition on Advaita.

Once Adi Sankara is walking through a street saying "Sivoham',"Sivoham",a man behind him repeated the same.

To teach him a lesson Adi Sankara took boiling tin and swallowed it and continued his walk as usual.The man behind him is afraid to see this unexpected event and stopped imitating Adi Sankara.

Neo Advaitins are just like parrots repeating the words of great masters without any understanding.Take no notice of them.

About the Author

Sri Suryanarayana Raju is interested in Self-Enquiry in the light of Sri Ramana Maharshi,Osho,JK.He wrote two books on "Self-Enquiry" and "Commented on Upadesa Saram and Akshara Mana Malai". available for download at http://www.esnips.com/ web/ramana-maharshi

http://www.facebook.com/Arunachalasiva

Source: http://www.facebook.com/note.php?note_id=413347701864

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Atma Vichara Patikam (Eleven Verses on Self-Enquiry) a Tamil work of Ramana Maharshi Disciple Sri Sadhu Om

1. Thinking is a mentation (vritti) ; being is not a mentation ! If enquired ‘Who thinks ?’, thinking will come to an end ! Even when thoughts do not exist, do not you exist? To remain thus in the source of thoughts is the state of Self- abidance (nishtha) ! Be thus!

2 He who thinks is the individual soul (jiva); he who is,is the Supreme (brahman) ! If the thinker thinks with great love of That which is still, this thought, the love
to be, will become the thought free thought which kills all thinking. When the thinker thus dies with all his thoughts, to remain surviving him is union with the
Supreme (siva-sayujyam) !

3. He who thinks ‘I (am so-and-so)’ is himself one among the thoughts. Of all thoughts, the thought ‘I (am so-andso)’ is the very first. The jiva who thinks ‘I (am so-and- -so)’ is only our reflection. For, we never think ‘I (am this or that)’ when we shine as That (the Supreme).

4. This thought, ‘I (am the body)’, does not exist in deep sleep. This thought, ‘I (am the body)’, does not exist in the true state of jnana either. Since it rises and slips away in between (two such states), this ‘I’ is unreal;hence, this ‘I’ is only a thought.

5. The waxing of this thought ‘I’ is indeed the waxing of misery! This thought ‘I’ alone is what is called the ego.It is only because of non-enquiry that this ‘I’ has come into existence and is flourishing ! If, instead of being favoured, it is enquired into, ‘What is this !?’, it will disappear, losing its existence.

6. The second and third persons (the objects) live only because of the root, the first person (the subject or ego).If the fickle mind turns towards the first person, the first person will become non-existent and That which really exists will then shine forth. This indestructible, real Self is Jnana.

7. To think of second and third persons is sheer foolishness, for by thinking of second and third persons the mental activities (mano-vritlis) will wax. (On the other hand,) attending to the first person is equal to committing suicide, for only by enquiring into the first person will the ego itself die.

8. Attending to second and third persons instead of turning towards and attending to the first person is an attention based only upon ignorance (ajnana). If you ask, “Then is not the attention to the ego also an attention based upon ignorance? So why should we attend to this ‘I?’, then listen.

9. The reason why this ‘I’ dies when enquired into, ‘What am I? is as follows: This thought ‘I’ is a reflected ray of Jnana (Self), (and it alone is directly connected with Self, whereas the other thoughts are not); (so) when the attention goes deeper and deeper within along the ray ‘I’, its length decreases more and more, and when the
ray I’ dies that which shines as ‘I’ is Jnana.

10. Do not perform any action thinking ‘It should be done by me’. Nothing is done by you, (for) you are simply nothing ! By knowing this first, if you avoid the rising of doership, then everything will be done well by Him and your peace will remain undisturbed !

11. When scrutinizing ‘What is real?’, nothing in the world is (found to be) real; Self alone is real (satyam).Therefore, let us renounce everything and ever remain
unshakably as the reality (sat). This alone is the service enjoined upon us by Sri Ramana, our eternal Lord!

Source: The Path of Sri Ramana PART ONE The Jñana aspect of the teaching By Sri Sadhu Om

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Ramana Maharshi says to perform worldly duties so long as one has the feeling of ego,love and hatred

17th May, 1949

Letter 243

A young lady, by name Rajamma, the daughter of Thiruppapuliyur Krishnaswami Iyer, a devotee who has been coming to the Ashram off and on, came here recently, rented a house in Ramananagar and began staying all alone in that house.

It seems there were differences between herself and her husband and, as they had no children, she came away in 1945, saying that she would remain permanently in Bhagavan’s presence. She was the only daughter of her parents. Perhaps because they were too old, or because of some other reason, the parents could not come to stay here permanently.

As they felt it was not proper to allow their middleaged daughter to stay all alone here, they were writing letters to her saying that she should stay either with her husband or with them. They had no objection to her going to Bhagavan for darshan now and then but they were unwilling to let her stay here permanently. She used to inform Bhagavan about all this and say that she did not feel like going back.

For some time Bhagavan kept quiet as if he had not heard her properly.

At last one day he said, “Look here. You have elders who want you there, but you insist on staying here. You may do as you please. Stay if you like or go if you want to. Why tell me all this? Your parents have been visiting this place for a very long time. If they come here and ask me, ‘Swami, what is this?’, what can I tell them?” She was upset by what Bhagavan said and went out.

Immediately after that, Bhagavan looked at Ramachandra Iyer and said,“When the parents advise her either to stay with her husband or with themselves, what is the use of her coming and telling me all this? What can I do? Will they not think that instead of advising her properly, Swami has kept her near himself? Both the parents are old. She is the only child. Whoever asked her to discard her duties and stay alone here? Whoever asked her to come here?”

Is it not clear from this that Bhagavan wants everyone to perform worldly duties so long as one has the feeling of ego and also the feeling of love and hatred?

Bhagavan wants everyone to perform worldly duties so long as one has the feeling of
ego and also the feeling of love and hatred?

Sources:

1) Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI
2) Arunachala's Ramana Volume VIII Book

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GURU VACHAKA KOVAI About Significance Of Sacred Vibhuti (Holy Ash)

1) When the fictitious ego, who has accumulated tendencies from the beginningless past,is burnt by the Fire of Jnana, that Reality which alone remains within is the Sacred Vibhuti.This you should know.

Sadhu Om: Vibhuti represents Self, which alone shines after the ego’s destruction.

2)The Supreme Lord having taken the form of the Guru,lights the Fire of Jnana through His Supreme Speech [Para Vak], proclaiming without words the One Syllable,and thus burns the ego within the pure heart of His disciple. The Vibhuti He gives is the restoration of Self.

Sadhu Om:Vibhuti is prepared by burning cowdung in an airtight oven. In Saiva Siddhanta the jiva is generally known as the ‘cow’,so the cow-dung used here symbolises the jiva’s vasanas, which when burnt to ashes, leave only Self.

3) Those who wear such Vibhuti are unequalled in all respects in this world. Such Vibhuti, which is Reality,the thought-free and wonderful Jnana, is eternal divine wealth.

4) When the insentient ego turns inwards through Self-attention and dies, the Fire of Jnana burns in the Heart and consumes all the three worlds in its blazing red flame, which is the significance of the red kumkum.

Michael James: The three worlds are heaven, earth and the nether regions.

Source: GURU VACHAKA KOVAI The Light of Supreme Truth or THE COLLECTION OF GURU’S SAYINGS translated from original Tamil By Sadhu Om and Michael James

Guru Vachaka Kovai is the biggest collection of Bhagavan’s spoken teachings that was thoroughly checked and revised by him during his lifetime. As such it has a unique place in the Ramana literature.

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Ramana Maharshi Says Intellect Cannot Help To Know What Is Beyond Itself

1st February, 1939

Talk 618.

A gentleman from Hardwar: When I go on analysing myself I go beyond the intellect, and then there is no happiness.

M.: Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.

D.: I understand it. But there is no happiness beyond it.

M.: The intellect is the instrument wherewith to know unknown things.But you are already known, being the Self which is itself knowledge;so you do not become the object of knowledge. The intellect makes you see things outside, and not that which is its own source.

The intellect is useful thus far, it helps you to analyse yourself, and no further. It must then be merged into the ego, and the source of the ego must be sought. If that be done the ego disappears. Remain as that source and then the ego does not arise.

D.: There is no happiness in that state.

M.: ‘There is no happiness’ is only a thought. The Self is bliss, pure and simple. You are the Self. So you cannot but be bliss; being so,you cannot say here is no happiness. That which says so cannot be the Self; it is the non-Self and must be got rid of in order to realise the bliss of the Self.

D.: How is that to be done?

M.: See wherefrom the thought arises. It is the mind. See for whom the mind or intellect functions. For the ego. Merge the intellect in the ego and seek the source of the ego. The ego disappears. ‘I know’ and ‘I do not know’ imply a subject and an object. They are due to duality. The Self is pure and absolute, One and alone. There are no two selves so that one may know the other. What is duality then?

It cannot be the Self which is One and alone. It must be non-Self.Duality is the characteristic of the ego. When thoughts arise duality is present; know it to be the ego, and seek its source.

The degree of the absence of thoughts is the measure of your progress towards Self-Realisation. But Self-Realisation itself does not admit of progress; it is ever the same. The Self remains always in realisation.

The obstacles are thoughts. Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realised. So thoughts must be checked by seeking to whom they arise. So you go to their Source, where they do not arise.

Source: Talks With Ramana Maharshi Book

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Ramana Maharshi Says Ego Will Develop If One Thinks That One Knows Everything

31st December, 1945

During the first week of last month, on one morning, an ignorant traveller came to the Ashram and, after staying here for two or three days, and in accordance with the saying “satra bhojanam matha nidra” (eating in choultries, sleeping in mutts)
went away to eat and stay elsewhere, but was all the same coming here for some days enjoying the bliss of staying near and having the darshan of Bhagavan. Before leaving this town he approached Bhagavan one day with great hesitation and said, in humble tones, “Swami, the people sitting here always ask you something and you give them some replies. When I see that, I also feel tempted to enquire, but I do not know what to ask you. How then can I get mukti?”

Bhagavan, looking at him endearingly and smiling, said,“How do you know that you do not know anything?” He said,“After I came here and heard the questions asked by all these people and the replies Bhagavan is pleased to give them, the feeling that I do not know anything has come upon me.” “Then it is all right. You have found out that you do not know anything; that itself is enough. What more is required?” said Bhagavan. “How to attain mukti by that much alone, Swami?” said the questioner. “Why not? There is some one to know that he does not know anything. It is sufficient if you could enquire and find out who that someone is. Ego will develop if one thinks that one knows everything. Instead of that, isn’t it much better to be conscious of the fact that you do not know anything and then enquire how you could gain moksha?”

He felt happy at that and went his way. That questioner might or might not have understood the essence of that Bhagawathvani (the voice of the Lord) but, for us people here,those words were echoing in our heart of hearts like mantraksharas (letters of the gospel).

Sources:

1) Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

2) Arunacha's Ramana Volume V Book

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Ramana Maharshi : How Did We Get The Body

12th July, 1938

Talk 501.

A young Mysorean asked:

D.: How did I get this body?

M.: You speak of ‘I’ and the ‘body’. There is the relationship between the two. You are not therefore the body. The question does not occur to the body because it is inert. There is an occasion when you are not aware of the body - namely, in deep sleep. The question does not arise then. Nevertheless you are there in sleep. To whom does the question arise now?

D.: The ego.

M.: Yes. The body and the ego rise up together and sink together. There is an occasion when you are not associated with the ego in deep sleep.Now you are associated with the ego. Of these two states which is your real state? You are present in sleep and the same “You” is present now too. Why should the doubt arise now and not then? You are right in saying that it is for the ego. You are not the ego. The ego is intermediate between the Self and the body. You are the Self. Find out the origin of the ego and see if the doubt persists.

Sri Bhagavan added after a few minutes: The answer, according to sastras, will be that the body is due to karma. The question will be how did karma arise? We must say “from a previous body” and so on without end. The direct method of attack is not to depend on invisible hypotheses but to ask “Whose Karma is it? Or whose body?” Hence I answered in this manner. This is more purposeful.

Source: Talks With Ramana Maharshi Book

Readers interested are requested to read below articles as well

http://prashantaboutindia.blogspot.com/2009/09/ramana-maharshi-answers-to-how-did.html

http://prashantaboutindia.blogspot.com/2009/05/ramana-maharshi-says-only-obstacle-is.html

http://prashantaboutindia.blogspot.com/2009/04/ramana-maharshi-supports-sanyasa-for.html

http://prashantaboutindia.blogspot.com/2009/04/ramana-maharshi-says-solitude-is-for.html

http://prashantaboutindia.blogspot.com/2009/09/ramana-maharshi-says-to-give-up-all.html

http://prashantaboutindia.blogspot.com/2009/08/ramana-maharshi-explains-what-is-meant.html

http://prashantaboutindia.blogspot.com/2009/12/ramana-maharshi-says-if-ego-vanishes.html

http://prashantaboutindia.blogspot.com/2009/03/ramana-maharshi-says-it-is-ego-which.html

http://prashantaboutindia.blogspot.com/2009/10/sri-ramakrishna-says-unless-one.html

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-says-one-who-divested.html

http://prashantaboutindia.blogspot.com/2009/03/self-ego-and-true-self-by-ramana.html

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Ramana Maharshi says Ego is like a caterpillar

Talk 286.

D.: How is realisation made possible?

M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego. In the case of an ignorant man it identifies itself with an object simultaneously with its rise.It cannot remain independent of such association with objects.

This association is ajnana or ignorance, whose destruction is the objective of our efforts.If its objectifying tendency is killed it remains pure, and also merges into the source.The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea).This must go before good results follow.

D.: How to eradicate it?

M.: We exist in sushupti(deep sleep) without being associated with the body and
mind. But in the other two states we are associated with them. If one with the body, how can we exist without the body in sushupti?

We can separate ourselves from that which is external to us and not from that which is one with us. Hence the ego is not one with the body. This must be realised in the waking state.

The ego in its purity is experienced in intervals between two states or two thoughts. Ego is like that caterpillar which leaves its hold only after catching another. Its true nature can be found when it is out of contact with objects or thoughts. Realise this interval with the conviction gained by the study of avasthatraya (the three states of consciousness).

D.: How do we go to sleep and how do we wake up?

M.: Just at nightfall the hen clucks and the chicks go and hide themselves under her wings. The hen then goes to roost in the nest with the chicks in her protection. At dawn the chicks come out and so does the hen. The mother-hen stands for the ego which collects all the thoughts and goes to sleep. At sunrise the rays emerge forth and are collected again at sunset. Similarly, when the ego displays itself, it does so with all its paraphernalia. When it sinks, everything disappears with it.

Source: Talks With Ramana Maharshi Book

Readers interested are requested to read below articles as well

http://prashantaboutindia.blogspot.com/2009/05/ramana-maharshi-says-only-obstacle-is.html

http://prashantaboutindia.blogspot.com/2009/04/ramana-maharshi-supports-sanyasa-for.html

http://prashantaboutindia.blogspot.com/2009/04/ramana-maharshi-says-solitude-is-for.html

http://prashantaboutindia.blogspot.com/2009/09/ramana-maharshi-says-to-give-up-all.html

http://prashantaboutindia.blogspot.com/2009/08/ramana-maharshi-explains-what-is-meant.html

http://prashantaboutindia.blogspot.com/2009/12/ramana-maharshi-says-if-ego-vanishes.html

http://prashantaboutindia.blogspot.com/2009/03/ramana-maharshi-says-it-is-ego-which.html

http://prashantaboutindia.blogspot.com/2009/10/sri-ramakrishna-says-unless-one.html

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-says-one-who-divested.html

http://prashantaboutindia.blogspot.com/2009/03/self-ego-and-true-self-by-ramana.html

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Ramana Maharshi says "one who divested the ego and yet retains individuality" is a deceitful stratagem

Talk 208.

It is enough that one surrenders oneself. Surrender is to give oneself up to the original cause of one’s being. Do not delude yourself by imagining such source to be some God outside you. One’s source is within yourself. Give yourself up to it. That means that you should seek the source and merge in it. Because you imagine yourself to be out of it, you raise the question “Where is the source?”

Some contend that the sugar cannot taste its own sweetness and that a taster must taste and enjoy it. Similarly, an individual cannot be the Supreme and enjoy the Bliss of that state; therefore the individuality must be maintained on the one hand and God-head on the other so that enjoyment may result! Is God insentient(Devoid of feeling and consciousness) like sugar? How can one surrender oneself and yet retain one’s individuality for supreme enjoyment?Furthermore they say also that the soul, reaching the divine region and remaining there, serves the Supreme Being. Can the sound of the word “service” deceive the Lord? Does He not know? Is He waiting for these people’s service? Would not He - the Pure Consciousness - ask in turn: “Who are you apart from Me that presume to serve Me?”

Still more, they assume that the individual soul becomes pure by being divested of the ego and fit for being the body of the Lord. Thus the Lord is the Spirit and the purified souls constitute His body and limbs! Can there be a soul for the souls? How many souls are there? The answer must be, “There are many individual souls and One Supreme Soul.” What is soul in that case? It cannot be the body, etc. What remains over after all these are eliminated must be said to be the soul.Thus even after realising the soul as that which cannot be discarded,the Supreme Soul must be known to exist. In that case, how was the soul realised to be the ultimate reality after discarding all that was alien to it? Should this be right, the soul which was described as that inalienable reality is not the true soul.

All such confusion is due to the word ‘soul’ (atma). The same word atma is used to signify the body,the senses, the mind, the vital principle, the individual soul and the Supreme Being. This wide application of the word has given rise to the idea that the individual soul (jivatma), goes to constitute the body of the Supreme (Paramatma). “I, O Arjuna! am the Self, seated in the heart of all beings; ...” (Bhagavad Gita, X-20). The stanza shows that the Lord is the Atma (Self) of all beings. Does it say, “the Self of the selves”? If, on the other hand, you merge in the Self there will be no individuality left. You will become the Source itself. In that case what is surrender? Who is to surrender what and to whom? This constitutes devotion, wisdom, and investigation.

Among the Vaishnavites too, Saint Nammalvar says, “I was in a maze,sticking to ‘I’ and ‘mine’; I wandered without knowing my Self. On realising my Self I understand that I myself am You and that ‘mine’ (i.e., my possessions) is only You.”

Thus - you see - Devotion is nothing more than knowing oneself. The school of Qualified Monism also admits it. Still, adhering to their traditional doctrine, they persist in affirming that the individuals are part of the Supreme - his limbs as it were. Their traditional doctrine says also that the individual soul should be made pure and then surrendered to the Supreme; then the ego is lost and one goes to the
regions of Vishnu after one’s death; then finally there is the enjoyment of the Supreme (or the Infinite)!

To say that one is apart from the Primal Source is itself a pretension; to add that one divested of the ego becomes pure and yet retains individuality only to enjoy or serve the Supreme, is a deceitful stratagem. What duplicity is this - first to appropriate what is really His, and then pretend to experience or serve Him! Is not all this already known to Him?

Source: Talks With Ramana Maharshi Book

Readers interested are requested to read below articles as well

http://prashantaboutindia.blogspot.com/2009/05/ramana-maharshi-says-only-obstacle-is.html

http://prashantaboutindia.blogspot.com/2009/04/ramana-maharshi-supports-sanyasa-for.html

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-says-ego-is-like-that.html

http://prashantaboutindia.blogspot.com/2009/04/ramana-maharshi-says-solitude-is-for.html

http://prashantaboutindia.blogspot.com/2009/09/ramana-maharshi-says-to-give-up-all.html

http://prashantaboutindia.blogspot.com/2009/08/ramana-maharshi-explains-what-is-meant.html

http://prashantaboutindia.blogspot.com/2009/12/ramana-maharshi-says-if-ego-vanishes.html

http://prashantaboutindia.blogspot.com/2009/03/ramana-maharshi-says-it-is-ego-which.html

http://prashantaboutindia.blogspot.com/2009/10/sri-ramakrishna-says-unless-one.html

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-says-one-who-divested.html

http://prashantaboutindia.blogspot.com/2009/03/self-ego-and-true-self-by-ramana.html

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Ramana Maharshi Says About "Thought-free" State

26th January, 1936

Talk 146.

In reply to Miss Leena Sarabhai, a cultured Indian lady of high rank,Sri Bhagavan said: The state of equanimity is the state of bliss. The declaration in the Vedas ‘I am This or That’, is only an aid to gain equanimity of mind.

D.: So, it is wrong to begin with a goal: is it?

M.: If there be a goal to be reached it cannot be permanent. The goal must already be there. We seek to reach the goal with the ego, but the goal exists before the ego. What is in the goal is even prior to our birth, i.e., to the birth of the ego. Because we exist the ego appears to exist too.

If we look on the Self as the ego then we become the ego, if as the mind we become the mind, if as the body we become the body.It is the thought which builds up sheaths in so many ways. The shadow on the water is found to be shaking. Can anyone stop the shaking of the shadow? If it should cease to shake you would not notice the water but only the light. Similarly to take no notice of the ego and its activities, but see only the light behind. The ego is the I-thought. The true ‘I’ is the Self.

D.: The difficulty is to be in the thought-free state.

M.: Leave the thought-free state to itself. Do not think of it as pertaining to you. Just as when you walk, you involuntarily take steps, so too in your actions; but the thought-free state is not affected by your actions.

In Yoga Vasishtha it is said, “What is Real is hidden from us, but what is false, is revealed as true.” We are actually experiencing the Reality only; still, we do not know it. Is it not a wonder of wonders?

The quest “Who am I?” is the axe with which to cut off the ego.

Source: Talks With Ramana Maharshi Book

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Ramana Maharshi Says One Becomes Whatever He Desires (Yat Bhavam Tat Bhavati)

On seeing various disputations and arguments amongst inmates in the Asram, a devotee asked Bhagavan Ramana: "Why these people are behaving like this, even after coming to the Asram?" Bhagavan Ramana said smilingly, "What to do?All that is inside has to come out.Even without anything inside, nothing will come out.Whether it is good or bad that is coming out, it is all good for them."

Once, Annamalai Swami asked Bhagavan Ramana:

"How come some devotees, who are doing service to Bhagavan and even staying with Him, since a long time, go into bad habits?"

Bhagavan Ramana replied:

"What to do? Even Jaya, Vijaya, who were ever in the presence of Maha Vishnu, in Vaikunta, became demons? It is all the play of unkilled ego."

The devotee further asked:"Jnanis are like mirror. So all the thoughts of the people nearby, be they good or bad, are coming out, is it not?"

Bhagavan answered: "Yes.The thoughts of good and bad people are reflecting in My Presence. What can one do about it?I shall give you an example.Whenever Annamalai Swami came into the Hall,I asked him some details about the construction work.Once a devotee asked me, "Why are you always asking Annamalai Swami, about construction details, without giving him any upadesa?",I answered: "What to do?Whenever he comes inside the Hall,I only see buildings and not Annamalai Swami.Further, only when I ask details about construction activities, he is satisfied.It does not mean that he is not doing meditation or vichara.His thoughts are always about construction and he gets satisfied if I ask him for such details with great interest.His bhavana is satisfied.Yat bhavam, tat bhavati"

The same Annamalai Swami was, after 12 years, instructed by Bhagavan to do atma vichara.He did it faithfully, all his doubts were clarified and he attained Self Realization in a few years therefter!

Sources:

1) Sri Ramansramam - Vazhvum Ninaivum - Tamil.Suri Nagamma.

2) Sri Ramana Ninaivugal - Tamil - Annamalai Swami.

Readers are requested to read below article as well

http://prashantaboutindia.blogspot.com/2009/07/ramana-maharshi-says-each-reflects-his.html

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Ramana Maharshi Says To Ask For Omission Of Name As "Author In A Book" Is As Much Egoism As To Desire Its Inclusion

Mr. V. Ananthachari took immense pains in the printing of Telugu,Sri Ramana Gita. When his services were appreciatively referred to in the Preface of the proposed book, he pleaded hard with Bhagavan Ramana that his name should not be mentioned.

Bhagavan Ramana told him: "Why do you worry? To ask for omission of your name is as much egoism as to desire its inclusion. So let it be. After all,who knows who is Ananthachari?"

Source: Arunachala's Ramana. Boundless Ocean of Grace.Volume No. 3. Sri Ramanasramam, Tiruvannamalai.

Once Viswanatha Swami's brother,who was a Gandhian came to the Asramam.It was lunch time. Despite being a brahmin, this gentleman in order to show, that he was a true Gandhian wanted to sit in the non-brahmin's row.Bhagavan Ramana said: To show yourself as above casteism and to deliberately sit in non brahmins row is also egoism as it is egoism to sit in brahmin's row.If you want,you can sit beside me, (perpendicular to both the rows, facing all).Viswanatha Swami's brother quietly shifted to brahmin's row!

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