The importance of being earnest

Mumuksutva, the fourth of the fourfold means of moksha, is defined as the earnest desire for liberation.  In Vivekachudamani, Sankara says of it:

30: “It is only in the case of one who is determined in his detachment and yearns for liberation that sama [calmness of mind] etc become meaningful and fruitful”

And of vairagya and sama he further says:

21: “Vairagya (detachment) is revulsion from all things seen, heard, etc from all transient objects of enjoyment, beginning with the body and up to Brahman”

22: “Detaching the mind from manifold sense-pleasures again and again, perceiving their pernicious character, resting it permanently on one’s objective is said to be sama.”

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Atma vicara revisited

Bhagavan Sri Ramana’s primary teaching was self-enquiry – as evidenced by his first short essay that he himself wrote entitled Nar Yar (“Who am I”). The wide-ranging nature of topics covered in this essay clearly illustrate the depth, clarity and simplicity of his teaching – and the fact that liberation required pursuing this contemplation yourself, and not simply relying on scriptural knowledge or a guru.

If you have not come across this essay written by Bhagavan (not just talks recorded by others), it is really worth reading Michael James’ translation here:
http://www.happinessofbeing.com/nan_yar.html

The fact that Sadananda and others in the Sw Chinmayananda school, Swami Paramarthananda and others, expound and comment on Bhagavan’s Sat Darshanam – I think speaks for itself the respect in which they hold him. Interesting they choose to comment on the sanskrit translation of this work by Vasistha Ganapati Muni, who was a learned Vedantic scholar, who tended to try to interpret Bhagavan’s teaching in way that accorded with traditional Vedanta.

Bhagavan’s own commendation was the Tamil commentary on Ulladu Narpadu by Lakshmana Sarma – who had received direct verse by verse instruction from Bhagavan. The latter is well-worth reading.

Bhagavan Sri Ramana in his Nar Yar (‘who am I?’) had this to say about atma vicara, in para 16 (which is very different from the scriptural investigation that Dennis has interpreted atma vicara to mean):

“The name ‘ātma-vicāra’ [refers] only to [the practice of] always being [abiding or remaining] keeping the mind in [or on] ātmā [self]; conversely, dhyāna [meditation] is imagining oneself to be sat-cit-ānanda brahman [the absolute reality, which is being-consciousness-bliss]. At one time it will become necessary to forget all that has been learnt.”

Compare and contrast this with the Bhagavad Gita:

2.55: O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.

2.71: That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of (‘me’ and) ‘mine’, and devoid of pride

3.17: But that man who rejoices only in the Self and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform.

6.25: Withdraw gradually, with the the help of the resolute intellect; anchoring the mind in the Self, think of nothing whatsoever.

6.47: Among even these yogis, he who full of faith worships Me, his inner self, absorbed in Me – him I deem the most integrated.

6.26: (The yogi) should bring (this mind) under the subjugation of the Self Itself, by restraining it from all those causes whatever due to which the restless, unsteady mind wanders away.

Bhagavan Sri Ramana only recommends self-abidance, “just being”, and when egoistic thoughts arise, to enquire to whom those thoughts arise, and thereby see it is the selfish ego. He says that by this constant sadhana, this constant self-attention, the ego will vanish.

This is no different – as far as I can see – from the Bhagavad Gita, Sri Candrasekhara Bharati (“by self enquiry . . . getting direct perception of its true nature, one should disentangle the atma from samsara which is non atman which has been superimposed on it”), V.S. Iyer (drk-drsyam analyses), Nisargadatta (“abide in the ‘I am'”), or J Krishnamurti. Perhaps there is some merit in this pointer of self-enquiry which is worth investigating for ourselves?

Bhagavan Sri Ramana Maharshi and the Knowledge of Reality

Bhagavan Sri Ramana composed Ulladu Narpadu – Reality in Forty Verses – which is regarded even by ‘traditional’ advaitins as having the status of an upanishad. Lakshmana Sarma received direct instruction from Sri Ramana on this work, and thereafter wrote a detailed commentary on it, which even Bhagavan commended to others.

v.10 of UN: In the phenomenal world knowledge is never unaccompanied by ignorance; neither is ignorance ever divorced from knowledge. True knowledge is the Awareness of the original Self – as it truly is – the source of the ego-self which is the origin of all, by the start of the quest “to whom is the ignorance and knowledge of the world of objects”?

v.29: Without mouthing aloud ‘I’, but diving deep into the Heart and seeking the place from where the consciousness as ‘I’ rises, is the direct path of winning the Awareness of the real Self. But the mere contemplation “This body I am not; That Brahman AM I”, no doubt is helpful as an auxiliary tool to that direct path, but can that, by itself be the direct means, namely to the quest of the Self?

From LS’ commentary:

“Nidhidhyasana is the ceaseless contemplation of the content of that statement [‘I am indeed that Brahman’]. The akandakara vritti that blossoms out of this contemplation wipes out the nescience in all its entirety and jnana or Knowledge, it is believed, then shines in all its glory and effulgence. This type of sadhana is but a mental practice involving the triad of the meditator, the object of meditation and meditation. The intent and purpose of the quest [self-investigation / self-enquiry] is to make the mind that is awake, achieve quiescence . . . The main objective of vicara is the annihilation of the mind, which can never be accomplished by this contemplation.”

As an aside, compare and contrast with the comments of the 35th Sankaracharya of Sringeri on nirvikalpa samadhi:
The mind is so extremely pure at that time that it cannot be discerned distinctly from Brahman. The mind is then like a pure crystal. The effulgent Atman manifests in it clearly… After the realisation becomes stable, the mind is destroyed and one becomes a jivanmukta”

v.32: While the Upanishadic statements that preach the principle of Atman hail loud and clear “THAT THOU ART’, an aspirant, not getting established as ‘That’ by seeking the truth of the Self through the quest, meditating instead ‘That Brahman am I and not this body’, is due to want of strength of mind. Does not that Content Beyond reside as the Self within, ever and anon?

From LS’ commentary:

“In the stark thoughtlessness marked by the extirpation of the ego he should abide as the residual form that survives as the Self, called Brahman. Therefore the true significance of the deliberation of the principle of Atman contained in this mahavakya is to abide as the Self by the quest of the Self, and the Upanishadic utterance therefore is not an injunction to contemplate on the teaching”

What Bhagavan says – that ceaseless investigation into oneself / one’s ego is the means to ‘go beyond’ and results in ‘no-mind’ or dissolution of the ego – is not at all different from Nisargadatta, Krishnamurti and I think, Vasistha (but Ramesam is better qualified to comment on this than I). They all say you have to do this yourself; no guru or upanishad or path can do it for you; they can only point in the direction: that what you seek is what you already are, and is beyond concepts.

Therefore Knowledge / jnana is not a concept in the mind (however deep the conviction) that “I am Brahman, and not the ego”, though clearly helpful as a start.  It is the absence of any separate I-thought, such that only Pure Consciousness / Knowledge IS.

Upadesa Nun Malai

Bhagavan Sri Ramana Maharshi said little and wrote less. Much of what we have in English are (probably) imperfect recollections of his talks.  David Godman and Michael James have contributed excellently by translating some of Bhagavan’s original works into English – and perhaps most notably, Sri Murugunar’s collaborative effort with Bhagavan on Guru Vachaka Kovai.

An English translation, by ‘Kays’ of a Tamil “Commentary on Arunachala Stuti Panchakam and Upadesa Nun Malai” has recently been published.  This is a translation and commentary of Bhagavan’s poetic works, including Upadesa Undiyar (in Sanskrit, Upadesa Saram) and Ulladu Narpadu (Sat Darshan). The author, Kanakammal originally spent 3 years with Bhagavan before his passing, and then imbibed teaching from Sri Murugunar on Bhagavan’s works.

In her forward she writes “Though Murugunar taught exhaustively, what I could retain was much less. I had no courage to attempt to write on the Absolute Whole with this imperfect intellect of mine . . . None can say with certainty this is the really meaning for Sri Bhagavan’s compositions are an inexhaustible treasure”.  She passed away in 2010 at Sri Ramanashram.

Kays has also translated into English Lakshmana Sarma’s (“WHO”) translation and detailed commentary on Bhagavan’s Ulladu Narpadu. Bhagavan instructed him over 3 years on this verse by verse, from which Sarma translated Ulladu Narpadu into Sanskrit, which he got Bhagavan to approve, and then wrote a Tamil commentary.

Bhagavan himself said: “Everyone is saying that Lakshmana Sarma’s commentary on Ulladu Narpadu is the best. Nobody has studied Ulladu Narpadu the way Sarma has”.

Neither book is easy to find outside India.  Both are available at the Indian Sri Ramanashram website.  The first is also available here:

http://store.satramana.org/coonarstpaan.html

Aside from Michael James’ and David Godman’s translations, I suspect there is nothing as authoritative in English as these translations and commentaries on Bhagavan’s works, by two who sat at his feet.

Perspectives on right action

“The more intently you think of the well-being of others, the more oblivious of self you become. In this way, as gradually your heart gets purified by work, you will come to feel the truth that your own Self is pervading all beings and all things. Thus it is that doing good to others constitutes a way, a means of revealing one’s own Self or Atman.” – Vivekananda

“The goal of Vedanta is to see the other man’s sufferings as your own. Because in dream all the scenes and all the people are made of the same essence as yourself, they are as real as you are. Do not treat other people as mere ideas but your own self as real. If they are ideas, so are you. If you are real, so are they. Hence you must feel for them all just what you feel for yourself.” – V.S.Iyer

“Personality rests with the body, senses and mind. If you think you are impersonal, if you feel you are impersonal, and if you act knowing you are impersonal, you are impersonal.” – Krishna Menon

“Prarabdha (the actions the body has to perform in this life) is of three categories: ichha, anichha and parechha (personally desired, without desire and due to others’ desire). For him who has realised his Self, there is no ichha prarabdha. The two others remain. Whatever he does is for others only. If there are things to be done by him for others, he does them but the results do not affect him. Whatever be the actions that such people do, there is no punya (merit) and no papa (sin) attached to them.” – Ramana Maharshi

“The name and form of the spiritually enlightened Saint experiences the pangs and sorrows of life, but not their sting. He is neither moved nor perturbed by the pleasures and pains, nor the profits and losses of the world. He is thus in a position to direct others. His behavior is guided exclusively by the sense of justice.” – Nisargadatta

Now therefore the description of Brahman: not this, not this

From Shankara’s commentary on Gaudapada’s Karika (from Sw Nikhilananda’s translation):

II.32: “Though Atman is by nature pure and non-dual, yet It is not aware of Its true nature on account of such obstacles as the notions [Venkat: thoughts?] of happiness, unhappiness, corporeality, etc superimposed by ignorance. The purpose of scripture is to remove these illusory notions; thus it serves a negative purpose. This is accomplished when scriptures describe Atman as neti, neti. Thus dissociating from Atman such adjectives as happy or unhappy, which would make It an object, scripture indirectly helps to establish It as the eternal subject. The negation of attributes reveals the real nature of Atman”

II.36: “As non-duality, on account of its being the negation of all evils, is bliss and fearlessness, therefore knowing it to be such, direct your mind to the realisation of the on-dual Atman”

Note here that Gaudapa and Shankara, both differentiate between knowledge of what Atman is (which has been defined as negation of all notions, rather than any positive knowledge) and its realisation.

Then there is Shankara’s commentary on Brhadaranyaka Upanishad II.iv.12 (from Sw Madhavananda’s translation):

“That separate existence of yours, which has sprung up from the delusion engendered by contact with the limiting adjuncts of the body and organs, enters its cause, the great Reality, the Supreme Self, which stands for the ocean . . .  When that separate existence has entered and merged in its cause, in other words, when the differences created by ignorance are gone, the universe becomes one without a second.”

“These elements, transformed into the body, organs and sense-objects, from which the self comes out as an individual . . . are merged like rivers in the ocean, by the realisation of Brahman through the instruction of the scriptures and the teacher, and are destroyed. And when they are destroyed like the foams and bubbles of water, this individualised existence too is destroyed with them . . . After attaining (this oneness) the self, freed from the body and organs, has no more particular consciousness . . . How can the knower of Brahman, who is established in his nature as Pure Intelligence, possibly have any such particular consciousness? Even when a man is in the body, particular consciousness is sometimes impossible (e.g. as in deep sleep); so how can it ever exist in a man who has been absolutely freed from the body and organs? So said Yajnavalkya – propounded this philosophy of the highest truth to his wife, Maitreyi”

Note in the latter part of this quote the absence of ‘particular consciousness” being described in similar terms to the absence of objects/perceptions/thoughts in deep sleep.

Would welcome thoughts from traditional vedantins on your interpretation of this vis a vis the previous discussion on jnana being simply knowledge that is gained by a mind, rather than dissolution of all knowledge.

Is enlightenment an event in the mind?

This is an interesting question which was initiated through the blogging of Ramesam and Martin on the need for both analyses and synthesis to arrive at knowledge and the conversation between Dennis and Anonymous. It might be interesting to explore this further?

The ‘traditional’ school of Advaita seem to argue that jnana is based upon knowledge that can be gained from scriptures and a competent teacher, together with a period of ‘purification’.

The realised masters of Advaita – most notably Sri Ramana and Sri Nisargadatta – but also the likes of Sw Chinmayananda, JK, Francis Lucille – would argue that mind is a necessary first step, but then it has to be discarded. If I can synthesise my understanding of their pointers – I think it is that the mind itself is just thoughts and this is the cause of the maya / illusion. Therefore to get out of the maya, to become a jnani, mind itself needs to be set aside; but of course a mind / thought cannot volitionally do this.

I’ve already set out some quotes in a previous thread with Martin under “Buddhi is also something perceived”, which includes one on ‘no mind’ from Gaudapada.

Here is what Vasistha had to say (from “The Vision and the Way of Vasistha” by BL Atreya): Continue reading

Buddhi is also something perceived

“To arrive at the conclusion that this solid-seeming world is a mere thought does not solve the whole problem. It cannot give entire satisfaction, for the thought-world remains.

The examination did not give satisfaction because it was conducted from the level of the buddhi which was left unexplained.

Buddhi is also something perceived. Is not oneself (Consciousness) the real Perceiver? To examine thoughts one has to take one’s stand in perceiving Consciousness

When it is seen that the content of thought is nothing but Consciousness, thought vanishes and Consciousness remains.”

Sri Atmananda, Atma Darshan

“Who / what am I” is the fundamental question the buddhi has to decipher

As one journeys through life, it may happen that questions arise as to what is the nature of the world around me, what is the purpose of life, how should one live, how / why do some experiences (good or bad) happen to me and not to anyone else. And for some, that may lead to a quest to find answers to such questions.

It may be that through science, through philosophy, or through religion one finds a path. The questions may initially be outwardly focused. But as one investigates the external world, the inevitable question must arise – what is the nature of ‘me’ that is trying to investigate the world?

So the ultimate quest has to be self-investigation; for without this self, there is no world that can be investigated. And in investigating the nature of one-self, one gradually realises that the body, mind and feelings are not really me, leaving only that which is the witness of all this. But this is elusive.

Vedanta is a set of beautiful pointers to help your buddhi gradually see the transiency of the world, and turn to the one constant that is conscious of the world. It is a pointer, because once the direction of travel is understood, it is no longer necessary to keep looking at the map. For understanding the vedantic scriptures is not the goal; understanding what is it that I am is the goal.

And to do that, it must be insufficient to simply accept some authority saying that ‘you are Brahman’. Liberation, freedom, can only mean absolute freedom from everything – including any and all authority. It means being able to stand alone, without any supports or crutches, and find out what it is you really are.

And so many of the sages of the 20th Century – Sri Ramana, Sri Atmananda, J Krishnamurti and Sri Nisargadatta advised just this.

Sri Atmananda commented (in Notes on Spiritual Discourses):
144: The basic error is the false identification of the ‘I’-principle with the body, senses or mind – each at a different time. This is the pivot round which our worldly life revolves.
151: Exactly in the way that the ego would examine other persons or activities outside you, standing separate from and unattached to the person or thing examined. Here you should stand separate from the body, senses and mind; and dispassionately examine them.

What comes first, being or desire [becoming]?

“With being arising in consciousness, the ideas of what you are arise in your mind, as well as what you should be. This brings forth desire and action and the process of becoming begins. Becoming has, apparently, no beginning and no end, for it restarts every moment. With the cessation of imagination and desire, becoming ceases and the being this or that merges into pure being, which is not describable, only experienceable.
“The world appears to you so overwhelmingly real because you think of it all the time; cease thinking of it and it will dissolve into thin mist. You need not forget; when desire and fear end, bondage also ends. It is the emotional involvement, the pattern of likes and dislikes which we call character and temperament that create the bondage.”

– Nisargadatta Maharaj, I am That

“There is no becoming, no destruction, no one in bondage, no one having desire to be released, no one making effort (to attain liberation) and no one who has attained liberation. Know that this is the absolute truth”

– Bhagavan Ramana Maharshi, quoting Mandukya Karika