The greatness of Self-Attention - Guru Vachaka Kovai

 

29 The greatness of Aham-mukha (Self-Attention)
Guru Vachaka Kovai  (The Garland of the Guru’s Sayings)

184 While Self, the Source and Reality of the ego – which can only know objects other than itself through its senses – alone should be clung to, all an aspirant’s efforts to concentrate on other objects [which are all second and third persons], are just like ignoring something while trying to grasp its shadow.
Michael James: There are two possible translations of the next verse:

185a For the extroverted intellect – which suffers greatly, knowing through the senses only the objects of form and quality before it – the means to abide in Self is to begin enquiring inwardly, “Who am I?”

185b For the extroverted intellect, the means to abide in Self is to begin enquiring inwardly “Who am I, who suffer greatly, knowing through the senses only the objects of form and quality before me?”

186 O miserable and extroverted people, failing to see the seer, you see only the seen! To dissolve duality by turning inwards instead of outwards is alone Blissful.
Sadhu Om: The terms “inward” and “outward” can be used only in reference to the body, but as the body is itself a mere imagination, such terms should not be taken literally. The reason for the use of these words is that the aspirant, in his ignorance, feels his body to be ‘I’, so on being told to “turn inwards” he should understand that the should “turn Selfwards,” that is he should turn his attention towards what he feels as “I”. In truth, Self is neither inside nor outside the body as it alone exists beyond all limitations such as time and space.

187 O mind, it is not wise for you to come out [in the form of thoughts]; it is best to go within. Hide yourself deep within the Heart and escape from the tricks of Maya, who tries to upset you by drawing you outwards.
Sadhu Om: The beginning of the verse may also be translated as, ‘ O mind, it is not wise for you to expose yourself to name and fame…’

188 [O mind,] do not waste your life in roaming outside, pursuing wonders and courting enjoyments; to know Self through Grace [Self-enquiry], and to thus abide firmly in the Heart, is alone worthwhile.

189 Since it is only the notion of duality that spoils Bliss and causes misery, to avoid yielding to the  attractions of that notion and to thus arrest all chitta vrittis is alone worthwhile.

190 O people, not knowing that Shiva is dwelling within you, you fly about like birds from one holy place to another [seeking His Darshan]. Consciousness, when abiding still in the Heart, is the Supreme Shiva.
Sadhu Om: To seek Shiva Darshan outside of oneself requires movement, but it is revealed here that to be still is the only true means of seeking it.

191 The ship would be destroyed by the storm if its sails were spread outside, but it is safe when its anchor is sunk deep into the sea. Similarly, if the mind were sunk deep in the Heart instead of being spread outside, that would be Jnana.

192 To arrest the mind – which tries to rush outwards – securely within, is the truly heroic act of the ripe aspirant who wants to see the Supreme Lord in the Heart.
Sadhu Om: The end of this verse may also be translated as, ‘to see the Supreme, who is Lord of the Saints.’

193 When the mind [i.e., the ego’s attention] which wanders outside, knowing only other objects [2nd and 3rd persons] – begins to attend to its own nature, all other objects will disappear, and then, by experiencing it’s own true nature [i.e. Self], the pseudo-‘I’ will also die.
Sadhu Om: This verse clearly teaches that if the mind [i.e. the first person, ‘I’] tries to attend to itself, not only will the 2nd and 3rd persons disappear, but the mind itself will also die. We are thus given here a complete description of the enquiry ‘Who am I?’ that is, we are told the method, what happens during the practice, and what result it will have.

http://www.davidgodman.org/rteach/gvk_intro.shtml

Ramana Maharshi About Process Of Doing Self Enquiry

Talk 25.

On a former occasion B. V. Narasimha Swami, author of Self-Realization, asked: Who am I? How is it to be found?

M.: Ask yourself the question. The body (annamaya kosa) and its functions are not ‘I’.

Going deeper, the mind (manomaya kosa) and its functions are not ‘I’.

The next step takes on to the question. “Wherefrom do these thoughts arise?” The thoughts are spontaneous, superficial or analytical. They operate in intellect. Then, who is aware of them? The analysis leads to the conclusion that the individuality of the person is operative as the perceiver of the existence of thoughts and of their sequence.This individuality is the ego, or as people say ‘I’. Vijnanamaya kosa (intellect) is only the sheath of ‘I’ and not the ‘I’ itself.

Enquiring further the questions arise, “Who is this ‘I’? Wherefrom does it come?” ‘I’ was not aware in sleep. Simultaneously with its rise sleep changes to dream or wakefulness. If I originated from sleep, then the ‘I’ was covered up with ignorance. Such an ignorant ‘I’ cannot be what the scriptures say or the wise ones affirm.‘I’ am beyond even ‘Sleep’; ‘I’ must be now and here and what I was all along in sleep and dreams also, without the qualities of such
states. ‘I’ must therefore be the unqualified substratum underlying these three states (anandamaya kosa transcended).

‘I’ is, in brief, beyond the five sheaths. Next, the residuum left over after discarding all that is not-self is the Self, Sat-Chit-Ananda.

D.: How is that Self to be known or realised?

M.: Transcend the present plane of relativity. A separate being (Self) appears to know something apart from itself (non-Self). That is, the subject is aware of the object. The seer is drik; the seen is drisya.

There must be a unity underlying these two, which arises as ‘ego’.This ego is of the nature of chit (intelligence); achit (insentient object) is only negation of chit. Therefore the underlying essence is akin to the subject and not the object. Seeking the drik, until all
drisya disappears, the drik will become subtler and subtler until the absolute drik alone survives. This process is called drisya vilaya (the disappearance of the objective world).

D.: Why should the objects drisya be eliminated? Cannot the Truth be realised even keeping the object as it is?

M.: No. Elimination of drisya means elimination of separate identities of the subject and object. The object is unreal. All drisya (including ego) is the object. Eliminating the unreal, the Reality survives.When a rope is mistaken for a snake, it is enough to remove the
erroneous perception of the snake for the truth to be revealed.Without such elimination the truth will not dawn.

D.: When and how is the disappearance of the objective world (drisya vilaya) to be effected?

M.: It is complete when the relative subject, namely the mind, is eliminated. The mind is the creator of the subject and the object and is the cause of the dualistic idea. Therefore, it is the cause of the wrong notion of limited self and the misery consequent on such erroneous idea.

D.: What is the relation between mind and object? Is the mind contacting something different from it, viz., the world?

M.: The world is ‘sensed’ in the waking and the dream states or is the object of perception and thought, both being mental activities.

If there were no such activities as waking and dreaming thought, there would be no ‘perception’ or inference of a ‘world’. In sleep there is no such activity and ‘objects and world’ do not exist for us in sleep.Hence ‘reality of the world’ may be created by the ego by its act of emergence from sleep; and that reality may be swallowed up or disappear by the soul resuming its nature in sleep. The emergence and disappearance of the world are like the spider producing a gossamer web and then withdrawing it.

The spider here underlies all the three states - waking, dreaming, and sleep; such a spider in
the person is called Atman (Self), whereas the same with reference to the world (which is considered to issue from the sun) is called Brahman (Supreme Spirit). He that is in man is the same as He that is in the sun. (Sa yaschayam purushe yaschasavaditye sa ekah).

While Self or Spirit is unmanifest and inactive, there are no relative doubles; e.g., subject and object - drik and drisya. If the enquiry into the ultimate cause of manifestation of mind itself is pushed on,mind will be found to be only the manifestation of the Real which is
otherwise called Atman or Brahman.

Source: Talks With Ramana Maharshi Book

Ramana Maharshi Says Waking State Will Not Appear A Dream Till We Wake Up Into Jnana

8-9-45 Morning

Another Visitor: It is said that our waking life is also a dream, similar to our dream during sleep. But in our dreams we make no conscious effort to get rid of the dream and to awake, but the dream itself comes to an end without any effort on our part and we become awake. Similarly why should not the waking state, which is in reality only another sort of dream, come to an end of its own accord, and without any effort on our part, and land us in jnana or real awakening?

Bhagavan: Your thinking that you have to make an effort to get rid of this dream of the waking state and your making efforts to attain jnana or real awakening are all parts of the dream. When you attain jnana you will see there was neither the dream during sleep, nor the waking state, but only yourself and your real state.

Devotee pressed Bhagavan, “But what is the answer to the question? Why should not the waking state also pass like our dreams without any effort on our part and land us in jnana, as a dream passes off and leaves us awake?”

Bhagavan: Who can say that the dream passed off of its own accord? If the dream came on, as is generally supposed, as the result of our past thoughts or karma, probably the same karma also decides how long it should last and how after that time it should cease.

Devotee was still unsatisfied and, as the result of further talk with Bhagavan,and he feels that the waking state, though a sort of dream,is clearly distinct from the dream during sleep in this, namely that during dream it never occurs to us that it is a dream, whereas in the waking state we are able to argue and understand from books and gurus and from some phenomena that it may be only dream after all. Because of this, it may be our duty to make an effort to wake into jnana.

Bhagavan says that we don’t deem a dream, a dream till we wake up, that the dream looks quite real while it lasts; and that similarly this waking state will not appear a dream till we wake up into jnana.Because of the above difference between the dream and the waking states, our effort is called for.

Source: DAY BY DAY WITH BHAGAVAN By A. DEVARAJA MUDALIAR

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

സമദര്‍ശിത്വം

വിദ്യാ വിനയ സമ്പന്നേ ബ്രാഹ്മണേ ഗവി ഹസ്തിനി
ശുനി ചൈവ ശ്വപകേ ച പണ്ഡിതാഃ സമദര്‍ശിന:
( ശ്രീമദ് ഭഗവത് ഗീത 5-18)

വിദ്യാഭ്യാസവും വിനയവും കൊണ്ട് സമ്പന്നനായ ബ്രാഹ്മണനിലും, പശുവിലും, ആനയിലും, പട്ടിയിലും, പട്ടി മാംസം കഴിക്കുന്ന ചണ്ഡാലനിലും ബ്രഹ്മജ്ഞാനികള്‍ സമദൃഷ്ടികള്‍ ആണ്. എല്ലാവരെയും അവര്‍ സമത്വത്തോടെ കാണുന്നു.

ഭഗവാന്‍ രമണ മഹര്‍ഷിയുടെ മഹാനിര്‍വാണത്തിനു രണ്ടു വര്‍ഷം മുന്‍പ് ഉണ്ടായ ഒരു സംഭവം ആണിത്. ഒരു ദിവസം ഭഗവാന്‍ ഹാളില്‍ ഇരിക്കുകയായിരുന്നു. അന്ന് ധാരാളം സന്ദര്‍ശകരുണ്ടായിരുന്നു, ഉച്ച ഭക്ഷണത്തിനുള്ള സമയം അതിക്രമിച്ചിരുന്നു. എല്ലാവര്ക്കും നല്ല വിശപ്പ്!

കുറച്ചു പേര്‍ ഊട്ടുപുരയില്‍ ഭഗവാന്‍ വരുന്നതും കാത്തു ഇലയിട്ടു ഇരിക്കുകയാണ്. ആ സമയത്ത് ഭഗവാന് വാതരോഗം കോപിച്ചു വല്ലാതെ ബുദ്ധിമുട്ടിലായിരുന്നു. അദ്ദേഹത്തിന് കാല്‍ കൈ കൊണ്ട് തിരുമ്മി ഒന്നു ചൂടാക്കിയ ശേഷമേ സോഫയില്‍ നിന്നും എഴുന്നേല്‍ക്കാന്‍ സാധിച്ചിരുന്നുള്ളൂ. അല്‍പ സമയത്തെ കാല്‍ തിരുമലിനു ശേഷം ഭഗവാന്‍ എഴുന്നേറ്റു ഊട്ടുപുരയിലേക്കു നടന്നു.

ഊട്ടുപുരയുടെ പടവുകള്‍ വടി കുത്തി കയറുമ്പോള്‍ അദ്ദേഹം അടുത്ത ഗ്രാമത്തില്‍ നിന്നു വന്ന ഒരു പാല്‍ക്കാരന്‍ ദൂരെ നില്‍ക്കുന്നത് കണ്ടു. ചുമലില്‍ അയാള്‍ ഒരു മണ്‍കലം തൂക്കിയിട്ടിരുന്നു.

പാല്‍ക്കാരനെ കണ്ടപ്പോള്‍ ഭഗവാന്‍ തന്റെ നടത്തം നിര്‍ത്തി.

“ആരാണിത്? ചിന്നപ്പായനല്ലേ?”, എന്ന് ചോദിച്ചു

“അതെ സ്വാമീ, ഇത് ചിന്നപ്പായന്‍ തന്നെയാണേ”, പാല്‍ക്കാരന്‍ ഭവ്യതയോടെ മറുപടി പറഞ്ഞു.

ഭഗവാന്‍: “സുഖമാണോ ചിന്നപ്പായാ? എന്നെ കാണാന്‍ വന്നതാണോ?

വളരെ നല്ലത്. നിന്റെ കുടത്തില്‍ എന്താണ്? എനിക്കു കൊണ്ട് വന്ന കഞ്ഞിയാണോ?”

ചിന്നപ്പായന്‍ ചെറിയ ജാള്യതയോടെ മറുപടി പറഞ്ഞു, ‘അതെ സ്വാമീ, കുറച്ചു കഞ്ഞിയാണേ”.

അയാള്‍ക്ക്‌ സങ്കോചം തോന്നിയതിലും കാര്യമുണ്ട്. ആശ്രമത്തില്‍ ഇപ്പോള്‍ വലിയ ആളുകളാണ് സന്ദര്‍ശകരായി വരുന്നത്. അവരൊക്കെ ഭഗവാന്റെ മുന്‍പില്‍ കുട്ടികളെ പോലെ നിലത്തിരിക്കുന്നു, പുറകെ നടക്കുന്നു.

“വരൂ ചിന്നപ്പായാ, നമുക്ക് കഞ്ഞി കുടിക്കാം”.

 ഭഗവാന്‍ നടന്ന് ചിന്നപ്പായന്റെ അടുത്ത് എത്തി. തന്റെ വടി നിലത്തിട്ട് രണ്ടു കൈത്തലവും ഒരു കുമ്പിളാക്കി അയാളുടെ മുന്നില്‍ കുനിഞ്ഞു നിന്നു. ചിന്നപ്പായന്‍ ആ കൈകുമ്പിളിലേക്ക് കഞ്ഞി ഒഴിച്ച് കൊടുത്തു. കഞ്ഞി മുഴുവനും ഭഗവാന്‍ സ്വാദോടെ കുടിച്ചു. പാല്‍ക്കാരന്‍ വളരെ സന്തുഷ്ടനായി, ഭഗവാന്‍ തന്നെ മറന്നിട്ടില്ലെന്ന് മാത്രമല്ല, തന്റെ കയ്യില്‍ നിന്നും കഞ്ഞി വാങ്ങി കുടിച്ചിരിക്കുന്നു.

 ഊട്ടുപുരയില്‍ ഇതേ സമയം ഭഗവാനെ കാത്തിരുന്നവര്‍ അസ്വസ്ഥരായി. എന്താണ് ഈ കാലതാമസം എന്നറിയാന്‍ ചിലര്‍ പുറത്തിറങ്ങി. അവര്‍ക്ക് പുറത്തു കണ്ട കാഴ്ച തീരെ ഇഷ്ടപ്പെട്ടില്ല. നീരസം മറച്ചു വയ്ക്കാതെ അവര്‍ മഹര്‍ഷികളോട് പറഞ്ഞു.

“ഭഗവാന്‍ അങ്ങെന്താണ് കാണിക്കുന്നത്? ഞങ്ങള്‍ അവിടെ വിശന്നു ഭഗവാന്‍ വരുന്നതും കാത്തിരിക്കുന്നു. അങ്ങാകട്ടെ, ആ പാല്‍ക്കാരന്റെ കൂടെ നിന്നു കഞ്ഞി കുടിക്കുന്നു.”

ഭഗവാന് അല്പം ദേഷ്യം വന്നു, അതു പറഞ്ഞയാളെ ശാസിച്ചു.

 “നിങ്ങളെന്താണ്‌ വിചാരിച്ചത്? ഞാന്‍ നിങ്ങള്‍ക്ക് വേണ്ടി മാത്രം ഇവിടെ ഇരിക്കുന്ന ആളാണോ? ഞാന്‍ പണ്ട് മലയില്‍ താമസിച്ചിരുന്നപ്പോള്‍ നിങ്ങളില്‍ ആരെങ്കിലും അവിടെ വന്നിരുന്നോ. അന്ന് ഇവിടത്തെ ഇടയന്മാരും, കൃഷിക്കാരുമാണ് എനിക്ക് അവരുടെ ഭക്ഷണത്തില്‍ നിന്നും ഒരു പങ്കു തന്നിരുന്നത്”

ഇത്രയും പറഞ്ഞു ഭഗവാന്‍ പാല്‍ക്കാരനെ വിളിച്ചുകൊണ്ടു ഊട്ടുപുരയിലേക്കു കയറി പോയി.

Source: http://sri-ramanan.blogspot.com/

Trust in the power that knows the way - Robert Adams

TRUST IN THE POWER THAT KNOWS THE WAY. ALL OF YOUR NEEDS ARE MET FROM WITHIN. - Robert Adams.
You see, you live in a universe which is self-existent, self-abiding, self-sufficient. This means that all of your needs are met from within. ALL OF YOUR NEEDS ARE MET FROM WITHIN. But this will only happen when you accept it this way. If you think that your needs have to come from a person, place or thing, you've always get a fight on your hands because you're hoping to get a better job or get some money in the bank or that someone will come along and help you with some problem. These are all erroneous thoughts. If you could only learn to rely on the Self, miracles would take place in your life!

If you can only learn to rely on the Self. How do you learn to rely on the Self? By trusting life. Trusting life just the way it is. I'm not saying to trust certain people, or to trust certain conditions, certain situations. I'm saying just to trust life. To trust life you go beyond people, places and things. You trust the substratum of all existence. You trust Consciousness. In other words, you feel and believe in your heart that there is a power that knows the way. You came out of it. So you're That also. For you are It. You are that power yourself. And you feel good about it. This is what I mean when I say, trust the power that knows the way.

There's nothing to fix in your life. Nothing to change. Nothing to accomplish. Nothing to do. Except to abide in the power that knows the way. Ifs so simple yet it's so hard for some of us. And it's hard because we allow the thoughts to come to us and spoil everything. You have to control your thoughts, control your thinking. When you are free from thinking, you will always abide in Consciousness, which is the power that knows the way.

And soon you'll find yourself becoming happier and happier every day.
Peaceful. Harmonious.

What can really disturb you and make you sad, make you afraid? Only something that you think may happen to you. But if you're living in the eternal now, if you exist this moment, and you do, in this moment is there a problem? There's no problem in this moment. It's only when you begin to think of tomorrow or the next week or the next week that you think of problems. But if you learn to stay centered in the moment where nothing is happening, this moment will become the next moment. And the next will become the next hour, the next day, the next week, and the next year.
Robert Adams in 'Silence of the Heart'

Source:   trust-in-power-that-knows-way-all-of.html

First meeting of Paul Brunton and Ramana Maharshi

I enter the large hall and sit down near him. The Maharshi holds a folded manuscript book in his hands; he is writing something with extreme slowness. A few minutes after my entry he puts the book aside and calls a disciple. A few words pass between them in Tamil and the man tells me that his master wishes to reiterate his regrets at my inability to partake of their food. He explains that they live a simple life, and never having catered for Europeans before do not know what the latter eat. I add that I regard the question of diet as being far less important than the quest which has brought me to his hermitage.

The sage listens intently, his face calm, imperturbable and non-committal.

"It is a good object," he comments at length.

This encourages me to enlarge upon the same theme.

"Master, I have studied our Western philosophies and sciences, lived and worked among the people of our crowded cities, tasted their pleasures and allowed myself to be caught up into their ambitions. Yet I have also gone into solitary places and wandered there amid the loneliness of deep thought. I have questioned the sages of the West; now I have turned my face towards the East. I seek more light."

The Maharshi nods his head, as if to say, "Yes, I quite understand."

"I have heard may opinions, listened to many theories. Intellectual proofs of one belief or another lie piled up all around me. I am tired of them, skeptical of anything which cannot be proved by personal experience. Forgive me for saying so, but I am not religious. Is there anything beyond man's material existence. If so, how can I realize it for myself?"

He makes no verbal reply but appears to have dropped into some train of thought. Because there is nothing else to do and because my tongue has now been loosened, I address him for the third time:

"The wise men of the West, our scientists, are greatly honoured for their cleverness. Yet they have confessed that they can throw but little light upon the hidden truth behind life. It is said that there are some in your land who can give what our Western sages fail to reveal. Is this so? Can you assist me to experience enlightenment? Or is the search itself a mere delusion?"

I have now reach my conversational objective and decide to await the Maharshi's response. He continues to stare thoughtfully at me. Ten minutes pass in silence.

At last his lips open and he says gently:

"You say I. 'I want to know.' Tell me, who is that I?"

What does he mean? He has now cut across the services of the interpreter and speaks direct to me in English. Bewilderment creeps across my brain. "I am afraid I do not understand your question," I reply blankly.

"Is it not clear? Think again!"

I puzzle over his words once more. An idea suddenly flashes into my head. I point a finger towards myself and mention my name.

"And do you know him?"

"All my life!" I smile back at him.

"But that is only your body! Again I ask, 'Who are you'?"

I cannot find a ready answer to this extraordinary query.

The Maharshi continues:

"Know first that I and then you shall know the truth."

My mind hazes again. I am deeply puzzled. This bewilderment finds verbal expression. But the Maharshi has evidently reached the limit of his English, for he turns to the interpreter and the answer is slowly translated to me:

"There is only one thing to be done. Look into your own self. Do this in the right way and you shall find the answer to all your problems."

It is a strange rejoinder. But I ask him:

"What must one do? What method can I pursue?"

"Through deep reflection on the nature of one's self, and through constant meditation, the light can be found."

"I have frequently given myself up to meditation upon the truth, but I see no signs of progress."

"How do you know that no progress has been made? It is not easy to perceive one's progress in the spiritual realm."

"Is the help of a master necessary?"

"It might be."

"Can a master help a man to look into his own self in the way you suggest?"

"He can give the man all that he needs for this quest. Such a thing can be perceived through personal experience."

"How long will it take to get some enlightenment with a master's help?"

"It all depends on the maturity of the seeker's mind. The gunpowder catches fire in an instant, while much time is needed to set fire to coal."

"Will the Maharshi express an opinion about the future of the world, for we are living in critical times?"

"Why should you trouble yourself about the future?" demands the sage. "You do not even properly know about the present! Take care of the present; the future will then take care of itself."

There is an abrupt pause. An attendant approaches and lights another incense stick. The Maharshi watches the blue smoke curl its way upwards and then picks up his manuscript book. He unfolds its pages and begins to work on it again, thus dismissing me from the field of his attention.

Feeling that our conversation is really at an end, I rise from the tiled floor, place my hands together in farewell, and leave him.

My proposed weekend quickly passes and I extend it to a week. The week passes and I extend it to a fortnight. Each day I sense the beautiful peace of the sage's mental atmosphere, the serenity which pervades the very air around him.

The last day of my visit arrives and yet I am no closer to him. My stay has been a tantalizing mixture of sublime moods and disappointing failures to effect any worthwhile personal contact with the Maharshi. I go out to one of his old disciples and tell him earnestly of my wish to have a final chat with his master. I confess that I feel too shy to tackle the sage myself. He leaves me and soon returns with the news that his master will be very pleased to grant the interview.

I hasten to the hall and sit down conveniently near the divan. The Maharshi turns his face immediately, his mouth relaxing into a pleasant greeting. Straightway, I feel at ease and begin to question him.

"The Yogis say that one must renounce this world and go off into secluded jungles or mountains, if one wishes to find truth. Such things can hardly be done in the West; our lives are so different. Do you agree with the Yogis?"

"The life of action need not be renounced. If you will meditate for an hour or two every day, you can then carry on with your duties. If you meditate in the right manner, then the current of mind induced will continue to flow even in the midst of your work. It is as though there were two ways of expressing the same idea; the same line which you take in meditation will be expressed in your activities."

"What will be the result of doing that?"

"As you go on you will find that your attitude towards people, events and objects will gradually change. Your actions will tend to follow your meditations of their own accord."

"Then you do not agree with the Yogis?" I try to pin him down.

But the Maharshi eludes a direct answer.

"A man should surrender the personal selfishness which binds him to this world. Giving up the false self is the true renunciation."

"How is it possible to become selfless while leading a life of worldly activity ?"

"There is no conflict between work and wisdom."

"Do you mean that one can continue all the old activities in one's profession, for instance, and at the same time get enlightenment?"

"Why not? But in that case one will not think that it is the old personality which is doing the work, because one's consciousness will gradually become transferred until it is centered in That which is beyond the little self."

"If a person is engaged in work, there will be little time left for him to meditate."

The Maharshi seems quite unperturbed at my poser.

"Setting apart time for meditation is only for the merest spiritual novices," he replies. "A man who is advancing will begin to enjoy the deeper beatitude, whether he is at work or not. While his hands are in society, he keeps his head cool in solitude."

"Then you do not teach the way of Yoga?"

"The Yogi tries to drive his mind to the goal, as a cowherd drives a bull with a stick, but on this path the seeker coaxes the bull by holding out a handful of grass!"

"How is that done?"

"You have to ask yourself the question, Who am I? This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem, and you will solve all other problems thereby."

There is a pause as I try to digest his answer.

The Maharshi addresses me again:

"Will it be clearer if it is put in this way? All human beings are ever wanting happiness, untainted with sorrow. They want to grasp a happiness which will not come to an end. The instinct is a true one. But have you ever been struck by the fact that they love their own selves most?"

"Well ?"

"Now relate that to the fact that they are ever desirous of attaining happiness through one means or another, through drink or through religion, and you are provided with a clue to the real nature of man."

"I fail to see . . . . "

The tone of his voice becomes higher.

"Man's real nature is happiness. Happiness is inborn in the true self. His search for happiness is an unconscious search for his true self. The true self is imperishable; therefore, when a man finds it, he finds a happiness which does not come to an end."

"But the world is so unhappy?"

"Yes, but that is because the world is ignorant of its true self. All men, without exception, are consciously or unconsciously seeking for it."

[Editor's note: After this conversation, one by one, the hall empties. Paul Brunton sits alone facing the Maharshi. Brunton receives a piercing steady glance and begins to lose body consciousness; nevertheless, he breaks away and makes his departure. He eventually travels to Bombay and purchases his sea-

voyage ticket back to England. But his two-week encounter with the Maharshi haunts him. He abandons his travel plans and returns to the Maharshi.

Once there he settles in, builds a hut west of the Ashrama, and pursues the inner quest as taught by the Maharshi. And one day, his departure imminent, his health on the verge of collapse, he sits once again in the hall and attempts the inner quest. This time his efforts are quickly rewarded as the Maharshi turns his penetrating gaze on him.]

Finally it happens. Thought is extinguished like a snuffed candle. The intellect withdraws into its real ground, that is, consciousness working unhindered by thoughts. I remain perfectly calm and fully aware of who I am and what is occurring. Yet my sense of awareness has been drawn out of the narrow confines of the separate personality; it has turned into something sublimely all-embracing. Self still exists, but it is a changed, radiant self. For something that is far superior to the unimportant personality which was I, some deeper, diviner being rises into consciousness and becomes me. I, the new I, rest in the lap of holy bliss. My heart is remoulded in rapture.

I return to this mundane sphere impelled by a force which I cannot resist. I discover I am still sitting in the hall of the Maharshi and that it is apparently deserted. My eyes catch sight of the hermitage clock and I realize that the inmates must be in the dining-room at their evening meal. And then I become aware of someone to my left. It is the ex-stationmaster, who is squatting close beside me on the floor.

"You have been in a spiritual trance for nearly two hours," he informs me.

I endeavor to make some reply, but discover to my astonishment that my power of speech has gone. Not for almost fifteen minutes do I recover it. Meanwhile the old man supplements with the further statement:

"The Maharshi watched you closely all the time. I believe his thoughts guided you."

With the fall of dusk I take my farewells of everyone except the Maharshi. I feel quietly content because my battle for spiritual certitude has been won. Yet when the Maharshi comes to the courtyard with me a little later, my contentment suddenly deserts me. This man has strangely conquered me and it deeply affects my feelings to leave him.

I raise my palms and close them together in the customary salutation and then mutter a brief goodbye. The sage smiles and looks at me fixedly, but says not a word.

One last look towards the Maharshi, one last glimpse by dim lantern light of a tall copper-skinned figure with lustrous eyes, another farewell gesture on my part, a slight wave of his right hand in response, and we part.

When I do not look at her, She lovingly looks and smiles at me - Guru Vācaka Kōvai

Guru Vācaka Kōvai 645. The real intention of the scriptures in saying “Know the truth of thyself”, is nothing but to  make one give up the objective attention, the false knowledge. Why? Because, the truth of oneself ever shines in everyone as ‘I am’, like the sun.

Michael James: Since the truth of oneself is ever shining in everyone as ‘I am’, it is not a thing to be known anew. Therefore, when the scriptures say “Know the truth of thyself”, their real intention is simply to make us turn our attention towards the ever-known ‘I am’, thereby giving up the attention towards second and third person objects, for such objective attention alone is wrong knowledge or ajnana. Thus, the intention of the scriptures is not to make us know anything new, but only to make us give up our wrong knowledge. In other words, if we merely give up our objective attention, that itself will make it clear to us that we ever know Self.

646. Self, the shining of Grace, which does not reveal itself when sought by the mind, which is merely an objective attention [that is, an attention towards second and third persons], will reveal itself when that objective attention [the mind] ceases to function. “When I look at her, the new bride will only look down towards the ground, but when I do not look at her, will lovingly look at me and mildly smile within with joy.”

Michael James: The last two lines of this verse are a quotation of verse 1094 of Tirukkural. The unusual way of comparing Self to the bride and the ego to the bridegroom is to be noted here. When one seeks to know Self as an object through the extroverted mind, It is not revealed. But since the cessation of

extroversion is itself introversion or Selfwardness (ahamukham), Self will automatically shine forth when extroversion ceases. Here readers are warned not to interpret the simile in the following wrong manner: ‘The bride looks at the bridegroom only when he does not look at her. Therefore, Self will reveal itself only when we do not attend to It, that is, only when we attend to the external world’. This is not the meaning which is intended when giving this simile. The correct interpretation should be: ‘Self cannot

be known by mind, but It will automatically shine forth when, and only when, the nature of the mind (namely attending to or knowing only second and third person objects) is destroyed’.

647. Do not look at this, do not look at that. If you simply remain without looking at anything, then by that powerful look at [one’s own] being [that is, by that powerful attention to Self, ‘I am’], you will become the supreme reality which has the outlook of the unlimited space of consciousness [chit-akasa].

648. Except by the Lord’s Grace, which begins to function when one surrenders oneself  completely to His Feet with sincere devotion, it [the reality] cannot be cognized merely by the skill of the mind of the jiva. So subtle is the reality.

http://www.happinessofbeing.com/guru_vachaka_kovai.html

http://prashantaboutindiaa.blogspot.com/2010/04/ramana-maharshi-discusses-about-truth.html

http://www.arunachalasamudra.org/directry.html

രമണ മൊഴികള്

എനിക്കെന്തെങ്കിലും പറഞ്ഞു തരണം.
ഉ: എന്തു പറയണം?

ചോ: എനിക്കൊന്നും അറിഞ്ഞുകൂടാ, അങ്ങയില്‍ നിന്നും എന്തെങ്കിലും കേട്ടറിയാന്‍ ആഗ്രഹിക്കുന്നു.

ഉ: ഒന്നും അറിഞ്ഞുകൂടാ എന്നറിയാമല്ലോ. ആ അറിവിനെ അറിഞ്ഞുകൊണ്ടാല്‍ മതി. അതുതന്നെയാണ്‌ മുക്തി.

Source: http://sreyas.in/ramana

ചോ: സ്വാമി, ഞാനാരാണ്‌? അതറിയുന്നത് എങ്ങനെ?

ഉ: ഈ ചോദ്യം നിങ്ങളോടുതന്നെ ചോദിക്കൂ! അന്നമയകോശവും (ദേഹവും) അതിന്റെ വൃത്തികളും, ‘ഞാന്‍ ‍’ അല്ല. ഇനിയും പറഞ്ഞാല്‍ മനോമയവും അതിന്റെ വൃത്തികളും ‘ഞാന്‍’ അല്ല. അടുത്തത്തായി നോക്കേണ്ടത്‌ ഈ വിചാരം എവിടെ നിന്നും പുറപ്പെടുന്നു എന്നാണ്‌. വിചാരം തനിയേ ജനിക്കുന്നതാണ്‌. അത്‌ ബാഹ്യവും ഭേദവുമുള്ളതാണ്‌. അത്‌ ബുദ്ധിയില്‍ വര്‍ത്തിക്കുന്നു. അതിനാല്‍ അതറിയുന്നതാര്‌? വിചാരങ്ങളുടെ നിലപാടും അവയുടെ സ്പഷ്ടമായ അറിവും അതിന്റെ പ്രകാശവും പുരുഷന്‍ അറിയുന്നു. ഈ പുരുഷനെ ദ്രഷ്ടാവെന്നോ അഹംകാരനെന്നോ പറയാം. അതിനാല്‍ വിജ്ഞാനമയകോശം അഹംകാരന്റെ ഉപാധി മാത്രമാണ്‌, ഞാന്‍ എന്ന അഹംകാരനല്ല.

ഈ ‘ഞാന്‍ ‍’ ആരാണെന്ന ചോദ്യം എന്നും അവശേഷിക്കുന്നു. നിദ്രയില്‍ അഹംകാരന്‍ സ്വയം അറിയാതിരിക്കുന്നു. ഈ മൂഢത്വം (ജഡത്വം) മാറുമ്പോള്‍ സ്വപ്നമോ, ജാഗ്രത്തോ ആയിത്തീരുന്നു. സ്വപ്നത്തെപ്പറ്റി ഇപ്പോള്‍ നിരൂപിക്കേണ്ട കാര്യമില്ല. നിദ്രയ്ക്കു മുന്‍പും പിന്‍പും ‘ഞാന്‍ ‍’ ഉണ്ടായിരുന്നുവെങ്കില്‍ ‘ഞാന്‍ ‍’ നിദ്രയില്‍ അമഞ്ഞിരുന്നു എന്നു മനസ്സിലാക്കാം. വേദങ്ങളും ആചാര്യന്മാരും പരാമര്‍ശിക്കുന്ന ആത്മസ്വരൂപം അതായിരിക്കാനിടയില്ല. ‘ഞാന്‍ ‍’ നിദ്രയ്ക്കും അതീതനായിരിക്കണം. ‘ഞാന്‍ ‍’ ഉറക്കത്തിലും സ്വപ്നത്തിലും ജാഗ്രത്തിലും ഒന്നു പോലെ ഉള്ള ഒന്നും, അവസ്ഥാത്രയങ്ങള്‍ സ്പര്‍ശിക്കാത്ത ഒന്നുമായിരിക്കണം. ‘ഞാന്‍ ‍’ അവസ്ഥാത്രയങ്ങളുടെ അധിഷ്ഠാനമായും സാക്ഷിയായും ഗുണമോ സ്വരൂപമോ ഇല്ലാത്തതുമായിരിക്കുന്ന ഒന്നാണ്‌ യഥാര്‍ത്ഥമായ ‘ഞാന്‍ ‍’ എന്നു മനനത്താല്‍ അറിഞ്ഞുകൊള്ളേണ്ടതാണ്‌. ആത്മസ്വരൂപം പഞ്ചകോശങ്ങളെയും കടന്നു നില്‍ക്കുന്നു. അനാത്മാകാരങ്ങളെയെല്ലാം ‘ഞാനല്ല’ എന്നൊഴിച്ചുവയ്ക്കുമ്പോള്‍ കേവല സച്ചിദാനന്ദസ്വരൂപമായ (ഞാന്‍ ) ആത്മാവ്‌ പ്രകാശിക്കുന്നത്‌ കാണാം.

ചോ: ആത്മസ്വരൂപത്തെ അപരോക്ഷ(പ്രത്യക്ഷ)മായറിയുന്നതെങ്ങനെ?

ഉ: ഇപ്പോള്‍ നമ്മെ നയിക്കുന്ന ആപേക്ഷികജ്ഞാനം ഒഴിയണം. ആത്മാവ്‌ ദൃക്ക്‌ എന്ന ഭാവത്തില്‍ തനിക്കന്യമായ ഒന്നിനെ (ദൃശ്യം) കാണുന്നതായി ബോധ്യം വരും. അന്തര്‍മുഖദൃഷ്ടിയില്‍കൂടി നമ്മുടെ അധിഷ്ഠാനചൈതന്യത്തെ അറിയുമ്പോള്‍ തനിക്കന്യമായിക്കാണപ്പെടുന്ന ദൃക്ക്‌, ദൃശ്യങ്ങള്‍ ഒഴിഞ്ഞ്‌ (ദ്രഷ്ടാവ്‌) താനേ താനായി പ്രകാശിക്കും.

ദൃക്‌, ദൃശ്യങ്ങള്‍ക്കിടയില്‍ രണ്ടിനും അതിരെന്നോണം അഹംകാരന്‍ വര്‍ത്തിക്കുന്നു. ദൃക്ക്‌ സത്തിന്റെ ആത്മാവായും ദൃശ്യം അസത്തിന്റെ അനാത്മാവായും സ്ഥാനം വഹിക്കുന്നു. എന്നാല്‍ രണ്ടിന്റെയും അധിഷ്ഠാനം ഒന്നായിരിക്കണം. അതിനാല്‍ അധിഷ്ഠാനചൈതന്യത്തിന്‌ (അസത്ത്‌ സത്തിന്റെ നിഷേധമാണെന്ന നിലക്ക്‌) സത്തിനോടാണ് ഐക്യമുള്ളത്‌. ഇങ്ങനെ ദൃക്കിന്റെ (സത്തിന്റെ) യാഥാര്‍ത്ഥ്യത്തെ ബോധിക്കുമ്പോള്‍ അസത്തായ ദൃശ്യം (വിഷയപ്രപഞ്ചം) നിര്‍വിഷയമാവുകയും ദൃക്ക്‌ ചിന്മാത്രസ്വരൂപമായി ഭവിക്കുകയും ചെയ്യും. ഈ പ്രപഞ്ച തിരോധാനത്തെയാണ്‌ ദൃശ്യവിലയം എന്നു പറയുന്നത്‌.

ചോ: ദൃശ്യങ്ങളെ ഒഴിക്കണമെന്നുണ്ടോ? അതുള്ളപ്പോഴും സത്യത്തെ സാക്ഷാല്‍ക്കരിച്ചുകൂടേ?

ഉ: ഇല്ല. വസ്തുവിനും, വിഷയങ്ങള്‍ക്കും തമ്മിലുള്ള ഭേദത്തെ ഇല്ലാതാക്കുകയാണ്‌ ദൃശ്യവിലയം കൊണ്ടുദ്ദേശിക്കുനത്‌. വിഷയം സത്യമല്ല. അഹംകാരനുള്‍പ്പെടെ എല്ലാ ദൃശ്യങ്ങളും വിഷയമാണ്‌, വസ്തുവല്ല. മിഥ്യ ഒഴിയുമ്പോള്‍ സത്യം വിളങ്ങും. കയറിനെ പാമ്പെന്നു ശങ്കിച്ചിടത്തു സത്യം വെളിപ്പെടാന്‍ പാമ്പിന്റെ തെറ്റായ കാഴ്ചയെ മാറ്റിയാല്‍ മതി. ഇത്തരം നിഷേധം കൂടാതെ സത്യം എത്തപ്പെടുകയില്ല.

ചോ: എപ്പോള്‍, എങ്ങനെ വിഷയ പ്രപഞ്ചത്തെ നിവര്‍ത്തിക്കാം?

ഉ: അതിന്റെ കര്‍ത്താവായ മനസ്സിനെ ഒടുക്കുമ്പോള്‍. ഈ കാര്യകാരണങ്ങളെ സൃഷ്ടിക്കുന്നതും ഈ ദ്വൈതബോധത്തിനാസ്പദവും മനസ്സാണ്‌. തന്നിമിത്തം തെറ്റായ വൃഷ്ടിബോധത്തിനും സങ്കുചിതജ്ഞാനത്തിലേര്‍പ്പെടുന്ന ദുഃഖത്തിനും അത്‌ ഹേതുവാകുന്നു.

Source:  http://sreyas.in/ramana

ചോ: കേട്ടുപഠിച്ച അറിവു സ്ഥായിയല്ല. എന്നാല്‍ ധ്യാനവശാല്‍ ലഭിക്കുന്ന അറിവ്‌ സ്ഥായിയായിട്ടിരിക്കും എന്നു പറയപ്പെടുന്നല്ലോ?

ഉ: മറ്റൊരുവിധത്തില്‍ പറഞ്ഞാല്‍ പരോക്ഷജ്ഞാനം കൊണ്ട്‌ ഫലമില്ല, മറിച്ച്‌ അപരോക്ഷജ്ഞാനമേ (സാക്ഷാല്‍ക്കാരവശാലുള്ള പ്രത്യക്ഷാനുഭൂതി) ഉറച്ചുനില്‍ക്കുകയുള്ളൂ എന്നാണ്‌.

ശ്രവണം മൂലം സത്യത്തെ ബുദ്ധിയില്‍ കൂടി അറിയും. ധ്യാന(മനന)ത്തില്‍കൂടി ആ അറിവ്‌ സന്ദേഹവിപരീതങ്ങളെ നീക്കി പ്രകാശിപ്പിക്കും. നിദിധ്യാസനം കൊണ്ട്‌ ദൃഢപ്പെടുന്നുവെന്നും പറയപ്പെടുന്നു. കരതലാമലകംപോലെ ജ്ഞാനം തനിക്കു വശപ്പെടുമ്പോഴേ ദൃഢപ്പെടുന്നുള്ളു എന്നും പറയാറുണ്ട്‌. വേറെ ചിലര്‍ സ്വസ്വരൂപസത്യശ്രവണമാണ്‌ പ്രധാനം, അതു ലഭിച്ചാല്‍ മറ്റെല്ലാം തനിയെ ഉണ്ടാവുമെന്നും പറയുന്നുണ്ട്‌. പൂര്‍വ്വജന്മസംസ്കാരത്താല്‍ പരിപാകതയുള്ള ഒരു പക്വന്‍ ഇന്നതാണ്‌ സത്യം എന്ന്‌ ഒരു പ്രാവശ്യം കേട്ടാല്‍ ആ നിമിഷത്തില്‍ തന്നെ സ്വരൂപജ്ഞാനം കൈവന്നവനായി സാക്ഷാല്‍ക്കാരത്തില്‍ തന്നെ നില്‍ക്കും. മറ്റുള്ളവര്‍ മേല്‍പ്പറഞ്ഞ മാര്‍ഗ്ഗത്തില്‍ കൂടി സമാധിപ്രാപിക്കേണ്ടതാണ്‌.

ചോ: ഒന്നിനെ അറിഞ്ഞാല്‍ സംശയങ്ങളെല്ലാം നിവര്‍ത്തിക്കപ്പെടും എന്നു പറയപ്പെടുന്ന ആ ഒന്നേതാണ്‌?
ഉ: സംശയിക്കുന്ന ആളിനെ അറിയുക. അവന്റെ പിടി നിറുത്തിയാല്‍ സംശയങ്ങളെല്ലാം ഒഴിയും. സംശയിക്കുന്ന ഒരുത്തന്‍ ഇരുന്നിട്ടല്ലേ സംശയങ്ങളെ ഇളക്കിവിടുന്നത്‌, അവനെ മാറ്റി വിട്ടാല്‍ മതി. എല്ലാവരും ജ്ഞാനികളാണ്‌, ജീവന്മുക്തരാണ്‌. സംശയിക്കുന്ന ദോഷം (പ്രതിബന്ധം) മാറിയാല്‍ സംശയിക്കുന്നവനില്ലാത്ത സ്ഥാനത്ത്‌ അത്‌ പ്രകാശിക്കും.
ചോ: സംശയിക്കുന്നവനെ മാറ്റുന്നതെങ്ങനെ?
ഉ: അവന്‍ ആരെന്ന്‌ (ഞാന്‍ ആരെന്ന്‌) ശ്രദ്ധിച്ചാല്‍ മതി.

Source:  http://sreyas.in/ramana

ചോ: അജ്ഞാനത്തെ നിവര്‍ത്തിക്കുന്നതെങ്ങനെയാണ്‌?
ഉ: നിങ്ങള്‍ തിരുവണ്ണാമലയില്‍ കിടന്നുകൊണ്ട്‌ വേറൊരു നഗരത്തെ സ്വപ്നം കണ്ടുവെന്നിരിക്കട്ടെ. ആ കണ്ടത്‌ നിങ്ങള്‍ക്ക്‌ സത്യമാണ്‌. നിങ്ങള്‍ നിങ്ങളുടെ മുറിക്കുള്ളില്‍ കിടക്കുകയാണ്‌. കാണപ്പെട്ട വലിയ നഗരത്തിനു നിങ്ങളുടെ മുറിയില്‍ പ്രവേശിക്കാന്‍ കഴിയുമോ? അല്ലെങ്കില്‍ നിങ്ങള്‍ക്ക്‌ നിങ്ങളുടെ ശരീരത്തെ ഇവിടെ വിട്ടിട്ട്‌ ആ നഗരത്തില്‍ പോകാനൊക്കുമോ? അതിനാല്‍ നിങ്ങള്‍ ഇവിടെ ഉണ്ടായിരുന്നുവെന്നുള്ളതും അതേ സമയം മറ്റൊരിടത്ത്‌ പോയി എന്നുള്ളതും രണ്ടും അസത്യം. എന്നാല്‍ മനസ്സിനു രണ്ടും സത്യമണെന്നു തന്നെ തോന്നുന്നു. സ്വപ്നത്തില്‍ (ഉറക്കത്തില്‍) തോന്നിയ ആ ‘ഞാന്‍ ‘ മറയുന്നു. മറ്റൊരു ‘ഞാന്‍ ‘ ഉണ്ടായി സ്വപ്നത്തെപ്പറ്റി പറയുന്നു. ഈ ‘ഞാന്‍ ‘ ഉറങ്ങുമ്പോഴില്ല. രണ്ട്‌ ‘ഞാനു’കളും അസത്യം. ഈ ഞാനും ആ ഞാനും, രണ്ടിന്റെയും വ്യാപാരങ്ങളും മനോമയം. ഒരോ വിചാരത്തോടുകൂടി ഓരോ ‘ഞാന്‍ ‘ ഉദിക്കുന്നു. ആ വിചാരം മാറുമ്പോള്‍ ആ ഞാനും ഒഴിയുന്നു. എല്ലാം മനോമയം. ജനകന്‍ കണ്ടുപിടിച്ച തസ്കരന്‍ ഈ മനസ്സാണ്‌. നമ്മളും ഈ തസ്കരനേയും അവന്റെ വിദ്യകളെയും മനസ്സിലാക്കി ആ വിധത്തില്‍ സന്തോഷമായിരിക്കാം.

Muktaka-Traya Three Verses on Liberation

Those who are students of the Maharshi's written works are aware that Upadesa-Sara, Arunachala-Pancaratna, and the following selection, Muktaka-Traya, are the only verses Sri Bhagavan composed in Sanskrit. Each of his compositions, written for whatever reason, exudes a crisp fragrance of truth and experience, guiding seekers to the final state of perfection.

The verses comprising Muktaka-Traya (Three Verses on Liberation) were composed on different occasions and later collected together. The first of these, Ekam Aksaram, was written when a devotee, Somasundaraswami, went to Bhagavan with a new notebook and requested him to write one letter (aksara ) in it. Bhagavan replied with the punning Tamil verse, which he later translated into the Sanskrit. The second verse, Hrdaya Kuhara Madhye, was written at the request of a devotee and appears in chapter two of Sri Ramana Gita. The third verse, written in 1927, later was translated into Tamil and included as verse number 10 of Ulladu Narpadu Anubandha (Appendix to Forty Verses on Reality).

1. ekam-aksaram hrdi nirantaram
bhasate svayam likhyate katham.

ഹൃദയത്തില് നിറഞ്ഞു സദാ സ്ഫുരിക്കുന്ന

ഒന്നായ തത്വം. സ്വയം പ്രകാശം. ഭാഷക്കതീതം.

The one imperishable (letter) itself shines continually in the Heart. How is it to be written?

2. hrdaya-kuhara-madhye kevalam brahma-matram hyaham-aham-iti saksad-atma-rupena bhati
hrdi visa manasa svam cinvata majjata va
pavana-calana-rodhad-atma-nistho bhava tvam.

ഹൃദയഗുഹയില് കേവല സ്വരൂപമായ ബ്രഹ്മ തത്വമായി

ഞാനു  ഉണ്ട് എന്നിങ്ങനെ സദാ ഉണ്മയായി നിറഞ്ഞു തുളുമ്പുന്ന

ആത്മാവില് ബദ്ധശ്രദ്ധനായി ജാഗ്രതയോടെ സ്വയം മുങ്ങി അറിയുക

പ്രാണനെ നിരോധിച്ചു ആത്മനിഷ്ഠയോടെ കഴിയുക

In the center of the heart-cave Brahman alone shines in the form of the Self chanting  'I-I'. Enter into the heart by diving deep, with the mind investigating itself, or with control of the movement of the breath and abide in the Self.

3. Deham mrn-maya-vaj-jadatmakam-aham-buddhir-na tasyastyato naham tat-tad-abhava-supti-samaye siddhatma-sadbhava-tah ko'ham bhava-yutah kuto vara-dhiya drstvatma-nisthatmanam so'ham-sphurti-tayarunacala-sivah purno vibhati svayam .

മണ്ണില് നിന്നും ഉണ്ടായി മറയുന്ന കുടം പോലെ ശരീര മനോ ബുദ്ധികള് ജഡവും "ഞാനു" എന്നാ ഉണ്മയുടെ നിത്യാനുഭവം ഇല്ലാതതുമാകുന്നു.

എന്നാല് ശരീര മനോ ബുദ്ധികള് നിഷ്ക്രിയമായ സുഷുപ്തിയില് ആത്മാവിന്റെ സദ്‌ഭാവം ഉണ്മയായി നിലകൊള്ളുന്നു.

"ഞാന് ആര്?" "എവിടെ നിന്ന്?" എന്നിങ്ങനെ സദാ ശ്രദ്ധയോടെ ജാഗ്രതയോടെ വിചാരം ചെയ്യുന്ന ആത്മനിഷ്ഠനില് അരുണാചല ശിവന് "നീ ഞാനു തന്നെ" എന്ന് സ്വയം നിറഞ്ഞു പ്രകാശിക്കുന്നു.

The body, like things made of clay, is insentient in nature and has no 'I'-concept. Also the existence of the Self is admitted at the time of sleep when there is non-existence of the body. Therefore, I am not the body. To those established as the Self and having seen with a sharp intellect adhering to the enquiry 'Who am I?' and 'From whence?', Arunachala-Shiva itself shines full as the manifestation of 'I am that'.

 

DAKSHINAMURTHY'S STOTRAM BY SRI RAMANA MAHARISHI

 The following incident took place at Sri Ramanashram, Tiruvannamalai some decades ago.

It was a Mahasivaratri day. The devotees dined along with the Bhagawan. Then they all assembled in the main hall and the Maharishi was reclining on the bed in his usual pose and poise. It was 8 in the night.

A devotee got up, paid obeisance to the Bhagawan and requested him : " Bhagawan , today is an auspicious day, MahaSivaratri. We all will be grateful if Bhagawan could explain to us the meaning of Dakshinamurthy sthothram."

Bhagawan replied " yes, I shall. Please sit down. "

All sat down. Bhagawan did not speak anything. He was silent. All those assembled there were looking at Bhagawan. Bhagawan was looking at them, Grace oozing out of his eyes.

There was total silence. No one moved; nothing moved except time. The clock struck nine... Still Bhagawan was silent. Stillness everywhere. Time moved forward. The clock struck ten, eleven, twelve., one, two, three.

It was all silence, total and complete. All the assembled devotees and the Bhagawan were looking at each other.

No one even whispered.They were all transported to a Divine world of bliss.  Many felt something moving up their spines! It was Bliss all over. And the clock struck four. Maharishi got up. It took them a minute to realize this small movement and they too got up.

Maharishi said : " Now, you all know the meaning of Dakshinamurthy sthothram " and he walked away.

 Ramana Maharshi as a youngkid portrayed as Shankaracharya- Dakshinamurthi Rupa This incident was narrated by sri T.K.Sundaresa Iyer, an ardent devotee of Bhagawan Ramana Maharishi. Indeed, silence is eloquent.


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. 1

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

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

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

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

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

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

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

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

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

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

More videros of dakshinamurthy stotram
Mauna-Vyaakhyaa Prakattita Para-Brahma-Tattvam Yuvaanam
Varssisstthaam-Te Vasad Rssigannauh Aavrtam Brahma-Nisstthaih |
Aacaarye[a-I]ndram Kara-Kalita Cin-Mudram-Aananda-Muurtim
Sva-[A]atmaaraamam Mudita-Vadanam Dakssinnaamuurti-Miidde ||

Meaning:
1: (Salutations to Sri Dakshinamurthy) Whose Exposition through Profound Silence is Awakening the Knowledge of the Supreme Brahman in the Hearts of His Disciples; Who is Himself Youthful ...
2: ... but is Sitting Surrounded by Old and Great Sages who are Devoted to Brahman,
3: The Hands of the Supreme Spiritual Teacher is Forming the Cin-Mudra (gesture of the Knowledge of Brahman) and Whose Appearance is Still and Blissful,
4: Who is Rejoicing in His Own Self which is reflected on His Blissful Face; Salutations to Sri Dakshinamurthy.

विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।
यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१॥
Vishvam Darpanna-Drshyamaana-Nagarii-Tulyam Nija-Antargatam
Pashyann-Aatmani Maayayaa Bahir-Ivo[a-U]dbhuutam Yathaa Nidrayaa |
Yah Saakssaat-Kurute Prabodha-Samaye Sva-[A]atmaanam-Eva-Advayam
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||1||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
1.1: The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being,
1.2: It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep,
1.3: One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman,
1.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.


बीजस्याऽन्तरिवाङ्कुरो जगदिदं प्राङ्गनिर्विकल्पं पुनः
मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम् ।
मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥२॥
Biijasya-Antar-Iva-Angkuro Jagad[t]-Idam Praangga-Nirvikalpam Punah
Maayaa-Kalpita-Desha-Kaala-Kalanaa Vaicitrya-Citrii-Krtam |
Maayaavi-Iva Vijrmbhayaty-Api Mahaa-Yogi-Iva Yah Sve[a-I]cchayaa
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||2||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
2.1: This World is Like a Sprout of a Seed Within which transforms what is Changeless state Before, appear Again ...
2.2: ... as Space and Time, and endless Varieties of Pictures over it; all due to the Creation of Maya,
2.3: This Unfolding of the World (from the Seed) which is Like a Play of a Magician, happens to one Who is Like a Mahayogi out of His Own Free Will (i.e. a Mahayogi can enter the state of Samadhi out of his own free will and witness the unfolding of the world when He comes out of Samadhi),
2.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.


यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासते
साक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।
यत्साक्षात्करणाद्भवेन्न पुनरावृत्तिर्भवाम्भोनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥३॥
Yasya-Eva Sphurannam Sada[a-A]atmakam-Asat-Kalpa-Arthakam Bhaasate
Saakssaat-Tat-Tvam-Asi-Iti Veda-Vacasaa Yo Bodhayaty-Aashritaan |
Yat-Saakssaat-Karannaad-Bhaven-Na Punaraavrttir-Bhavaam-Bho-Nidhau
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||3||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
3.1: By This Throb Alone which is of the Nature of Eternal Underlying Awareness, the Unreal Forms get their Meanings and Appear over the Mind,
3.2: This Knowledge of the Atman Spoken of in the Vedas as "Tat-Tvam-Asi" is Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to Him,
3.3: By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of Worldly Existence will Not Appear Again,
3.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.


नानाच्छिद्रघटोदरस्थितमहादीपप्रभा भास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा वहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥४॥
Naanaac-Chidra-Ghatto[a-U]dara-Sthita-Mahaa-Diipa-Prabhaa Bhaasvaram
Jnyaanam Yasya Tu Cakssur-Aadi-Karanna-Dvaaraa Vahih Spandate |
Jaanaam-Iiti Tam-Eva Bhaantam-Anubhaaty-Etat-Samastam Jagat
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||4||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
4.1: As the Light of a Great Lamp Situated Inside a Pitcher having Many Holes, Shine Outwards, ...
4.2: ... similarly, the Knowledge of That Only (i.e. Atman) Throb Outwards through our Eyes and Other Sense Organs,
4.3: "I Know", He Alone Shining (i.e Atman), This Entire World Shines ...
4.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.


देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः ।
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणो
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥५॥
Deham Praannam-Api-Indriyaanny-Api Calaam Buddhim Ca Shuunyam Viduh
Strii-Baala-Andha-Jaddo(a-U)pamaas-tv[u-]Aham-Iti Bhraantaa Bhrsham Vaadinah |
Maayaa-Shakti-Vilaasa-Kalpita-Mahaa-Vyaamoha-Samhaarinno
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||5||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
5.1: Those who Consider the Body or Prana (Vital Force) or Sense Organs or the Changing Mind or the Void (Total Non-Existence) ...
5.2: ... as the "I", are Like a Naive Innocent Girl Child, or a Blind, or a Dull-Headed; they are Deluded but they Vehemently Assert their Points,
5.3: The Inner Guru Destroys this Great Delusion Created by the Play of the Power of Maya,
5.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.


राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्
सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् ।
प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥६॥
Raahu-Grasta-Divaakare[a-I]ndu-Sadrsho Maayaa-Sama-[A]acchaadanaat
San-Maatrah Karanno[a-U]pasangharannato Yo(a-A]bhuut-Sussuptah Pumaan |
Praag-Asvaapsam-Iti Prabodha-Samaye Yah Pratyabhijnyaayate
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||6||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
6.1: Just Like the Sun and the Moon are Eclipsed by Rahu, the Pure Consciousness is Eclipsed by Maya (for a spiritually ignorant person),
6.2: A Spiritually Elevated Soul can enter that state of Unborn Deep Sleep (i.e. Pure Consciousness) by Withdrawing His Sense Organs to such an extent that Only the Real Essence remains,
6.3: That state (i.e. Pure Consciousness) is experienced during Spiritual Awakening whereby one clearly Perceives that "Before I was Sleeping" (by being eclipsed by Maya),
6.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.


बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा ।
स्वात्मानं प्रकटीकरोति भजतां यो मुद्रयाभद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥
Baalya-Adissv(u)-Api Jaagrad-Aadissu Tathaa Sarvaasv[u]-Avasthaasv[u]-Api
Vyaavrttaasv[u]-Anu-Vartamaanam-Aham-Ity[i]-Antah Sphurantam Sadaa |
Sva-[A]atmaanam Prakattii-Karoti Bhajataam Yo Mudrayaa-Bhadrayaa
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||7||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
7.1: During Boyhood and Other stages of Life (Youth, Old age etc), during Waking and Other states (Dreaming, Deep Sleep, Turiya etc) and Similarly in All Conditions ...
7.2: ... the Atman Always Shines as the "I" Within, Free from All Conditions but at the same time Present in All Conditions,
7.3: The Inner Guru Awakens this Knowledge of One's Own Atman to those who Surrender to Him; this Knowledge which is represented by the Auspicious Cin-Mudra,
7.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.


विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥
Vishvam Pashyati Kaarya-Kaaranna-Tayaa Svasvaami-Sambandhatah
Shissya-[A]acaarya-Tayaa Tatha-Eva Pitr-Putraady[i]-Aatmanaa Bhedatah |
Svapne Jaagrati Vaa Ya Essa Purusso Maayaa-Paribhraamitah
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||8||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
8.1: The Differentiations that we See in the World as Cause and Effect, as Possessor-Possession Relations, ...
8.2: ... as the Disciple-Teacher, and Also as Father-Son Relations etc, are all Differentiations within the One Atman,
8.3: In Dream or Waking state, He, the One Purusha is always present, and (as if) Maya Wanders over Him and gives rise to all these Differentiations,
8.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.



भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशु पुमान्
इत्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम्
नान्यत् किञ्चन विद्यते विमृशतां यस्मात्परस्माद्विभोः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥
Bhuur-Ambhaamsy-Analo-[A]nilo-[A]mbaram-Aharnaatho Himaamshu Pumaan
Ity[i]-Aabhaati Cara-Acara-[A]atmakam-Idam Yasya-Eva Muurty[i]-Assttakam
Naanyat Kin.cana Vidyate Vimrshataam Yasmaat-Parasmaad-Vibhoh
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||9||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
9.1: Earth, Water, Fire, Air, Space, Sun, Moon and Jiva, ...
9.2: ... are Verily His (i.e. Atman's) Eight Manifestations Shining within the Moving and the Non-Moving forms,
9.3: Apart from Him (i.e. Atman) there Cannot Exist anything; The Yogis who Reflect (i.e. Meditate) within Discover Him as the Essence From Which Everything Originates, ... Discover Him as Existing Beyond Everything as the Eternal Essence,
9.4: Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.



सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् ।
सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः
सिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥१०॥
Sarva-[A]atmatvam-Iti Sphuttii-Krtam-Idam Yasmaad-Amussmin Stave
Tena-Asya Shravannaat-Tadartha-Mananaad-Dhyaanaac-Ca Sangkiirtanaat |
Sarva-(A)atmatva-Mahaa-Vibhuuti-Sahitam Syaad-Iishvaratvam Svatah
Siddhyet-Tat-Punar-Assttadhaa Parinnatam Ca-[A]ishvaryam-Avyaahatam ||10||

Meaning:
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence)
10.1: Since the Divine Essence in All is Made Clear in this Hymn,
10.2: Hence by Listening to It, Contemplating on its Meaning, Meditating on It, and Glorifying it,
10.3: One becomes Endowed with the Greatness of the Knowledge of the Divine Essence ( present in All ); Perhaps the Divine Essence by Itself ...

10.4: ... will Awaken within him after that Again, the Eightfold Manifestations of Divine Powers (Siddhis) Unimpeded.
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