Lingza Chokyi's Near-Death Experience In Tibet

http://www.near-death.com/experiences/buddhism02.html

A curious phenomenon, little known in the West, but familiar to Tibetans, is the delok. In Tibet, delok means returned from death, and traditionally deloks are people who seemingly "die" as a result of an illness, and find themselves traveling in the bardo - one of many Tibetan Buddhist afterlife states. They visit the hell realms, where they witness the judgment of the dead and the suffering of hell, and sometimes they go to paradises and Buddha realms. They can be accompanied by a deity, who protects them and explains what is happening. After a week the delok is sent back to the body with a message from the Lord of Death for the living, urging them toward spiritual practice and a beneficial way of life. Often the deloks have great difficulty making people believe their story, and they spend the rest of their lives recounting their experiences to others in order to draw them toward the path of wisdom.

The biographies of some of the more famous deloks, such as Dawa Drolma, one of the great lamas of the century. At the age of 16 she fell ill and died, but returned to her body after five days. For the benefit of others she recorded every detail of her experiences in the bardo and pure realms. The experiences of deloks were often sung all over Tibet by traveling minstrels. A number of aspects of the delok correspond not only with, as you would expect, the bardo teachings, such as the Tibetan Book of the Dead, but also with the near-death experience. Dawa Drolma is the author of the book, Delog: Journey to Realms Beyond Death, the source for the information on this web page.

Lingza Chokyi was a famous delok who lived in the sixteenth century.In her biography she tells how she failed to realize she was dead, how she found herself out of her body, and saw a pig's corpse lying on her bed, wearing her clothes. Frantically she tried in vain to communicate with her family as they set about the business of the practices for her death. She grew furious with them when they took no notice of her and did not give her a plate of food. When her children wept, she felt a "hail of pus and blood" fall, which caused her intense pain.

She tells us she felt joy each time the practices were done, and immeasurable happiness when finally she came before the master who was practicing for her and who was resting in the nature of mind, and her mind and his became one. After a while she heard someone whom she thought was her father calling to her, and she followed him. She arrived in the bardo realm, which appeared to her like a country. From there, she tells us, there was a bridge that led to the hell realms, and to where the Lord of Death was counting the good or evil actions of the dead. In this realm she met various people who recounted their stories, and she saw a great yogin who had come into the hell realms in order to liberate beings.

Finally Lingza Chokyi was sent back to the world, as there had been an error concerning her name and family, and it was not yet her time to die. With the message from the Lord of Death to the living, she returned to her body and recovered, and spent the rest of her life telling of what she had learned. The phenomenon of the delok was not simply a historical one; it continued up until very recently in Tibet.

There are many similarities to the teachings of the afterlife as revealed by the Tibetan Book of the Dead and NDE.

In the NDE, the mind is momentarily released from the body, and goes through a number of experiences akin to those of the mental body in the "bardo of becoming."

NDEs very often begins with an out-of-body experience: people can see their own body, as well as the environment around them. This coincides with what the Tibetan Book of the Dead describes. In the bardo of becoming, the dead are able to see and hear their living relatives, but are unable, sometimes frustratingly, to communicate with them.The mental body in the bardo of becoming is described in the Tibetan Book of the Dead as being "like a body of the golden age," and as having almost supernatural mobility and clairvoyance. NDErs also find that the form they have is complete and in the prime of life.They find also that they can travel instantaneously, simply by the power of thought.

In the Tibetan teachings, the mental body in the bardo of becoming meets other beings in the bardo. Similarly, NDErs are often able to converse with others who have died.

In the bardo of becoming, as well as many other kinds of visions, the mental body will see visions and signs of different realms. A small percentage of those who have survived a NDE describe visions of inner worlds, paradises, and cities of light with transcendental music.

Of course, the most astounding similarity is the encounter with the Being of Light, or the "Clear Light" as described in the Tibetan Book of the Dead. According to the Tibetan teachings, at the moment of death, the Clear Light dawns in all its splendor before the dying person. It says: "Oh son/daughter of an enlightened family ... your Rigpa is inseparable luminosity and emptiness and dwells as a great expanse of light; beyond birth or death, it is, in fact, the Buddha of Unchanging Light." Tibetan teachings stress that by recognizing yourself as this Clear Light, you will attain liberation from the cycle of reincarnation. Many NDErs are convinced the Being of Light is their Higher Self.This is certainly in agreement with the Tibetan teachings.

The life review appears again and again in NDE reports, and demonstrates so clearly the inevitability of karma and the far-reaching and powerful effects of all our actions, words, and thoughts.

The central message that NDErs bring back from their encounter with death, or the presence of the Being of Light, is exactly the same as that of Buddha and of the bardo teachings: that the essential and most important qualities in life are love and knowledge, compassion and wisdom.

The bardo teachings tell us that life and death are in the mind itself. The confidence which many NDErs seem to have after this experience reflects this deeper understanding of mind.

Not all NDE reports today, however, are positive, and this corresponds to the Tibetan teachings as well. Some people report terrifying experiences of fear, panic, loneliness, desolation, and gloom, all vividly reminiscent of the descriptions of the bardo of becoming.

In many NDE reports, a border or limit is occasionally perceived; a point of no return is reached. At this border the person then chooses (or is instructed) to return to life, sometimes by the presence of light.Of course in the Tibetan bardo teachings there is no parallel to this, because they describe what happens to a person who actually dies.It has been said the NDE can be viewed as an evolutionary device to bring about a transformation in humanity as a whole, over a period of years, in millions of persons (Ring, 1985).

Whether this is true or not depends on all of us: on whether we really have the courage to face the implications of the NDE and the bardo teachings, and by transforming ourselves we transform the world around us, and so, by stages, the whole future of humanity.

"One in all, All in one, If only this is realized, No more worry about not being perfect!" - the Third Patriarch of Zen

Source: Delog: Journey to Realms Beyond Death By Dawa Drolma

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The Four Gatekeepers to Moksha

Rama, there are four gatekeepers at the entrance to the Realm of Freedom (Moksha). They are selfcontrol,spirit of enquiry, contentment and good company.The wise seeker should diligently cultivate the friendship of these, or of at least one of them.

VASISTHA continued:

With a pure heart and a receptive mind,and without the veil of doubt and the restlessness of the mind, listen to the exposition of the nature and the means of liberation,O Rama. For, not until the Supreme Being is realised will the dreadful miseries of birth and death come to an end.

If this deadly serpent known as ignorant life is not overcome here and now, it will give rise to interminable suffering not only in this but in countless lifetimes to come. One cannot ignore this suffering, but one should overcome it by means of the wisdom that I shall impart to you.

Self-control

Self-control, O Rama, is the best remedy for all physical and mental ills. When there is self-control, even the food you eat tastes better, else it tastes bitter. He who wears the armour of self-control is not harmed by sorrow.

He who even while hearing, touching, seeing, smelling and tasting what is regarded as pleasant and unpleasant,is neither elated nor depressed-he is self-controlled. He
who looks upon all beings with equal vision, having brought under control the sensations of pleasure and pain, is selfcontrolled.He who, though living amongst all is unaffected by them, neither feels elated nor hates even as one is during sleep-he is self-controlled.

Enquiry

Enquiry (the second gatekeeper to liberation) should be undertaken by an intelligence that has been purified by a close study of the scripture, and this enquiry should be unbroken. By such enquiry the intelligence becomes keen and is able to realise the supreme; hence, enquiry alone is the best remedy for the long-lasting illness known as samsara.

The eye of spiritual enquiry does not lose its sight even in the midst of all activities; he who does not have this eye is indeed to be pitied. It is better to be born as a frog in the mud, a worm in dung, a snake in a hole, than to be without this eye. What is enquiry? To enquire thus: "Who am I? How has this evil of samsara (repetitive history) come into being?" is true enquiry. Knowledge of truth arises from such enquiry; from such knowledge there follows tranquility in oneself; and then there arises the supreme peace that passeth understanding and the end of all sorrow.

(Vichara or enquiry is not reasoning or analysis: it is directly looking into oneself.)

Contentment

Contentment is another gatekeeper of liberation. He who has quaffed the nectar of contentment does not relish craving for sense pleasures; no delight in this world is as sweet as contentment which destroys all sins.

Satsanga

Satsanga (company of the wise, holy and enlightened persons) is yet another gatekeeper of liberation. Satsanga enlarges one’s intelligence, destroys one’s ignorance and one’s psychological distress. Whatever be the cost how-ever difficult it may be, whaterver obstacles may stand in its way, satsanga should never be neglected. For,satsanga alone is one’s light on the path of life. Satsanga is indeed superior to all other forms of religious practices,like charity, austerity, pilgrimage and the performance of religious rites.

These four-contentment, satsanga (company of wise men), the spirit of enquiry, and self-control-are the four surest means by which they who are drowning in this ocean
of samsara can be saved. Contentment is the supreme gain. Satsanga is the best companion to the destination.

The spirit of enquiry itself is the greatest wisdom. And,self-control is supreme happiness. If you are unable to resort to all these four, then practice one: by the diligent practice of one of these, the others will also be found in you. The highest wisdom will seek you of its own accord.Until you tame the wild elephant of your mind with the help of these noble qualities, you cannot have progress towards the supreme even if you become a god, demigod or a tree. Therefore, O Rama, strive by all means to cultivate these noble qualities.

Source: From Vasistha’s Yoga, by Swami Venkatesananda

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Silence is the Nature of the Muni

Muni is one who has controlled his mind. That which is the quality of a Muni is silence. That is the meaning of the word 'Mounam'. Since the general view is that the greatest of the qualities of a Muni is not talking, mounam has come to mean 'not talking'.

Even if it is the quality of one who has controlled his mind, that helps people like us too who have not controlled our mind to reach that stage.

The Upanishad says that the Muni who is also a Brahmajnani, gives up both the
states of remaining silent and not remaining silent. First, he learns, becomes a
pundit (scholar), debates a lot and gets to know the truth. Then he gives up
talk and his scholarship and goes into 'Nishta'.

Then when he becomes a Brahmajnani, he gives up mounam and absence of mounam also, says the Upanishad.If it is said like this, how is it possible? Either one should give up mounam and speak or should give up talking and observe mounam. How is it possible to give up both? We will know it only when we reach that jnani's state. He will not have something like the mind at all.

Therefore, he will have no thought or desire that either he should talk or should not talk. Even if he happens to talk by way of upadesam, he will not think he has spoken.

Even if Parasakti makes him sit in a more silent state like Dakshinamurti, he will not think he is observing mouna vratham. This is the state which is said to be one in which mounam (silence) and amounam (non-silence) have been given up.

That is a goal which is far distant for us. In practice, we should observe mouna
Upavasam for sometime.

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Ramana Maharshi About Mind Control

D.: How can the rebellious mind be brought under control?

M.: Either seek its source so that it may disappear or surrender that it may be struck down.

D.: But the mind slips away from our control.

M.: Be it so. Do not think of it. When you recollect yourself bring it back and turn it inward. That is enough.

No one succeeds without effort. Mind control is not one's birthright. The successful few owe their success to their perseverance.

Source : Talks with Sri Ramana Maharshis, Talk No. 398

Source 2: http://www.arunachala.org/newsletters/2011/?pg=mar-apr#article.2

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Yoga Vasishta Speaks About Burden Of Mind

Lord Rama says:

Bharo avivekina shastram Bharo Jnanam cha raghinah
ashantasya mano bharo, bharo atmavido vapuh

The scriptures are a burden for the one who has no descrimination.
Knowledge is a burden for one who has no dispassion.

Mind is a burden for one who has no peace.
Even the body is a burden for the one who does not know the Self.

ahamkara vashat aapat ahamkarat duradhayah
ahamkara vashat eeha na ahamkaat paro ripuh

All calamities are due to ahamkara, all anguish is due to ahamkara.
ahamkara is the cause for all desires, there is really no enemy other than ahamkara.

Also as bhagavan ramana says

Small desires such as the desire to eat, drink and sleep and attend to calls of nature, though these may also be classed among desires, you can safely satisfy. They will not implant vasanas in your mind, necessitating further birth. Those activities are just necessary to carry on life and are not likely to develop or leave behind vasanas or tendencies. As a general rule, therefore, there is no harm in satisfying a desire where the satisfaction will not lead to further desires by creating vasanas in the mind.(Day by Day with Bhagavan, 12th April, 1946)

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Dr Surya Narayana Raju About Role Of Thoughts In Our Daily Life

Our nature is thought-free,actionless,non-dual Self consciousness "I am".It is the basic form of Self consciousness.It is adjunct free.This essential Self consciousness "I am" when mixed with adjuncts like body and mind,a compound consciousness results which is devoid of Self knowledge i.e this compound consciousness has only object knowing capacity without the knowledge of the nature of basic form of consciousness.

This compound consciousness is mind centered around the imaginary experience of ourselves as a body.To function in the phenomenal reality thought is required for this compond consciousness.But the problem arises when we use thought where it has no role to play.

For example the state of anger,fear etc are result of thought activity.So they
cannot be corrected by thought.But thought tries to manipulate anger or fear etc by suppressing it or justifying it.This type of effort is a struggle to transform the anger or fear into their opposite states.Here thought has no role to play.Just the
perception of anger or fear etc is enough.

In perception we don't do anything psychologically in form of thought activity.
It is simple looking into the state of anger or fear etc without the interference of thought and the burden of psychological past.Here what is required is stilling of thought which is brought about by perception.Stilling of thought is not an action of will.When anger happens,it happens.You cannot do anything about it.

By being aware of this inward insufficiency "be with the anger" with awareness.When we are aware we don't give energy to the anger but rather we will be aware of the factors which are resulting in a state of anger.In that very awareness of network of anger we go beyond anger.Any effort by thought to correct the anger is a distraction from being "aware" of the anger.So effort in the psychological arena is a struggle to transform the "what is" like anger and fear,violence etc to what should be.In this struggle definitely there is unhappiness and misery.When saints say thought brings misery and unhappiness all this is implied.

They do not mean to say thought has no role to play in the outside phenomenal reality,if we want to go back to our house from office thought is required,to draft a message like this thought is required.Thought and body are the tools in the hands of consciousness but thought and body are not our essential nature.

We continue to exist in our basic form of consciousness without them.Till you experience your basic form of consciousness for yourself you continue to doubt whether such a state exist at all.Self-inquiry is meant to make you experience your basic form of consciousness and to function from that center instead of functioning from the ego which is to function from the burden of psychological past which is essentially limited.

When we function from a limited entity our action is limited and never complete and such an action however sincere results in incomplete action which results in duality,conflict and perennial strife.So thought should be used where it has a role to play in physical dimension like technology,fulfilling the basic needs of the body but it should not be used as an instrument to solve the psychological problems born out of relating with others with a separative feelings.If one tries to manipulate there with thoughts misery is certain.

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=424600896864

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Ramana Maharshi Says Unless The Realization Is Eternal It Cannot Be Much Helpful

Q: Many visitors here tell me that they get visions or thought-currents from you. I have been here for the last month and a half and still I have not the slightest experience of any kind. Is it because I am unworthy of your grace?

A: Visions and thought-currents are had according to the state of mind. It depends on the individuals and not upon the universal presence. Moreover, they are immaterial. What matters is peace of mind.What is realization? Is it to see God with four hands, bearing a conch, a wheel and a club? Even if God should appear in that form, how is the disciple's ignorance wiped out ? The truth must eternal realization. The direct perception is ever-present experience.

God himself is known when he is directly perceived. It does not mean that he appears before the devotee in some particular form. Unless the realization is eternal it cannot serve any useful purpose. Can the appearance of God with four hands be eternal realization? It is phenomenal and illusory.

There must be a seer. The seer alone is real and eternal.Let God appear as the light of a million suns. Is it pratyaksha [direct experience]? To see a vision of God the eyes and the mind are necessary. It is indirect knowledge, whereas the seer is direct experience. The seer alone is pratyaksha.

Source: Be as you are – The teachings of Sri Ramana Maharishi By David Godman

My Friend Subramanian.R wants to add few more points

Some devotee asked Bhagavan: "Bhagavan! What will you do if Arunachaleswara comes before you? What will you ask Him or say?"

Bhagavan smiled and said: "I would say, O Arunachala! Do not keep this business of coming and going before me. Please stay put in my Heart."

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Ramana Maharshi Disciple About Self-inquiry---Witnessing consciousness--Pure Awareness

The body-mind complex of human being is a product of evolution.During the process of that evolution that entity gathers so many habits and tendencies that survive the physical death.

Mind will not be free of those tendencies and the consciousness of mind is limited and apparently imprisoned by those tendencies unless they are spent up by the mental and physical activity.So the tendencies are the source of mental activity and so physical activity as well.

So every human being is born with innate tendencies and he is getting identified with those tendencies and with the body which is the vehicle to execute the work for spending up of tendencies.So human is born to act.Tendencies direct our action.

We can do those acts unconsciously,habitually,mechanically or consciously,non-mechanically,non-habitually.We can practice doing things consciously.Vipassana is a method which helps us to do things consciously,first we try to be conscious of gross things like actions of the body,its breath etc,which later endows us the capacity to be conscious of subtle things like thoughts,emotions,feeling even as they arise.

In Self-inquiry we try to be conscious of subtle things directly which is possible for those with already having subtle intellect.Bhagawan clearly pointed out that Self-inquiry is not for everybody in general population.

In Self-inquiry we don't indulge in suppression of thoughts but we try to be conscious of thoughts,emotions,feelings.Consciousness(Spruha) is a quality of the mind.So we can practice such mental consciousness by being conscious of what we are doing physically,mentally,emotionally.Our ordinary activity is an unconscious
activity,mechanical,robot like.Once a retired military man is carrying a basket full of eggs for selling in the market.

One naughty child said "attention".Immediately the military man made a military salute and the basket fell down and eggs are destroyed.Majority of us so used to act mechanically from the past memory like that.

If we can bring such acts to the conscious level by cultivating mental consciousness,then such act becomes witnessing.Bhagawan says mind has a conscious aspect and a dynamic aspect.

The conscious aspect is the witnessor and the dynamic aspect are represented by breath(Prana) and thought.That is why breath and thought are interrelated because they arise from the same source.

In his death experience Bhagawan witnessed the dynamic aspect of mind in form of thought of death fear.Then dynamic aspect came to a standstill and both breath and thought are stopped.

From that witnessing state which is dual he immediately jumped into awareness which is non-dual state in a timeless dimension.This immediate jumping into pure consciousness which is adjunct-less from a dual state of witnessing is a rare event in spiritual history.Usually it takes very long time to gather courage to make a jump into the unknowable entity of pure conscious being.

When we cultivate conscious aspect of mind it becomes a witnessor to the dynamic aspect of the mind.So witnessing is an act,you are doing it,the ego is there.So the phenomenon of witnessing is divided between the subject and the object.It is a relationship between the subject and the object.

Today during my morning walk i observed dark monsoon clouds passing southwards,it is raining with beautiful smell of earth,a very pleasant atmosphere with different types of birds flying playfully and sparkling in the background of dark clouds.

I heard beautiful singing of birds,their exchange of sounds between them, greenery
of the trees,a human praying with a mike in his hand,a school bus passing through the road.All this seeing,hearing of birds,smelling of earth,feeling the cool air are all part of witnessing.

So mind and senses are channels for flow of consciousness with its intrinsic quality of witnessing.When i perceive all these i don't have any other thoughts but i am very much there as the center of perception of all these and so i am the subject and the things perceived are the objects.In a way i am witnessing without any judgement just seeing the facts as they are.

When i am lost in thoughts for few moments that witnessing,that perception is lost for the time being even though the object is there before us obviously.Again i am conscious and started witnessing again.

This is possible when we cultivate mental consciousness.That cultivation of mental consciousness is in our hands and we have that much freedom.In Self-inquiry also in the initial stages there is a subject,a center from which we observe the thoughts which are objects of the perception of the witnessor.

Sometimes during Self-inquiry we are lost in jungle of thoughts and we no longer witness the thought because we become one with the thoughts.Again we comeback to senses and start witnessing the thoughts.There is no need to make it a problem for going astray like this and getting frustrated.

This is part of Self-inquiry.We cannot be in a state of witnessing all the time uninterruptedly in the early stages of Self-inquiry.Witnessing is also an activity but it is a higher activity when compared to ordinary activity.In this ordinary activity is done consciously.

Mind as such is a medium of duality.It is always conscious(Spruha) of something and there is always someone who is conscious.Mind as such is a source of all duality,all divisions whether they are between the subject and the object,activity or inactivity,consciousness or unconsciousness.Every type of duality is mental.

Consciousness(Spruha) is a means towards witnessing.(Sakshi tattwa).If we begin to be conscious of the activities of body-mind complex we achieve witnessing.Witnessing comes as a consequence,a by product of consciousness.

The more we become conscious,the more we go into witnessing,the more we come to be a witness.Witnessing will become a method to land in our natural state non-dual pure awareness.If we become conscious of our own consciousness,it goes on increasing and the unconsciousness goes on decreasing.

This is exactly what happens in Self-inquiry.If we become 100% conscious,we become a witness.Once we come to a stage of witnessor jumping into pure awareness(Aeruka) is easy and witnessing is a means to achieve pure awareness and in this there is no limitation to consciousness because the limiting factors become extinct.

So we lose the "doer",we lose the subjectivity,we lose the egocentricity.The pure awareness is a consciousness without any center,without any source,without any motivation.So in pure awareness mind dissolves in it and becomes a part of that and there is no entity to be conscious about it.

Some Ramana devotees say that we must be aware of awareness.Do they know the import of such statement?So in Self-inquiry ordinary doing is brought to conscious level and is witnessed by witnessing consciosnes which is dual in nature but that higher doing witnessing through which we can transcend the mind and land in pure awareness of Self which is there waiting for you and draws you towards itself which is your source
of being.

Then you are in a state of non-doing,Summa iru.Sitting silently and doing nothing and bliss overflows without any center and flows undirected.This is our natural state of being.

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=422538236864

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Ramana Maharshi Disciple About Destruction of the mind (Manonasa).

If the mind is cleared of tendencies there is no obstruction to the reflection of effulgence of self and in vedantic jargon it is called manonasa(destruction of the mind),it should not be understood as a literal destruction. Mind will be there but ego is annihilated. It is the tendencies that cause spurious growth of the ego which interferes with the reflection of self effulgence.

Destruction of tendencies amounts to destruction of the ego. In English it is termed as no mind state(Amanaska state in vedantic jargon).In this state all physiological functions continue through mind but only the anomaly of volition(sankalpa) and doubt(vikalpa) is destroyed forever.

Source: The Book On Self Enquiry By Sri Surya Narayana Raju

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Swami Sivananda Tells To Shave The Mind

The mind is the all in all. Its mastery leads to the renunciation of all. True renunciation is in the abnegation of the mind. It consists in renouncing all desires and egoism, not world existence. Through such mental abnegation you will be able to free yourself from pain. Then will come immortality in life - the enjoyment of the infinite delight of existence free from ego, founded on the oneness of all in Brahman.

Sanyasa (renunciation) is a mental state only. It is gerua (or colouring) of the heart and not of the cloth alone. He is a sanyasi who is free from passion and egoism, who possesses all the satvic qualities, even though he lives with the family and in the world. If you have a stainless mind you are a sanyasi (a renunciate), whether you live in a forest or in a city, whether you wear white cloth or an orange coloured robe, whether you shave your head or keep a long tuft of hair.

Shave the mind. This consists of getting rid of all attachment, passion, egoism, infatuation, lust, greed, anger, etc. Vedanta does not want you to renounce the world; it wants you to change your mental attitude. It wants you to give up this illusory feeling of `I- ness' and `mine-ness'.

Mind is a mass of objectified desires. Desire in the mind to eat has manifested as the tongue, the teeth and the stomach. Desire in the mind to walk has manifested as legs and feet. Control the mind and you control the desires. Eyes can only see. Ears can only hear.

Tongue can only taste. Nose can only smell. Skin can only touch. The five senses are blended in the mind and the mind directly sees, hears, smells, tastes and feels. It does this quite independent of the senses.

Understand clearly the aim of your life. Chalk out the line of work that is congenial to your aim. Then you should work hard to realise that ideal. Have your ideal ever before you and try, every second, to live up to it.

Develop a strong desire to remove carelessness and forgetfulness from your character. Have confidence in your own powers and faculties. Keep your mental poise in the world, without consideration of failure, without consideration of gain or loss, pleasure or pain.

Have the mind always rooted in God, amidst all the activities of life.

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Ramana Maharshi About Maya And Mind

D: It is stated that the existence of the world is false,an illusion, Maya, but we see the world day after day.How can it be false?

B: By false it is meant that the conception of the world is a superimposition on reality, as the idea of a snake is superimposed on the reality of a rope, in darkness (in ignorance). That is Maya, illusion.

D: What is Maya? Illusion?

B: Seeing ice without seeing that it is water is illusion,Maya. Therefore saying things like killing the mind or anything like that also has no meaning, for after all mind also is part and parcel of the Self.

Resting in the Self or inhering in the Self is mukti, getting rid of Maya.Maya is not a separate entity. Absence of light is called darkness,so also absence of Knowledge, Illumination etc., is called ignorance, illusion or Maya.

Source: CRUMBS FROM HIS TABLE By RAMANANANDA SWARNAGIRI

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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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Swami Sivananda About MENTAL FACTORY

Now I will take you to the most wonderful mental factory. It is very close to you; it is a wonder of wonders. Even a rank materialist, if he is very sincere, will be turned into a perfect theist, instantly, if he closes his eyes for a moment and seriously reflects on the working of this marvellous factory. The Kena Upanishad opens with the following lines: "Who is the Director of this mind? Who gives Light and Power to this mind?" It goes on "Brahman is the Mind of minds, the Prana (life) of pranas, the Eye of eyes, the Ear of ears."

What a bold philosophy. At once it raises man to an unerring solution for all the different problems of life. The four mahavakyas (great utterances): "Prajnanam brahma" (consciousness is the Absolute); "aham brahma asmi" (I am the Absolute); "tat twam asi" (that thou art); "ayam atma brahma" (the Self is the Absolute), infuse power and joy into the hearts of all hearers. They produce drastic changes in your life. Then you will laugh at the vain pomp, the empty glory and the artificial and miserable life of a rich man.

The eyes and the ears are the gate-keepers of this mental factory - they are the `way in' and mouth is the `way out'. Eyes and ears bring inside the mental factory matters for manufacture. Light and sound vibrations are brought inside through these two avenues.

First of all they are made into `percepts' by the mind. They are then presented to the intellect. The intellect converts these `percepts' into `concepts' or ideas. These ideas are expressed by the outside gatekeeper, the organ of speech.

The external physical eyes and ears are mere instruments. But the real visual and auditory centres are in the brain and in the astral body - these are the real senses. Understand this point well. The intellect receives these materials from the mind and presents them to the purusa or Atman (the Self), who is behind the screen.

The mind is the head clerk of this mental factory. He has ten clerks, the five jnana indriyas (senses) to bring news from the facts outside. The facts are placed by the mind before the intellect, who places them before the purusa (inner self). A message comes back from the purusa to the buddhi (intellect). Buddhi decides and determines, and then gives the answer back to the mind, for execution. The five karma indriyas (organs of speech, hands, feet, genitals and anus) execute the order of the mind who is their master.

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Another Zen Story Regarding Mind

Hogen, a Chinese Zen Master, lived alone in a small temple in the country. One day four travelling monks appeared and asked if they might make a fire in his yard to warm themselves.

While they were building the fire, Hogen heard them arguing about subjectivity and objectivity. He joined them and said: " There is a big stone. Do you consider it to be inside or outside your mind?"

One of the monks replied: "From the Buddhist view point, everything is an objectivity of mind, so I would say that the stone is inside my mind."

Hogen then observed: "Your head must feel very heavy, if you are carrying round a stone like that in your mind!"

Source: Zen Flesh and Zen Bones. Paul Reps. Penguin. London.

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Ramana Maharshi Devotee Swami Chidbhavananda Shares His Experiences

Swami Chidbhavananda joined the Ramakrishna Order at a very young age. Later he established his own Asramam near Tiruchi which is flourishing. His birth centenary was celebrated recently.

IT WAS in the year 1922 that a few of us religiously inclined college students undertook a pilgrimage from Madras to Tiruvannamalai for a darshan of Ramana Maharshi. The Asramam was then in its initial stage. An august person was seated on a raised platform, and it was evident he was the sage whom we had come to see.

Around him on the floor were seated a number of devotees, all intently looking at him, and we found our places among them. Silence reigned supreme. The presiding deity of the Asramam was the author of that silence, hence its perfection. This was a novel experience for us, but we took to this congenial environment quite happily.

There was no such thing as a formal introduction of newly arrived devotees. As others did, we sat quietly. Maharshi turned his penetrating gaze at us off and on. We felt ourselves highly blessed by his benign look. Occasionally he spoke a word or two, which was always pertinent and to the point. But his silence was more eloquent. An occasional smile revealed his bliss.

Visiting devotees often brought packets of sugar-candy or some such thing and offered them to him. He would help himself to a tiny piece from the packet and pass it on to the assembled group. Then and there it would be shared by the entire lot.

I made deeper personal contact with the Maharshi in the year 1928. I had renounced the world in 1923 and joined the Ramakrishna Math. In 1926 I entered the order of sannyasa.

From 1926 to 1940 I was in charge of the Ramakrishna Asramam at Ootacamund. During that period, when I travelled between Ootacamund and Madras, I took as many opportunities as possible to go to Tiruvannamalai in order to see the Maharshi. I was not inclined to talk much with him; being seated in his presence was more than sufficient. Occasionally he spoke, but his silence was what I sought and prized every time I went to him. A purified enquirer made a rich harvest of the blissful calmness that prevailed in his presence.

The Maharshi occupied a couch in a corner of a middle-sized hall in the Asramam. Barring this corner the entire hall was at the disposal of the visiting public, and anybody could go into the hall at any time of the day or night. Visiting devotees would quietly steal in, sit for a while in quiet meditation and then leave unobtrusively. One day a man following the path of devotion came in and occupied a place very near the sage. Then he unburdened all that lay buried in his heart.

His speech was choked with feeling. He poured forth, "I have gone on pilgrimage all over the land. I have been regular in my spiritual practices. Many a sleepless night have I passed in prayer. Still to this day I have had no mercy from the Lord. I am forlorn." He cried bitterly, but Maharshi sat unconcerned. Eventually all his suppressed feelings were worked out, and then in a measured voice the sage said, "Strange man. He cries – what is there to sob about? Instead of being poised in the blissful Self, he goes on wailing." This observation had a telling effect. The man saw that his problem was self-created, and a new chapter in his life started.

On another occasion a talkative man made his appearance in the hall. He chose to sit near the sage and unceremoniously raised a question, "Bhagavan, what is your view on birth control?" There was no answer, so the man explained at length the importance of the topic. Again getting no reply, he continued until he could say no more, and then fell silent. Silence reigned supreme in the hall. In the midst of this silence, Maharshi asked, "Do you know death control?" There was no response.

One day it was suggested to Maharshi that no spiritual progress could ever be made without sadhana, or spiritual discipline. After a pause he made these observations:

"Mind it is that binds man, and the same mind it is that liberates him. Mind is constituted of sankalpa and vikalpa, desire and disposition. Desire shapes and governs disposition. Desire is of two kinds – the noble and the base. The base desires are lust and greed. Noble desire is directed towards enlightenment and emancipation. Base desire contaminates and clouds the understanding. Sadhana is easy for the aspirant who is endowed with noble desires. Calmness is the criterion of spiritual progress. Plunge the purified mind into the Heart. Then the work is over. This is the essence of all spiritual discipline!"

During one of my visits I was seated at some distance from Maharshi. There were many devotees in the hall and the usual silence prevailed. I remembered his injunction to "Plunge the pure mind into the Heart," and decided to practise it then. I gazed at him and he gazed back at me. What followed was indescribable. His body seemed a glass case from which a blissful brilliance streamed out. More than half an hour passed this way. It was an experience unique and unforgettable.

It confirmed Ramakrishna's statement that spiritual experience can be transmitted from one person to another in the manner in which material things are handed over.

Bharata Varsha is ever the bestower of spirituality on mankind. Ramana Maharshi is verily a true spiritual son of this holy land, who spontaneously and impersonally showered benediction on mankind.

— The Mountain Path, Jayanthi, 1998

Source: http://www.arunachala.org/newsletters/2010/?pg=jul-aug#article.5

My Spritual Friend Subramanian R garu wants to add few more points

Swami Chidbhavananda is quite popular in Tamizh Nadu.In fact,right from early 60's after he left SRK Math, he has been running a Sri Ramakrishna Tapovanam, in a small town on the banks of Kaveri river, called Tirupparaithurai, about 20 kms from Tiruchy.

He published a bulky hard bound book, a commentary on Srimad Bhagavad Gita, in Tamizh, which was priced at Rs 5.00.He has also done a similar commentary on Tiruvachakam, equally bulky and hard bound for Rs 5.00. These two books have seen about 35 editions.The price is somewhat more now because of inflation.It should be priced around Rs 150 now. The commentaries have been interlaced with SRK's stories and anecdotes. He is running a orphanage in that small town, where Vedas and Tamizh bhakti literature are taught to the children.

I am not sure whether he is still alive now. My father had met him several times, while we were in Tiruchy.

Like Chidbhavananda, Sri Chinmayananda has also met Bhagavan Ramana, before his joining Swami Tapovan in Uttarakasi.He has said: All that I had learnt for 6 years in Uttarakasi, had been taught by Bhagavan in about 15 minutes of His gazing at me! He was then called Balakrishna Menon.

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Ramana Maharshi Disciple Sadhu Om About Two Meanings Of Mind

The word ‘mind’ is generally taken to be a collective name for the whole multitude of thoughts, although in actual fact the only fundamental and essential characteristic of the mind is the root thought ‘I’, the first person singular feeling.

Thus the word ‘mind’ may be said to have two meanings. Its primary meaning is the subjective aspect of the mind, namely the first person thought ‘I’, while its secondary meaning is the objective aspect of the mind, namely the multitude of other thoughts, all of which exist only by depending upon this first thought ‘I’. This multitude of thoughts is only a crowd of second person objects.

Source: The Path Of Sri Ramana Part Two By Sri Sadhu Om

Note: Moreover in srimad bhagavatam it is written

The mind is not to be killed.Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization, the quality of engagement by the mind has to be changed. The mind is the pivot of the active sense organs, and as such if the quality of thinking,feeling and willing is changed, naturally the quality of actions by the instrumental senses will also change.

Srimad Bhagavatham, 2.1.17.

My Spritual Friend Viswanathan Garu wants to add few more points

In Sri Ramana Noorrirattu,under the chapter NaanYar , Bhagaan repeatedly uses the word Mana adakkam and I do not find the word mano nasam(killing of mind) anywhere.I consider the original Tamil version Nan yar as gospel..

Probability, when Naan Yar was translated in English/sanskrit, the word mano nasam has been introduced.This is the problem with translation of original tamil works of Bhagaan in other languages.As per Mr.Gangolli,in his video interview wide ,he says that mano nasam is not the appropriate word and mano nigraham is the proper word because the mind itself is non existence apart from Self and if so where is the question killing of non existence thing.

If you go through the English translation of Naan yar by Mr.Michel james whom i have highest regard,he uses the word mano nigraham only and not mano nasam and his transalion of Naan yar is reproduced below in italics.

PARAGRAPH SIXTEEN

Since in every [true spiritual] treatise it is said that for attaining mukti [spiritual emancipation, liberation or salvation] it is necessary [for us] to restrain [our] mind, after knowing that mano-nigraha [holding down, holding within, restraining, subduing, suppressing or destroying our mind] is the ultimate intention [or purpose] of [such] treatises, there is no benefit [to be gained] by studying without limit [a countless number of] treatises. For restraining [our] mind it is necessary [for us] to investigate ourself [in order to know] who [we really are], [but] instead [of doing so] how [can we know ourself by] investigating in treatises?

Bhagavan has given a beautiful answer about the state of Samadhi also known as Jagrat Sushupthi and i quote from Guru Ramana under the chapter meditation and the answer was dated 12th Feb 1936 and is as follows:In Samadhi,the mind is in jagrat, but being free from thoughts,it enjoys the bliss of sushupti in which the mind is withdrawn.In samadhi,the mind is so alert that it experiences Brahman.if it were not so fully awake,how would it know Brahman?.

From this reply of Bhagaan,it is clear that in Samadhi state which as per Bhagavan is the state of self,mind is fully awake and is also alert.I am sure that this answer by Bhagavan will clear the doubt whether there is mind(thoughts) or not after realization.

There is another beautiful definition given by Swami Suddhananda wrt to difference between deep sleep state and Samadhi state and is as follows."In deep sleep, you are withdrawn but you are not aware that you are withdrawn where as in Samadhi state you are withdrawn and you are also aware that you are withdrawn.

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Swami Sivananda About Vritti And Mind

The mind-stuff is citta. It is a mental substance.Vrtti or thought-wave is a modification of the mind stuff. It is a process. Just as waves and bubbles arise from the surface of the ocean, so also these vrttis arise on the surface of the mind-ocean.

Just as the sun's rays emanate from the sun, so also these mental rays (modifications of the vrtti), emanate from the mind-sun. Just as the sun merges itself into the horizon at sunset, by collecting all its rays, so also you have to merge in the sun of suns, absolute consciousness, eternal peace, by collecting all the dissipated mental rays and dissolving the mind itself.

The function of the vrtti in the mind is to cause the removal of the cause of ignorance covering objects. Gross ignorance is enveloping all objects. When it is removed, then perception of objects becomes possible.

Through its own effort the mind assumes the shape of any object, and concentrates upon itself. When the mind thinks of Brahman, the sole ultimate thought of Brahman is formed. Be vigilant. Watch the mind and its activities. The object does not bind you - it is the vrtti, the identification with the vrtti, that causes attachment and bondage.

If you become one with the mind, body and vrttis you get various sorts of miseries and sufferings. The whole universe is created by the vrttis alone.If these mental thought-waves subside you can attain the absolute state of highest peace and bliss. Just as soap cleanses the physical body, even so japa (repetition) of any mantra, dhyana (meditation) and kirtan (chanting), together with the practice of yama and niyama (discipline), cleanse the mind of all impurities. Just as you nourish the physical body with food, even so you will have to give food for the mind and spiritual food for the soul.

Only when the modifications cease do you enter the silence. Realise this. Close the eyes, draw in the senses, still the mind, silence the thoughts, sharpen the intellect, purify the citta, meditate on Om and chant it with feeling. Enter the silence. Silence is Atman, the centre - it is in the heart-cave. When the mind runs from one object to another, the state in the interval, wherein you become mindless, is Brahman.

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Zen Story Regarding Mind

A senior Zen monk and his disciples walked on the bank of a river,and were about to cross.The water was not very deep, but the currents were high.Wary of the current, a charming young woman, in mini skirts, was hesitating to cross over.She asked the group, whether they could carry her across.The Zen Master quickly picked her up onto his shoulders, transported her across the river, and placed her back on the other bank.She thanked him and left.

As the Master continued to walk, the disciples coming behind were murmuring.One of the disciples, unable to hold to his silence, spoke out:"Master!The Zen scriptures say that everyone pursuing Zen should avoid any contact with women, but how come, you picked that woman up on your shoulders and carried her?"

The Zen Master,looked at them intently and replied in a cool voice:" Oh! I placed her on my shoulders and left her at the bank, long time back!But you are all still carrying her in your minds!"

Source:The Essays on Zen Buddhism, Dr. D.T. Suzuki.3 Volumes.Rider and Company, New York.)

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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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Ramana Maharshi Says Even When We Have Thoughts We Feel The Presence With Pure Mind

D: This seems to contradict the statements that the Self is beyond the mind, that the mind cannot know Brahman, that it is beyond thought and speech (avangmanasagochara).

M: That is why they say that the mind is two fold: there is the higher pure mind as well as the lower impure mind. The impure mind cannot know it but the pure mind knows. It does not mean that the pure mind measures the immeasurable Self, the Brahman.

It means that the Self makes itself felt in the pure mind so that even when you are in the midst of thoughts you feel the Presence, you realise the truth that you are one with the deeper Self and that the thought- waves are there only on the surface.

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

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