Ramana Maharshi Says Turiya State Is Alone Real And Only Existing State

Just as one place, a big hall, is divided into three chambers when two walls are newly erected in it, so our eternal, non-dual, natural and adjunctless existence consciousness appears to be three states, namely waking,dream and sleep, when the two imaginary walls of waking and dream, which are due to the two body-adjuncts (the waking body and the dream body), apparently rise in the midst of it on account of tendencies (vasanas).

If these two new imaginary risings, waking and dream, are not there,that which remains will be the one state of Self consciousness alone.

It is only for the sake of immature aspirants who think the three states to be real, that the sastras have named our natural, real state, the jnana-waking,as ‘the fourth state (turiya avastha).

But since the other three states are truly unreal, this state (the fourth) is in fact the only existing state, the first, and so it need not at all be called ‘the fourth’ (turiya), nor even ‘a state’ (avastha).

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

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Adi Sankara's Sri Dakshinamurthy Stotram

Please see pravachanam of Sri Sundara Chaitanya Swami Garu in telugu for Sri Dakshinamurthy Stotram in the below link.

http://www.youtube.com/results?search_query=Daskhinamurthy+Stotram+Volume1&aq=f

Source: http://www.hindupedia.com/en/Sri_Dakshinamurthy_Stotram

Translated by P.R.Ramachander

Adhi Sankara has written very many great Stotras (prayers) but here is a unique prayer, which is not only a prayer but the summary of all the philosophy that he has taught. Even during his time, this stotra was difficult to comprehend and it became necessary for one of his disciples, Sureshwaracharya to write a commentary called Manasollasa to this stotra. There are large number of books and commentaries on this commentary itself.

Mouna Vyakhya prakatitha, para,
Brahma thathwam yuvanam,
Varshishtha anthevasad rishiganai,
Ravrutham brahma nishtai,
Acharyendram kara kalihtha chin,
Mudram ananda roopam,
Swathmaramam mudhitha vadanam,
Dakshinamurthim eede.

I praise and salute that Dakshinamrthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.

Note: Sri Sundara Chaitanya Swami says Dumb people should have also have become gurus if by silence only doubts get eradicated. So it means we need to listen carefully in silent mind without having any other thoughts and do sravanam,mananam and nidhidyasanam by conventration.As time is dependent on him so it means he looks young.

Sri Dakshinamurthy Stotram was first told to Sanaka,Sanatana, Sanandana,Sanatkumara who are the sons of Lord Brahma By Lord shiva(Dakshinamurthy).Adi Guru from which gnana started by Dakshinamurthy(Siva). Please note that Gnana is never created and gnana is eternal. Example: Even before newton discovered our earth is having gravitational force and only newton discovered it and not invented.

In Hand as known thumb finger is very important and base and other four fingers have no power without thumb finger.

In our hand the middle,ring and little fingers represent walking,dream,deep sleep states. 4th finger(Index Finger) i.e pointing finger represents ego(jiva).When we obverse jiva always tries to be close with the other 3 fingers but not with thumb finger.

Chinmudra means hand gesture in which the first finger is kept at the root of the thumb, the last three fingers are unfolded which means jiva mixes with thumb finger which is paramatma as thumb finger is required for any operation with hand.

Below article gives more information about Chin Mudra.

http://www.hathayoga.co.za/mudras.htm

Chin Mudra

This gesture symbolises the connected nature of human consciousness. The circle formed by the index finger and thumb represents the true goal of yoga – the merging of the individual soul with the universal soul, or the soul of God. The nail of the index finger is placed into the first joint of the thumb. The last three fingers always face down towards the earth in this mudra. It is a gesture of receiving. When the finger touches the thumb a circuit is produced which allows the energy that would normally dissipate into the environment to travel back into the body, and up to the brain.

Sri Sundara Chaitanya Swami says Vedanta is for one who thinks he is bound and no age,sex factors come into consideration.

In dreams even though there is no external light,sun,moon and though we close our eyes we are still seeing our dream by our own light(chaitanyam).We are not the body also we are only observer of the body but not the body as we observe our body growing old etc...


Viswam darpana drusyamana nagari,
Thulyam nijantargatham,
Pasyannathmani mayaya bahirivoth,
Bhutham yatha nidraya,
Ya sakshath kuruthe prabodha samaye,
Swathmanameva dwayam,
Thasmai sri guru murthaye nama idham,
Sree Dakshinamurthaye., 2

Similar to the image of a town as seen in the mirror,
When one sees the image of the world within him,
The world appears as if it is outside.
It is similar to his seeing due to illusion,
During the state of sleep,
That the one real fact appears as many different truths,
And he realizes,when he wakes up and sees the reality,
That he is really the one and only one soul.
Salutation to the God facing the south,
Who is the greatest teacher.

The above stanza tells us that the world which is outside us is same as our soul but we see them as different entities due to the veil of ignorance. As soon as we wake up, we realize that the dream is false and even while seeing our image in the mirror, we know that we are not seeing us in the mirror but our image. When we get knowledge from the guru we are in the wakeful state without the veil of ignorance.

Note: Sri Sundara Chaitanya Swami says Seeing two different things is not Duality(Dvaitam) but not having bhava that all beings are one and the same is Duality(Dvaitam).Here in this stanza sleep mentioned is dreams.In dreams we also dream relations,sorrows etc.If many pots are there to know all are made with mud then it is advaita else if we differentiate then it is dvaita.

As known Ramana Maharshi said many times that walking state and dream state are same.

As sundara chaitanya swami says,in dreams we create the world(drishti-srishti vada) but in waking state world is already created and we see the world.(srishti-drishti vada).everyone dreams are different but waking state is same to everyone.

But our mind is the same in dreams and waking states which is important. So consciousness is our real nature.Knower,known and knowledge i.e subject and object are all false.

Also our body and mind and five senses are also objects which is important as we are knowing about changes in our body and five senses.As in deep sleep we are alive though there is no mind,body,world.

So world is in us rather than we in the world.

Fore more details i suggest to read Adi Shankara's Drik Drusya Vivekam.

http://prashantaboutindia.blogspot.com/2010/03/shankaracharyas-drik-drisya-vivekam.html

Note: Sri Sundara Chaitanya Swami says in english "ok" means only krishna :-)

Beejasyanthari vankuro jagadhidham,
Prang nirvikalpam puna,
Mayakalpitha desa kala kalanaa,
Vaichithrya chithrikrutham,
Mayaveeva vijrumbhayathyapi maha,
Yogeeva yah swechaya,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye., 3

Like the germ inside the seed is its part,
But becomes different after development
The many places and time which are before us,
Are drawn by illusion in the board of life in a peculiar manner,
By a great savant or an expert Siddha,
Who can create them as per their will,
Salutation to the God facing the south,
Who is the greatest teacher.

When the net of illusion is lifted and when we reach the stage of manifestation, we would find that what we think as different is but one and the same.

Note: Sri Sundara Chaitanya Swami says with Dakshinamurthy Stotram we are clear that time and space are not real and hence we cannot accept creation has been done in 7 or 6 or N number of days and that god created water on first day etc etc..Also it seems it was written in that book that god was not clear which he has created in the first 3 days and hence he was ensuring again.6th day it seems that god created sun.It is false theory as without sun if do we know that 5 days are passed? These theories and those books and followers are blind and wrong as known time and space are not real.Person who are intelligent will not believe in these false theroies.Also it seems that it was written that people who don't believe will go to hell which is again false propaganda.

Because though all religions accept god is creator but no one clearly tells what is the material with which he created no one knows. if we accept god created universe with some material like plastic then we need to accept plastic are there before only.

But if we think who created our dreams so we are clear that only our mind is responsible for creation of dreams and waking states but we cannot accept srishti-drishti vada.

Also we cannot accept that god is changing and he has been changed to world etc.Because we say it is only superimposition we are seeing like rope and snake.So only brahman only exists and nothing exists like explained above already chinmudra in our hand where thumb finger is seperate and not attached to any states.

Even Einstein theory also says that time and space are relative.

Yasyaiva sphuranam sadathmakamasath,
Kalparthagam bhasathe,
Sakshaath thathwamaseethi veda vachasa,
Yobodhyathyasrithhan,
Yath saksht karanath bhavenna punara,
Aavrithir bhavambhonidhow,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye., 4

He who exists as the real light of truth,
And shines in the false world of appearance,
And He who teaches disciples the great saying,
“Thou art that” after realizing its import,
Gets away from this cycle of life and death.
Salutation to the God facing the south,
Who is the greatest teacher.

Note: Sri Sundara Chaitanya Swami says “Thou art that” is the brahmastram and ultimate weapon.In sanskrit it means "Tat Tvam Asi". In advaita it means absolute equality of 'tat', the Ultimate Reality, Brahman, and 'tvam', the individual self, jiva.

Nanachidhra ghato dhara sthitha maha,
Deepa prabha bhaswaram,
Jnanam yasya thu chakshuradhi karana,
Dwara bahi spandathe,
Jaanameethi tham eva baandham anubathi,
Yethath samastham jagat,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye., 5

Like the light emanating from a lamp,
Kept in a pot(kunda) with many holes,
Goes out in all directions,
Similarly In the person in whom the wisdom goes out
Through the openings of ear, eye , mouth and thought,
And when that person realizes that ‘I know myself”,
This whole universe shines after Him alone,
Who shines in the consciousness as the knower.
Salutation to the God facing the south,
Who is the greatest teacher.

Our body prevents us from seeing the truth(the light from outside) that we are the Brahman and lets out light though the sensory organs and makes us deceive ourselves by feeling that we are happy. This simile of a pot with holes for the body occurs in many places in Indian philosophy.

Note: Sri Sundara Chaitanya Swami says who speaks spritiual technical terms like karma etc(edo naa karma sir ani aneevallu) without knowing meaning also is fine and we should never blame them.

He blamed people who says all religions are same and he says people who tells these are one who donot know basics in religion.But he says everyone should live together peacefully.

Deham pranam api indryanyapi chalaam,
Budhim cha soonyam vidhu,
Stree balandha jadopamasthvaha mithi,
Brandha brusam vadhina,
Maya sakthi vilasa kalpitha maha,
Vyamoha samharine,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye., 6

Those great philosophers , who think that,
The body, the soul and the fickle intellect,
The concept of emptiness and all other nothingness,
Are nothing but themselves,
Are similar to the women children , blind and the ignorant.
It is only He who can destroy, this veil of ignorance,
And wake us up from this state of deceit.
Salutation to the God facing the south,
Who is the greatest teacher.

This is a sample of the approach of negation in identifying the truth about the concept of self. Senses, the body etc cannot be the absolute truth as they are transient.

Note: Sri Sundara Chaitanya Swami strictly condemns Carvaka school of thought.He questions that if body is really atma why does the dead body does not speak and why cannot we stop our death?

In budhdism one sect called "kshanikha vignana vadam" means atma is only temporary means if i see a flower then i get flower knowledge and later once we forget flower then knowledge is given and so is atma.

In budhdism another sect called "sunyavadam" where they believe that atma is sunyam like deep sleep where nothing remains.

Sri Sundara Chaitanya swami condenms all sects of buddhism though he tells that buddhism is better when compared to other religions.

Rahu grastha divakarendu sadrusho,
Maya samachadanath,
Sanamthra karanopa samharanatho,
Yo abhoot sushuptha pumaan,
Pragaswapsaamithi prabodha samaye,
Yaa prathyabignayathe,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye., 7

Similar to the Sun when being masked by the serpent Rahu,
Knows that it was existing, once the eclipse is over
That man whose senses are suppressed
When he is asleep,
Because of the veil of illusion,
Realizes that he was in the state of sleep,
When he wakes up.
Salutation to the God facing the south,
Who is the greatest teacher.

Similar the sun existing even when there is eclipse, we exist when we are sleeping. This is denial of the Buddhist theory that, when we are asleep there is nothingness.

Note: Sri Sundara Chaitanya Swami says to say we slept happily in deep sleep means we should have experienced it to say we slept happily so sunyam concept of Buddhist is denied completely.Therefore we are sat-chit-ananda as i am existing in all threee states i.e dream,deep sleep,waking state.Therefore i am witness of the 3 states.

Note : Sri Sundara Chaitanya Swami says experience is not really required and only jnana is required which helps to eradicate ignorance.

Our life is always with combination of questions and answers only.In our childhood our parents ask various questions like they ask us to recognise who is father,mother,pen...etc etc..

Later we start asking questions like mother,where did father go outside? amma is food ready? or husband asks wife what is lunch today etc etc.

All our experiences are difference like we have diff experience when we lose our wealth and our experience is diff when we gain more health and our experience is diff when we fail in exams.But all these experiences are experienced by us.

Balyadishwapi jagaradhadishu thadha,
Sarva sva avasthasthaswapi,
Vyavrutha swanuvarthamanamaha,
Mithyanth sphurantham sada,
Svathmaanam pragatikarothi bajatham,
Yo mudraya bhadraya,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye., 8

Salutations to him who shines and exhibits,
Himself by the beatific Chinmudhra of the hand,
That he exists within the humans as self,
Forever and non changing,
Even during the changing states of childhood, youth and old age
And even during the states of sleep, dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.

The truth as represented by the concept of Brahman, exists always.

In dreams we have only bhokta and no kartha because it is only mind who dreams.

Sri Sundara Chaitanya Swami says one of the big scripture in the world is told in dreams by god.

Brahmins are called Shastri because he is the knower of Shastras.

Viswam pasyathi karya karana thaya,
Swa swami sambandatha,
Sishyacharya thaya thadaiva pithru,
Puthradhyathmana bedatha,
Swapne Jagrathi va ya esha purusho,
Maya Paribramitha,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye., 9

The world sees as cause and effect,
The differences between us and our lord,
The distinction between teacher and the taught,
The distinction between father and son,
And so the man is confused by illusion,
And believes in these differences,
During the times of dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.

The ignorance of the truth because of the veil of ignorance Maya is reemphasized.

Bhoorambaamsya anilo ambhara,
Maharnadho himamasu puman,
Ithyabhathi characharathmakamidham,
Yasyaiva murthyashtakam,
Nanyath kinchana vidhyathe vimrusathaam,
Yasmath parasmath vibho,
Thasmai sri guru murthaye nama idham,
Sree dakshinamurthaye., 10

To the sake of which supreme Brahman,
The universe is shining as self,
Which is Movable and immovable, with its aspects?
Of water, fire, air, space,
The sun, moon and the individual soul,
And also to those who examine the truth behind,
The meaning of this universe and find,
That it Consists of nothing but,
The God who is every where.
Salutation to the God facing the south,
Who is the greatest teacher.

Sarvathmathvamithi sphutikruthamitham,
Yasmadamushamin sthave,
Thenasya sravanath thadartha mananath,
Dyanascha Sankeerthanath,
Sarvathmathva maha vibhuthi sahitham,
Syadheeswarasthvam svatha,
Siddhyeth thath punarashtadha parinatham,
Chaisvaryamvayhatham., 11

The concept of the Athma,
Which is explained in this poem of praise,
Hearing which, understanding which,
Meditating which and singing which,
One would attain the state of the godliness,
And the great state of self realization,
And also you would get the eight powers of occult,
Without any problems in between.

Appendix

The following three stanzas as well as the first stanza are chanted after the main stotra:-

Chitram Vata tharor mole vruddha,
Sishya, Guror Yuva,
Gurostu mounam vykhyanam,
Sishyasthu china samsaya

It is strange to see,
The very old disciples,
And the very young teacher,
Who sit under a banyan tree,
With the teacher always observing silence,
And the students getting all the doubts cleared.

Om nama pranavarthaya,
Suddha jnanaika moorthaye nama,
Nirmalaya prasanthaya,
Sri Dakshinamurthaye nama.

Salutations to that Dakshinamurthy,
Who is the meaning of the pranava, “om”,
Who is the personification of unalloyed wisdom,
Who is crystal clear in his thought,
And who is the epitome of peace.

Gurave sara lokaanam,
Bishaje bhava roginaam,
Nidhaye sarva vidhyanam,
Sri Dakshinamurthaye nama.

Salutations to that Dakshinamurthy,
Who is the teacher of the entire world,
Who is the doctor to those,
Afflicted by the disease of birth and death,
And who is the treasure hose of all knowledge.

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Ramana Maharshi Says Existence Or Consciousness Is The Only Reality

Young man from Colombo asked Bhagavan,“How are the three states of consciousness inferior in degree of reality to the fourth? What is the actual relation between these three states and the fourth?”

Bhagavan: There is only one state, that of consciousness or awareness or existence. The three states of waking, dream and sleep cannot be real. They simply come and go. The real will always exist. The ‘I’ or existence that alone persists in all the three states is real. The other three are not real and so it is not possible to say they have such and such a degree of reality.

We may roughly put it like this.Existence or consciousness is the only reality. Consciousness plus waking, we call waking.Consciousness plus sleep, we call sleep. Consciousness plus dream, we call dream.

Consciousness is the screen on which all the pictures come and go. The screen is real, the pictures are mere shadows on it. Because by long habit we have been regarding these three states as real, we call the state of mere awareness or consciousness as the fourth. There is however no fourth state,but only one state.

In this connection Bhagavan quoted one verse composed By Thayumanavar and said this
so-called fourth state is described as waking sleep or sleep in waking — meaning asleep to the world and awake in the Self.

Source: DAY BY DAY WITH BHAGAVAN From the Diary of A. DEVARAJA MUDALIAR

Readers interested are requested to read below articles as well

http://prashantaboutindia.blogspot.com/2010/01/ramana-maharshi-says-jnanis-walking-and.html

http://prashantaboutindia.blogspot.com/2009/05/michael-james-about-nature-of-mind.html

http://prashantaboutindia.blogspot.com/2009/05/michael-james-about-self-enquiry-based.html

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-about-process-of-doing.html

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-answers-to-why-is-there.html

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-says-walking-and-dream.html

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-about-transition-stage.html

http://prashantaboutindia.blogspot.com/2010/02/ramana-maharshi-answer-to-question-can.html

http://prashantaboutindia.blogspot.com/2009/10/sri-ramakrishna-says-according-to.html

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Ramana Maharshi Says Real Waking Lies Beyond The Three States Of Waking, Dream And Sleep

21st March, 1938

Talk 476.

Dr. Stanley Jones, a Christian missionary, visited Maharshi. He writes books and delivers lectures. He has two Asramams under his control in North India. He was accompanied by another gentleman and two ladies. He is at present writing a book On the Indian Road and wants to meet the spiritually great men in India so that he may collect material for the book. He desired to know how the Indian sages have proceeded
and what they have found as their experience in divinity. So he asked questions. (This is only a short sketch of his interview).

D.: What is your quest? What is the goal? How far have you progressed?

M.: The goal is the same for all. But tell me why you should be in search of a goal? Why are you not content with the present condition?

D.: Is there then no goal?

M.: Not so. What makes you seek a goal? It is a counter-question to be answered by you.

D.: I have my own ideas of these subjects. I want to know what Maharshi has to say.

M.: Maharshi has no doubts to be cleared.

D.: Well, I consider the goal to be the realisation by the lower mind of the higher mind so that the Kingdom of Heaven might endure here on earth. The lower mind is incomplete and it must be made perfect by realisation of the higher mind.

M.: So then you admit a lower mind which is incomplete and which seeks realisation of the higher so that it may become perfect. Is that lower mind apart from the higher mind? Is it independent of the other?

D.: The Kingdom of Heaven was brought down on Earth by Jesus Christ. I consider Him to be the Kingdom personified. I want everyone to realise the same. He said: “I am hungry with other men’s hunger;” and so on. Mutual partnership in pleasure and pain is the Kingdom of Heaven. If that Kingdom is universalised everyone will feel at one with the rest.

M.: You speak of the differences between the lower and the higher minds, pleasures and pains. What becomes of these differences in your sleep?

D.: But I want to be wide awake.

M.: Is this your wide awakened state? It is not. It is only a dream in your long sleep. All are in sleep, dreaming of the world and things and actions.

D.: This is all Vedantic, I have no use for it. The existing differences are not imaginary. They are positive. However, what is that real waking? Can Maharshi tell us what he has found it to be?

M.: Real waking lies beyond the three states of waking,dream and sleep.

D.: I am really awake and know that I am not in sleep.

M.: Real waking lies beyond the plane of differences.

D.: What is the state of the world then?

M.: Does the world come and tell you “I exist”?

D.: No. But the people in the world tell me that the world needs spiritual, social and moral regeneration.

M.: You see the world and the people in it. They are your thoughts.Can the world be apart from you?

D.: Have you reached the goal?

M.: The goal cannot be anything apart from the Self nor can it be something to be gained afresh. If that were so, such goal cannot be abiding and permanent. What appears anew will also disappear.The goal must be eternal and within. Find it within yourself.

D.: I want to know your experience.

M.: Maharshi does not seek enlightenment. The question is of no use to the questioner. Whether I have realised or not, how does it affect the questioner?

D.: Not so. Each one’s experience has a human value in it and can be shared by others.

M.: The problem must be solved by the questioner himself. The question is best directed to oneself.

D.: I was shown the Kingdom of Heaven twenty years ago. It was by God’s grace only. I made no effort for it. I was happy. I want to universalise, moralise and socialise it. At the same time I want to know Maharshi’s experience of the Divine.

Mrs. Jinarajadasa intervened and spoke softly: We all agree that Maharshi has brought the Kingdom of Heaven on Earth. Why do you press him to answer your questions relating to his realisation? It is for you to seek and gain it.

The questioner listened to her, argued slightly and resumed his questions to Maharshi. After one or two light questions, Major Chadwick spoke sternly: “The Kingdom of Heaven is within you,” says the Bible.

D.: How shall I realise it?

Major Chadwick: Why do you ask Maharshi to realise it for you?

D.: I do not.

Major Chadwick: The Kingdom is within you. You should realise it.

D.: It is within only for those who hear it.

Major Chadwick: The Bible says within you, and adds no qualifications.

The questioner felt his conversation was already too long and so retired after thanking Maharshi and others.


Sources:

1) TALKS WITH SRI RAMANA MAHARSHI
2) Arunachala's Ramana Volume III Book

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