www.telugubhakti.com Digest Number 4685

8 Messages

Digest #4685
MANO VYAAKULATA by swamypvap
MANO SAANTI by swamypvap
Quotable Quote by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna


Fri Jun 8, 2018 4:04 am (PDT) . Posted by:


Just like the production of cells in the body, thoughts are generated in mind. Just like a cell, a thought produced in mind has also a life cycle. Thus mind is involved in Bramanam (revolution) . This Bramanam of mind is the occupation of mind(Mano Vrutti).
Mind having the creative capability creates its own world in dreams and sees and hears etc and thus experiences pains/ pleasures in the dream world. As Eswara is Srushthi Kaaraka, Sthiti Kaaraka and Laya Kaaraka , mind having the creative capability as explained above is an interface between Deham (body) and Eswara who is within all beings as Atma/ Saakshe.
But due to inbuilt Ajhnanam (ignorance), mind is always associated with Deham(body) which is mortal (Anityam). As Deham(body) is an exact replication of world(Lokam), mind is always involved in the worldly matters/thoughts.
Thus mind like a software program processes the inputs received from the world through the senses which act as the Input/Output devices and gives output in the form of emotion/ feeling. Emotion implies electrical/invisible motion of mind. Thus the mind is involved in invisible motion as Vikaaram (displacement) . This Vikaaram (displacement) is the root cause for Mano Vyaakulata.

We observe that the people who are involved in manual jobs are subjected to less stress and remain happier than their counter parts due to the less involvement of mind. As the application of mind tends to zero, one withdraws more and more internal peace and happiness. Then a question arises that how to minimize the application of mind and to withdraw contentment and happiness . The people who are having technical skills like cooks and tailors apply mind to a lesser extent while doing their jobs. But their Buddi (intellect) is in unison with earning money(Artham) Thus their Buddi(intellect) as wedded to money becomes Ekam with Artham(money). But the happiness drawn due to utilization of money is temporary, defective and ends up with misery and frustration.
Jhnanam is Poornam and it is like a Vrutaam(circle) whose center(Aatharam) is Artham(money) . Our thoughts always revolve around that circle( Vruttam) whose center is money as the Vrutti (occupation) of mind. This Mano Vrutti causes Mano Vyakulata. Prajhnanam/ Paripoorna Jhnanam is also a like circle whose center(Aatharam) is Nirvaana Rupam/Parama Padam/Eswara. As Arthaangi of Eswara, Eswari is Parama Artham of Parma Padam. Sat Guru like a Vyaasa Artham(radius) of that Parama Vruttam/ Brahmaandam teaches Parama Artham to reach Parama Padam(Eswara). Parama Artham makes Mano Vrutti as nil and zeroises Mano Vyakulata because the Saaram of Artham(money) is half and the Saaram of Parama Artham is Akhandam/ Apaaram/Samsaara Saaram/Eswara.

Fri Jun 8, 2018 4:05 am (PDT) . Posted by:


Manasu(mind) as subjected to Gamanam is always in Vichaaram/Dukkham.
This Mano Gamanam stops only on reaching Gamyam
There is a unique Gamyam for all of us that is Eswara as Sthaanuvu and Saantam.
Once the mind of a Jiva(individual) reaches Siva then it stops moving further and becomes Sthaanuvu and Saanti is within it like Eswari(Saanti) is within Eswara(Saantam) as Arthaangi

Fri Jun 8, 2018 8:13 am (PDT) . Posted by:


Paaraayanam means journey to Param. Accordingly if a devotee is doing Lalita Sahastra Nama Paaraayanam then it means that the mind of that devotee is expected to undertake the mental journey and reach Para Devata Mata Lilita as Gamyam (destination).
Dhyana Slokam triggers the start of the journey. The thousand Namamulu throw light on Para Tatvam of Mata Lilita and provide Mano Sakti/Jhnanam (energy/ knowledge) during the journey.
The above Mano Sakti travels and reaches SivaSakti and becomes one (Ekam) with it as SivaSakti Swarupam just similar to the way the flow of a river (Pravaaham) reaches Saagaram (sea) and becomes one with it.

Fri Jun 8, 2018 8:56 am (PDT) . Posted by:


Let my daily difficulties act as antidotes against delusion and rid me of false hopes of worldly happiness. May the tears that flow from me at others' cruel actions wash away from my mind some hidden taint. (Sri Paramahansa Yogananda)

Fri Jun 8, 2018 9:19 am (PDT) . Posted by:


Don't ascribe to God's will that which happens due to free will or evil

When someone does something terrible, we may ask, "Why did God let this happen?"

The Bhagavad-gita (05.15) indicates that people's actions can't be attributed to God's intentions – their actions result from their own ignorant delusions.

God gives all of us free will. And based on our past karma, he gives us a proportional sphere of influence over which to exercise our free will. If someone hurts others who happen to be in their sphere of influence, their actions are due to their free will, not due to God's will.

What about people who habitually misuse their free will? What about alcoholics who feel impelled to drink? Or serial killers who murder remorselessly? Is there some evil being who makes people misuse their free will? No, evil is not some mysterious malicious being; it is just the momentum of our past misuse of free will. Our actions create mental impressions, which give rise to propositions to redo those actions. The more an alcoholic drinks, the more the proposition to drink become forceful. The more a killer murders, the more their conscience dies, letting them kill more nonchalantly. When people do bad things, being impelled by the evil within them, their actions can't be attributed to God.

Though God is not responsible, he is responsive. Amidst adversities, He provides us spiritual intelligence to use our free will wisely and to respond maturely when others act hurtfully. Most importantly, he provides us the potent purificatory process of bhakti-yoga by which we can replace the evil impressions within us with positive spiritual impressions, thereby enabling us to free our free will from our conditionings.

When we thus harmonize our will with divine will by practicing bhakti-yoga diligently, we become agents of positive change, bringing out good, both within and without.

Read more http://www.gitadaily.com/dont-ascribe-to-gods-will-that-which-happens-due-to-free-will-or-evil/ http://www.gitadaily.com/dont-ascribe-to-gods-will-that-which-happens-due-to-free-will-or-evil/

Fri Jun 8, 2018 11:20 am (PDT) . Posted by:


Puri Jagadguru: Temples Must Be Free Of Government Control To Serve Their Purpose [vedānta-dharma]


Puri Shankaracharya Swami Nischalananda Saraswati says that devotees don't donate to mandirs and mutts to fund madrassas.

The Shankaracharya says it is wrong for state governments to dictate terms to the mutts and temples and interfere with their day-to-day operations.

State control of mandirs (temples) and mutts is absolutely undesirable and has resulted in the decline of Indian society, says Puri Shankaracharya Swami Nischalananda Saraswati. In a rare interview granted to Swarajya at the Govardhan Math in Puri on Tuesday (5 June) afternoon, the shankaracharya dwelt at length on many issues that are denigrating values and culture.

Saying that it is wrong for state governments to dictate terms to the mutts and temples and interfere with their day-to-day operations, Swami Nischalananda Saraswati said a large number of temples and mutts that are controlled by states, is being mismanaged. "The process of the state taking over Hindu religious institutions started during British rule and continues till date," he said.

The Govardhan Mutt chief said state governments in their bid to control temples have destroyed them. "Mandirs are supposed to be centres for shiksha, raksha, dharma, m oksha and sanskriti. From ancient times, mandirs were the cultural, religious, philosophical, educational and social centres of all Sanatanis. But once the state took over the mandirs, and due to a number of other factors that were designed to harm Sanatan Dharma and the Indian society, the cultural, social, educational and other aspects of the mandirs disappeared," the shankaracharya said.

Rise In Mismanagement Of Temples, Mutts

Pointing out that temples and mutts have been taken control of by the governments due to their alleged mismanagement, Swami Nischalananda Saraswati said that the mismanagement of these institutions, which once enjoyed eminence, has increased with their operations being totally opaque. These have turned into dens of nepotism and corruption, he said. "It is the government-appointed bureaucrats who manage the mandirs and mutts, handle (or mishandle, no one knows) the large sums of money collected from them, conduct their audits and submit 'all clear' and 'all good' reports. No third party is involved in overseeing the affairs and, as a result, there is total chaos, anarchy and corruption," he said.

"Crores of rupees donated by devotees to some big temples are taken away by the government to fund other projects. Little of it is given to the mandirs for their maintenance, for running their administration or paying proper salaries and emoluments to the pujaris and sevaits (employees), there," he lamented. "Instead, it has often been seen that funds collected from mandir hundis are used to fund madrassas that are said to sponsor dubious activities. This is totally unacceptable. The actual reason behind the state's intention to control mandirs and mutts is to gain control of the huge sums of money that are donated to them and the resources they possess, as well as push their political agenda," the shankaracharya said.

'Don't Siphon Off Donations Made By Devotees'

States should neither siphon off the money donated to temples and mutts nor the donations made in kind. "These donations should, instead, be used for the development, maintenance and beautification of the respective institutions, for running them, and for paying the salaries and honorarium of the purohits, pujaris and other sevaits, there. Excess funds should be used for the development and maintenance and running of smaller mandirs that may not be resource-rich.

"Devotees who go to mandirs do not donate cash, jewellery etc to fund madrassas or government projects. It is completely immoral for the state governments to siphon off the donations made to mandirs. This should stop immediately," he said.

Politicisation is another adverse fallout of government control of temples and mutts. "The "bureaucrats and politicians who get to exercise control over these institutions create divisions between the pujaris and pandas, instigate conflicts between them as part of their divide and rule policies aimed at creating anarchy and, then cite the troubles as justification for controlling mandirs and mutts, he said adding that since the pujaris and other employees are very poorly paid, they fall prey to the sinister designs of the bureaucrats and politicians, and become party to their machinations.

"All these machinations are designed to portray mandirs and mutts, the centres of Sanatan Dharma, in a poor light. Mandirs and mutts are portrayed as hubs of intrigue, of pujaris and sevaits. The pujaris are portrayed as looteras (corrupt and greedy extortionists) who our out to fleece devotees. It is another matter that the actual looteras are the netas (leaders).. By such negative portrayals, our Sanatan Dharma is being denigrated and destroyed in a very sinister and systematic manner," the shankaracharya regretted.

Pitiable Plight Of Pujaris And Employees

Stating that pujaris and other workers have no other means of income, the shankaracharya said that earlier, the donations from devotees and the grants of land etc made by the rajahs and maharajas and the rich sustained them and their families. Now, all that has been taken away by the state. "The pujaris and sevaits are learned, but they do not have the degrees and skills that would get them better jobs, besides, they lack the capital and acumen to start businesses on their own. So, they are left with no option but to harass and fleece devotees. And their acts strengthen the negative perceptions surrounding our mandirs and mutts and also Sanatan Dharma," the Govardhan Mutt chief said.

"In the olden days, The temples and mutts provided adhyatmik (spiritual) leadership and helped the rajahs and maharajahs administer their provinces. But this has disappeared, resulting in the misgovernance and chaos that we see all around us. "The Adi Shankaracharya integrated Bharat through the mutathas, peethas and dham s. But all that has been completely negated by the (Hindu Religious) Endowments Act and its successive legislations that have allowed governments to take control of mandirs and mutts. These institutions also provide security to society. The Adi Shankaracharya laid down the system of collecting dharmic tax and this was used to raise and maintain an army of Naga Sainiks and also to maintain mutts, mandirs, dharamshalas a nd other institutions," he said.

Pointing out how the Christian-majority countries in the world are run according to the tenets of the Bible, he said, many Muslim-majority countries are run according to the tenets of the Quran. "Why cannot Bharat be run as per the great tenets of the Bhagavad Gita, the Ramayana and the Mahabharata? There is nothing wrong in doing so. Once that is done, once Bharat is governed as per the tenets of the Gita, the Ramayana, our Upanishads and Vedas and M ahabharata, we will see things changing drastically," the shankaracharya said.

He said, "Unfortunately, no political party since India's Independence has tried to make Bharat what it should be, adding that none of them has realised or acknowledged that in ancient Bharat, things were good because the mandirs and mutts were the centres for preserving and propagating shiksha, dharma, m oksha, sanskriti and suraksha. "No government till now has done it. Because they know that they (the political parties) will become irrelevant if they restore the mandirs and mutts to their original glory and make them what they were," he said.

"Bharat's rulers have, unfortunately even after Independence, followed the British model of governance, which was aimed at demolishing and destroying our Sanatan Dharma and Sanskriti. There is a lot of stress now in, for instance, mahanagars (cities). Building more and more cities was a British kutniti (evil policy). The British knew that urbanisation that would draw people from villages to cities would completely break the social and family structures, and it would be far easier to control, brainwash and indoctrinate people in cities than in the scattered villages. The breakdown of the joint family structure is just one fallout of urbanisation and we know what the effects of this have been. Youngsters no longer imbibe the values and sanskriti that made Bharat great once."

'Kutta Lao, Gai Bhagao' Culture

Criticising "urbanisation for the destruction of the environment, he said there is nothing shudh (pure) in a city, including the air, the water and even the soul. "Our ancient heritage was the vans (forests and jungles) which would provide a lot. Gurukuls were situated in vans, people would go and stay in vans to atone for their acts or learn afresh (van vaas) etc. Our ancestors were learned and wise because they were close to nature. In the cities of today, we have the 'kutta lao, gai bhagao' (keep dogs, banish cows) culture. Our mahanagars are like andher nagaris ruled over by chaupat rajahs (dark cities ruled by shallow or undeserving kings). In the name of vikas (development), we are bringing in vinash (destruction or ruin)," he lamented.

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Fri Jun 8, 2018 12:39 pm (PDT) . Posted by:


Living the Inspiration of Sri Ramana Maharshi

Sri Ramana Maharshi

Maalok: Ramana Maharshi has had a lasting influence on your life. For those of us who don't know much about the Maharshi, could you please share some of the salient aspects of his life that have influenced you deeply.

David: About two or three times a year someone asks me this question, 'Summarize Ramana Maharshi's life and teachings in a few words for people who know little or nothing about him'. It's always hard to know where to start with a question like this.

Let me say first that Ramana Maharshi was one of the most highly regarded and widely respected spiritual figures that twentieth-century India produced. I can't think of any other candidate who is as persistently held out to be an example of all that is best in the Hindu spiritual tradition. Everyone reveres him as the perfect example of what a true saint and sage ought to be.

How did this come about? While he was still in his teens Sri Ramana underwent a remarkable, spontaneous experience in which his individuality died, leaving him in a state in which he found his true identity to be the Self, the immanent and transcendent substratum. It was a permanent awakening that was truly remarkable because he had not previously had any interest in spiritual matters. He left his family home a few weeks later, without telling anyone where he was going, and spent the remainder of his life at the foot of Arunachala, a holy mountain and pilgrimage center that is about 120 miles south west of Chennai.

After a few years there - a period in which he was largely oblivious to the world and his body - he began to attract devotees because there was a spiritual radiance emanating from him that many people around him experienced as peace or happiness. This, I think, is the secret of his subsequent fame and popularity. He didn't get a reputation for being a great sage because of what he did or said. It came about because people, who arrived at his ashram with all kinds of questions and doubts, suddenly found themselves becoming quiet, peaceful and happy in his presence. There was a continuous, benign flow of energy coming off him that somehow evaporated the mental anxieties and busy minds of the people who came to see him. He didn't ask people to come. People just came of their own accord. A 19th century American author once wrote that if you invent a better mousetrap, even if you try to hide yourself in the woods, people will beat a path to your door. People beat a path to Sri Ramana's door - for many years he lived in very inaccessible places - because he had something far better than an improved mousetrap to offer; he had a natural ability to induce peace in the people around him.

Let me expand on this because this is the key to understanding both his state and the effect he had on other people. When he had his final experience at the age of sixteen, his mind, his sense of being an individual person vanished forever, leaving him in a state of unassailable peace. He realized and understood that this was not some new experience that was mediated by and through his 'I', his sense of being an individual person. It was, instead, his natural state, something that is there all the time, but which is only experienced when the mind and its perpetual busy-ness is absent. By abiding in this natural and effortless state of inner silence he somehow charged up the atmosphere around him with a healing, quietening energy. People who came to see him spontaneously became happy, peaceful and quiet. Why? Because Sri Ramana himself was effortlessly broadcasting his own experience of happiness, peace and quietude in such a way that those people who were around him got an inner taste, an inner flavor of this natural state that is inherent to all of us. I should say that this power was not restricted to his physical vicinity, although it did seem to be stronger there. People who merely thought about him wherever they happened to be discovered that they could experience something of this peace simply through having this mental contact with him.

So, having given that background, I can now answer the question: 'Who was Ramana Maharshi and what were his teachings?&#39;

Sri Ramana Maharshi was a living embodiment of peace and happiness and his 'teachings&#39; were the emanations of that state which helped other people to find and experience their own inner happiness and peace.

If all this sounds a little abstract, let me tell you a story that was passed on to me by Arthur Osborne's daughter. In the 1940s. Their house was a kind of dormitory for all the stray foreigners who couldn't find anywhere else to stay near Sri Ramana's ashram. A miserable, crabby women appeared one evening, having been sent by the ashram. They put her up, gave her breakfast and sent her off to see Sri Ramana the next morning. She came back at lunchtime looking absolutely radiant. She was glowing with happiness. The whole family was waiting to hear the story of what happened, but she never said anything about her visit to the ashram. Everyone in the house was expecting some dramatic story: 'He looked at me and this happened,' or 'I asked a question and then I had this great experience..&#39; As the lunch plates were being cleared away, her hosts could not contain their curiosity any longer.

'What happened?' asked one of them. 'What did Bhagavan do to you? What did he say to you?'

The woman looked most surprised. 'He didn't do anything. He didn't say anything to me. I just sat there for the whole morning and then came back for lunch.'

She had been just one new person sitting in a crowd of people, but the power coming off Sri Ramana had been enough to wash away a lifetime of depression, leaving her with a taste of what lay underneath it: her own inherent, natural happiness and peace.

Sri Ramana knew that transformations such as these were going on around him all the time, but he never accepted responsibility for them. He would never say, 'I transformed this woman'. When he was asked about the effect he was having on people, he would sometimes say that by continuously abiding in his own natural state of peace, a sannidhi, a powerful presence, was somehow created that automatically took care of the mental problems of the people who visited him. By abiding in silence as silence, this energy field was created, a field that miraculously transformed the people around him.

Your original question was, 'Why has Ramana Maharshi influenced me so much?' The answer is, 'I came into his sannidhi and through its catalytic activity I discovered my own peace, my own happiness.&#39;

Maalok: If somebody wants to start practicing the teachings of Ramana Maharshi, where and how should they start?

David: This is another classic question: 'What should I do?' However, the question itself is misconceived. It is based on the erroneous assumption that happiness and peace are states that can be experienced by striving, by effort. The busy mind covers up the peace and the silence that is your own natural state, so if you put the mind in gear and use it to pursue some spiritual goal, you are usually taking it away from the peace, not towards it. This is a hard concept for many people to grasp.

People found their own inner peace in Sri Ramana's presence because they didn't interfere with the energy that was eradicating their minds, their sense of being a particular person who has ideas, beliefs, and so on. The true practice of Sri Ramana's teachings is remaining quiet, remaining in a state of inner mental quiescence that allows the power of Sri Ramana to seep into your heart and transform you. This can be summarized in one of Sri Ramana's classic comments: 'Just keep quiet. Bhagavan will do the rest.'

If you use the phrase 'practicing the teachings,&#39; the following sequence is assumed: that Sri Ramana speaks of some goal that has to be attained, that he gives you some route, some practice, to reach that goal, and that you then use your mind to vigorously move towards that goal. The mind wants to be in charge of this operation. It wants to listen to the Guru, understand what is required, and then use itself to move in the prescribed direction. All this is wrong. Mind is not the vehicle one uses to carry out the teachings; it is, instead, the obstacle that prevents one from directly experiencing them. The only useful, productive thing the mind can do is disappear.

Sri Ramana himself always said that his true teachings were given out in silence. Those who were receptive to them were the ones who could get out of the way mentally, allowing Sri Ramana's silent emanations to work on them. In the benedictory verse to his philosophical poem Ulladu Narpadu Sri Ramana wrote, and I paraphrase a little: 'Who can meditate on that which alone exists. One cannot meditate on it because one is not apart from it. One can only be it.' This is the essence of Sri Ramana's teachings.. 'Be what you are and remain as you are without having any thoughts. Don't try to meditate on the Self, on God. Just abide silently at the source of the mind and you will experience that you are God, that you are the Self.'

Maalok: Did the Maharshi give some guidelines on the kind of life one should lead? Activities that would help spiritual quests? I mean mundane things such as eating, sleeping, drinking, talking, family, marriage, sexuality, etc.

David: I think the key word here is 'moderation&#39;. On several occasions he said that moderation in eating, sleeping and speaking were the best aids to sadhana. He didn't approve of or encourage excess of any kind. He didn't, for example, encourage people to take vows of silence. He used to say, 'If you can't keep your mind still, what is the point of keeping your tongue still?'

Though he encouraged devotees to live decent, upright lives, he never imposed rigorous moral codes on them. He was happy if devotees took to brahmacharya naturally, but he didn't see much point in suppressing sexual desires. Someone once told him that in Sri Aurobindo Ashram, the men and the women slept separately, even if they were married. His response was, 'What is the point of sleeping separately if the desires are still there?' If people who had desires and wanted to get rid of them came to him for advice, he would usually say that meditation would make them lose their strength. According to Sri Ramana, you don't get rid of desires by suppressing them, or by not indulging in them, you get rid of them by putting your attention on the Self.

He didn't look down on people who were married as people who had succumbed to their desires. He once told Rangan, one of his married devotees, that it was easier to realize the Self as a householder than as a sannyasin.

Sri Ramana didn't think that renouncing habits or possessions was very beneficial. Instead, he asked people to go to the root of the problem and renounce the idea that they were individual people occupying bodies. He would sometimes say that even if you give up your job, your family and all your responsibilities and go to a cave and meditate, you still have to take your mind with you. While that mind is still there, exercising its tyranny, you haven't really renounced anything that will do you any good in the long term.

Maalok: When the topic of Ramana Maharshi's teachings comes up, most people think of self-inquiry, the practice of asking oneself 'Who am I?' You haven't even mentioned this.

David: I'm laying the foundation, as they say in court. I'm trying to put it in a proper perspective. People came to Sri Ramana with the standard seekers' question: 'What do I have to do to get enlightened?' One of his standard replies was the Tamil phrase 'Summa iru'. 'Summa&#39; means 'quiet&#39; or 'still&#39; and 'iru' is the imperative of both the verb to be and the verb to stay. So, you can translate this as 'Be quiet,' Be still,' Stay quiet,' 'Remain still,' and so on. This was his primary advice.

However, he knew that most people couldn't naturally stay quiet. If such people asked for a method, a technique, he would often recommend a practice known as self-inquiry. This is probably what he is most famous for. To understand what it is, how it works, and how it is to be practiced, I need to digress a little into Sri Ramana's views on the nature of the mind.

Sri Ramana taught that the individual self is an unreal, imaginary entity that persists because we never properly investigate its true nature. The sense of 'I', the feeling of being a particular person who inhabits a particular body, only persists because we continuously identify ourselves with thoughts, beliefs, emotions, objects, and so on. The 'I' never stands alone by itself; it always exists in association: 'I am John,' 'I am angry,' 'I am a lawyer,' 'I am a woman,' etc. These identifications are automatic and unconscious. We don't make them through volition on a moment-to-moment basis. They are just the unchallenged assumptions that lie behind all our experiences and habits. Sri Ramana asks us to disentangle ourselves from all these associations by putting full attention on the subject 'I', and in doing so, prevent it from attaching itself to any ideas, beliefs, thoughts and emotions that come its way.

The classic way of doing this is to start with some experienced feeling or thought. I may be thinking about what I am going to eat for dinner, for example. So, I ask myself, 'Who is anticipating dinner?' and the answer, whether you express it or not, is 'I am'. Then you ask yourself, 'Who am I? Who or what is this ''I&#39;' that is waiting for its next meal?' This is not an invitation to undertake an intellectual analysis of what is going on in the mind; it is instead a device for transferring attention from the object of thought - the forthcoming dinner - to the subject, the person who is having that particular thought. In that moment simply abide as the 'I' itself and try to experience subjectively what it is when it is shorn of all identifications and associations with things and thoughts. It will be a fleeting moment for most people because it is the nature of the mind to keep itself busy. You will soon find yourself in a new train of thought, a new series of associations. Each time this happens, ask yourself, 'Who is daydreaming?' 'Who is worried about her doctor's bill?' 'Who is thinking about the weather?' and so on. The answer in each case will be 'I'. Hold onto that experience of the unassociated 'I' for as long as you can.. Watch how it arises, and, more importantly, watch where it subsides to when there are no thoughts to engage with.

This is the next stage of the inquiry. If you can isolate the feeling of 'I' from all the things that it habitually attaches itself to, you will discover that it starts to disappear. As it subsides and becomes more and more attenuated, one begins to experience the emanations of peace and joy that are, in reality, your own natural state. You don't normally experience these because your busy mind keeps them covered up, but they are there all the time, and when you begin to switch the mind off, that's what you experience.

It's a kind of mental archaeology. The gold, the treasure, the inherent happiness of your own true state, is in there, waiting for you, but you don't look for it. You are not even aware of it, because all you see, all you know, are the layers that have accumulated on top of it. Your digging tool is this continuous awareness of 'I'. It takes you away from the thoughts, and back to your real Self, which is peace and happiness. Sri Ramana once compared this process to a dog that holds onto the scent of its master in order to track him down. Following the unattached 'I' will take you home, back to the place where no individual 'I' has ever existed.

This is self-inquiry, and this is the method by which it should be practiced. Hold on to the sense of 'I', and whenever you get distracted by other things revert to it again. I should mention that this was not something that Sri Ramana said should be done as a meditation practice. It is something that should be going on inside you all the time, irrespective of what the body is doing.

Though Sri Ramana said that this was the most effective tool for realizing the Self, it must be said that very few people actually achieved this goal.. For most of us the mind is just too stubborn to be overcome by this or any other technique. However, the effort put into self-inquiry is never wasted. In fact, it's a win-win situation for most people; either you get enlightened, or you just get peaceful and happy.

Maalok: Listening to your answer above - that very few people achieved the goal of Self-realization even when practicing self-enquiry - people could be discouraged to even try. Perhaps in this context it would be helpful for you to elaborate on what is meant by complete Self-realization? Is Self-realization difficult or rare? Is it rare because people don't practice self-inquiry properly?

David: Self-realization is the definitive ending of the experience of the individual 'I'. It is a permanent state of knowing awareness, that contains, inherent within it, the understanding that one's true identity is the substratum out of which the world and all its names and forms appear. Many people have brief glimpses of this reality, but lose them when the mind, the individual 'I' reasserts itself. I believe that the permanent eradication of this sense of being an individual person is a rare event, although I know many people who would disagree with me on this subject.

I once asked Nisargadatta Maharaj why some people, such as Ramana Maharshi, realized the self very quickly through a single act of self-inquiry, whereas others spent fifty years meditating and failed to reach the same state. I was curious to hear his answer because I knew that at this stage of his teaching career he was persistently maintaining that reincarnation did not happen. This meant that he couldn't say that people such as Sri Ramana arrived in this world with an advantage over other people who might not have done as much meditation in their previous lives.

In his reply he said that some people were born with a pure 'chemical&#39; and some were not. I think he got the 'chemical&#39; analogy from the layer of chemicals that coats a film. From what I gathered talking to him, we are all issued with a film for our life, that is to say, a more-or-less pre-determined script that plays itself out as our lives. The quality of the chemical is determined by a coming together of all sorts of factors that are mostly prevalent at the time of conception: our parents' genes, astrological configurations, the environment we are due to be brought up in were a few that he named. Those who have the good luck to be issued with a good chemical realize the Self, and those who have a bad or dirty chemical never do, irrespective of how much they try.

When I commented that this all sounded very deterministic, and that there didn't seem to be much point in spiritual effort if the quality of our issued chemical determined whether or not we got enlightened or not, he said that some people came into the world with a chemical that was only very slightly impure. These people, he said, could realize the Self by associating with a realized teacher and by having a strong and earnest desire to know and be the truth. In this particular model, the people who meditate or do self-inquiry for years without success are not necessarily doing it wrongly or badly, they are simply in the unfortunate majority whose chemical is so impure, no amount of effort will clarify it. And since there is no reincarnation, the effort these people make is not carried forward into future lives.

I found this unique model - I have never heard or read about this theory anywhere else - to be quite perplexing. In the years that I was going to see Nisargadatta Maharaj, the front cover of I Am That, his own book of teachings, contained a detailed statement by him on how reincarnation took place. Yet, during the last years of his life, I never once heard him admit that reincarnation was true, or say that effort or maturity in one life could be carried forward into another.

The disciples of Sri Ramana I have been with, such as Lakshmana Swamy and Papaji, have all said that spiritual effort in past lives is carried forward, making it possible for enlightenment to happen relatively quickly in the final birth. When I asked Lakshmana Swamy why he had realized the Self so quickly in this life, he said that he had finished his work in previous lives, and Papaji said he had memories of being a yogi in South India in his previous life.

Sri Ramana never talked about his previous lives, although he did concede once that he must have had a Guru in some other life. I personally feel that he completed all his spiritual work in some other body and arrived in his final birth in a state of such utter purity and readiness that enlightenment came to him virtually unasked while he was still in his teens.

I think people need to take a long-term view when they take to self-inquiry or any other practice. It's not bad to think of enlightenment as something that might occur at any moment, in fact I think it's a laudable attitude to have, but at the same time one should not be disappointed if it doesn't happen. For many people, asking oneself 'Who am I?' is chipping away at a mountain of ignorance and mental conditioning. It may bear fruit in this life, but if it doesn't, the benefits will be carried forward to some other incarnation. Meanwhile, the practice, if it is carried out regularly, will give you enough peace and quiet to justify the investment of time and energy you put into it, here and now.

Posted by: "Sathyan S" devak4u in HarshaSatsangh - Ramana Guru] Digest Number 7506

Fri Jun 8, 2018 4:54 pm (PDT) . Posted by:


The chief means to detach your mind from distractions and attach yourselves to the search of God are communion with God (Yoga) and sacrifice (Tyaga). Kama (desire) has to be got rid of by Tyaga, and Rama (God) has to be secured by Yoga. Desire discolours the intelligence, perverts judgement, sharpens the appetites of the senses, and leads to a false attraction of the objective world. When desire disappears or is concentrated on God, intelligence becomes self-luminous, and shines in its pristine splendour. That splendour reveals the God within and in the world outside. That is true realisation of the Self (Atma Sakshatkara). I bless you that you succeed in your sadhana(spiritual practices). If you are not practicing any now, I advise you to take up simple namasmarana (reciting the divine name), along with reverence towards parents, elders and teachers, and rendering service to the poor and the sick.

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