Exactly alike

From Talk 616:
“The world is not other than the mind, the mind is not other than the Heart; that is the whole
truth.” So the Heart comprises all. This is what is taught to Svetaketu by the illustration of the seed of a fig tree. The source is a point without any dimensions. It expands as the cosmos on the one hand and as Infinite Bliss on the other. That point is the pivot. From it a single vasana starts, multiplies as the experiencer ‘I’, experience, and the world. The experiencer and the source are referred to in the mantra. Two birds, exactly alike, arise simultaneously.
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In the Mundaka Upanisad, two identical birds are mentioned. They both sit on the same tree. One of the birds eats a juicy fig from the tree while the other bird sits quietly as witness to his activities.

Re-cognising within

Two very similar verses:

bhidyate hrdayagranthiSchidyante sarvasamSayAh |
kshIyante cAsya karmANi tasmin dRshTa evAtmanISvare ||

The knot of the Heart is rent asunder, all doubts are removed and fruitive actions are destroyed, when one recognises, within, none other than the Self as master.
(Bhagavata Purana, 1.2.21)


bhidyate hrdayagranthih chidyante sarvasamSayAh|
kshIyante cAsya karmANi tasmin dRshTe parAvare ||

When he recognises him, all-comprising (Brahman), the knot of the Heart is undone, all doubts are removed, and fruitive actions are destroyed.
(muNDaka Upanishad, 2.2.8)

Note following comments from Ramana Maharshi on "bhidyate hrdaya granthih" :
9th April 1947 -
"mano nasanam (destruction of the mind) is hridaya granthi bhedanam"
(Suri Nagammas letters)

Related link: Cutting the Knot of the Heart

Cutting the knot of the heart

I just received an email from a friend asking about cutting the heart knot. Here are a few notes and quotes:
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9th April 1947 (Suri Nagamma's Letters)

Question: “The expression ‘hridaya granthi bhedanam’ occurs in Sri Ramana Gita. What is meant by it?”

Answer: “That is what I say, ‘going away’, ‘exit’, ‘extinction of all vasanas’, destruction of the ego’, ‘I’, ‘destruction of jivathva’, ‘destruction of the mind’, and so many other names. All mean the same thing — mano nasanam (destruction of the mind) is hridaya granthi bhedanam. The word jnanam also means the same thing — some technical word for the sake of recognising.”
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The simple fact of the matter is that one who desires liberation must cut the knot (granthi) of the ego (ahamkara). Vichara is the way whether that is tinged with bhakti or straight up no nonsense enquiry is down to the vasanas of the sadhaka. "While disguised in the form of words, through ignorance, one does not reach the Heart-Lotus, but when such ignorance is rent asunder one discovers that identity alone." (amrtabindu 15)
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From Maharshi's Gospel (2. 6)
"the ego has one and only one characteristic. The ego functions as the knot between the Self which is Pure Consciousness and the physical body which is inert and insentient. The ego is therefore called the chit-jada granthi. In your investigation into the source of aham-vritti, you take the essential chit aspect of the ego; and for this reason the enquiry must lead to the realization of the pure consciousness of the Self. "
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bhidyate hrdayagranthih chidyante sarvasamSayAh|
kshIyante casya karmANi tasmin dRshTe parAvare ||

“When the One that is the Truth of the high and the low is experienced,
then the heart-knot is cut, all doubts are dispelled, and all his actions
are liquidated.”

(Bhagavata 1. 2. 21 is very similar (only differs in a couple of words) but this verse is from Mundaka Upanishad, v. 2.2.8, quoted under Sri Ramanaparavidyopanishad, v.81, by 'Who' - Here is a translation of the Bhagavata verse)

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See also Vivekacudamani 424 - this is Ramana Maharshi's translation from "Collected Works"

"How then should the wise man, who has severed the knot of the Heart with the sword of wisdom, continue to perform the various vain actions which occupied him during the time of his delusion? What cause could induce him to activity?"

Self Alone

"When the Self alone became 'the one who knows', in all living beings, then, how can there be illusion or anxiety for that one who constantly perceives oneness?"
(Isopanisad, 7)

Ramana Maharshi on Wikipedia

There seems to have been a bit of work done on the Wikipedia Ramana Maharshi article. It is certainly much easier to read now.

Link - Ramana Maharshi on Wikipedia

It appears to be back on track having gone through many changes. Here is a small part of the article posted to this blog three years ago before all the changes began. I quite like it then too. ;)

They came here to try and undermine this teaching

[an opinion from the editor of Acalayoga Blog]

Blandness appears to have overcome sections of the Ramana community - a blandness bordering on indifference. In the past few weeks I have had the proverb "live and let live" thrown at me from various quarters. While this is undoubtedly an admirable way to go through life [and one that I agree with wholeheartedly] - i.e. to tolerate the opinions of others and for them to tolerate your opinions - it does not mean that one should not point out simple errors in understanding, especially if such simple errors can be referenced. It seems that the traditional use of pramANa (proof) has been abandoned in favour of indiscriminate eclecticism. Without adhering to tradition, and the Sishtas who transmit it, there is a danger of ‘falling’ (apabhramSa) into an ego-oriented invention which is then set up as spiritual truth. Surrendering to the word of those great seers who have gone before limits the ego’s potential for doing harm.

There are numerous groups growing up around the teachings of Sri Ramana Maharshi. Groups which, while happy to use the name of the sage, are unwilling [whether through ignorance or obstinacy] to explore his teaching accurately. Groups which, while happy to announce allegiance to Bhagavan, are not happy to correct their members, nor even encourage helpful dialogue, when ideas, devoid of pramANa, or flying in the face of it, obliterate the essence of the teaching.

Sri Shirdi Sai Baba states that inner enemies must be controlled, but he also allows that "...you can (and must) use them, ... within limits. e.g., Kama (love, passion) for one's partner, krodha (anger) against unrighteousness, Lobha (greed) for Hari Nama, uttering God’s name, Moha (fondness) for Mukti (salvation), Matsar (hatred) for evil action; and have no mada (pride)." (Sai Baba's Charters and Sayings)

[note: the number of ripus (enemies) mentioned can vary dependent on stress/interpretation of any given Sage. Here, Sai Baba mentions all six enemies (shadripu). Sri Ramakrishna often laid stressed on kAma and lobha [the others left unsaid but understood]. The core ripus (shadripu) - kAma (desire, longing, passion), krodha (anger), lobha (greed, covetousness, confusion), moha (attachment, delusion of mind), mada (pride), matsara (jealousy and/or hatred). Although kAma (passion) is sometimes presented as enemy number one, in truth, without moha (delusion of mind), even passion would remain forever latent.]

These ripus should be controlled by means of discrimination (viveka). Viveka also reveals when it might be appropriate for the sadhaka to use these enemies as allies (ripupaksha) - e.g. longing (kAma) for a continued engagement in the quest; anger/offense (krodha) at repeated misinterpretation or selfish misappropriation of the teaching of Guru, or at forgetfullness of vichara, etc. Many years ago, I recall A. C. Bhaktivedanta Swami Prabhupada saying that one should, "tolerate any and all insults to one's self but when Krishna or His pure devotee is blasphemed, a true devotee becomes angry and acts like fire against the offenders." He continued, "krodha cannot be stopped, but it can be utilised in an appropriate fashion." [or words to that effect, it was some years ago back in 1970/71-ish].

Sri Ramakrishna says, "“There are three types of physicians - superior, mediocre and inferior. The physician who comes, feels the patient’s pulse and then says to him, ‘Brother, please take the medicine,’ and leaves, he is an inferior type of physician. He doesn’t care to find out if the patient has taken the medicine. The physician who persuades the patient in many ways to take the medicine, who says in a sweet voice, ‘O brother, how can you be cured unless you take the medicine? Dear brother, please take it. See I myself mix it for you. Now take it,’ is a mediocre physician. And the physician who sees that the patient is stubbornly refusing to take the medicine, puts his knee on the patient’s chest and forces the medicine down his throat is the superior type of physician. This is the tamoguna of the physician. This quality does good to the patient, it does not harm him.

Like the physicians acharyas (religious teachers) are also of three types. Those who instruct their disciples on spiritual matters and then make no inquiries about their progress are inferior acharyas. Those who repeat their teachings again and again for the good of their disciples so that they may internalize the instructions, make requests in various ways and show love are mediocre acharyas. And the type of acharyas who use force when they find that the disciples do not listen in any way them I call superior acharyas.” " (from Sri Sri Ramakrishna Kathamrita by Mahendranath Gupta)

Major Chadwick reveals, "I once saw Bhagavan appear really angry, the atmosphere in the Hall was electric; one felt afraid. The occasion was the visit to the town of a popular Swamy who initiated all and sundry, in fact anybody who came to him, without any sort of preparation. He taught them a form of breath control which proved very dangerous to those who practised it without observing certain necessary restrictions. He was quite the fashion for a short time ... Two of this Swamy’s disciples came to the Hall one evening just before the meal. They asked Bhagavan some questions which he readily answered, but they would accept none of his answers and tried repeatedly to put him in the wrong. Bhagavan was very patient with them and tried for long time to put them right; but at last their impertinence became such that Bhagavan flared up and went for them in a frightening way, but they were so hardened that it seemed to have but little effect. They were eventually ejected from the Hall forcibly and driven from the Ashram, Bhagavan remarking that “they came here to try and undermine this teaching.” (from "A Sadhu's Reminiscences" pages 65-66)

It is time Bhagavan's devotees took notice of those who perpetrate nonsense in his name and "undermine this teaching" lest they themselves become guilty of the same ;). They too should be "very patient with them" and try "for long time to put them right" only then can they truly call themselves Ramana devotees. The model devotee, who set the benchmark in such things, is Sri K. Lakshmana Sarma. So intent was he on giving a faithful rendering of Bhagavan's teaching that he "was blessed with the opportunity of receiving long and pertinent instructions" from Bhagavan, himself (cf. Maha Yoga). For those truly interested, there are plenty of books available from Sri Ramanasramam that can be referred to for "pramANa."

Scriptures and learning

"Once a few very learned Sanskrit scholars were seated in the hall discussing portions of the Upanishads and other scriptural texts with Bhagavan. I felt in my heart, how great these people are and how fortunate they are to be so learned and to have such deep understanding and ability to discuss with our Bhagavan. I felt miserable. After the pandits had taken leave, Bhagavan turned to me and said, "What?" looking into my eyes and studying my thoughts, "This is only the husk! All this book learning and capacity to repeat the scriptures by memory is absolutely of no use. To know the Truth, you need not undergo all this torture of learning. Not by reading do you get the Truth. Be Quiet, that is Truth. Be Still, that is God."" (R. Narayana Iyer, in Face to Face with Sri Ramana Maharshi, 2005; 261)
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"Through centuries men have read volumes of philosophy, but so long as there is no integration between thought and practise, sadhakas do not grow in spiritual grace." (Sai Baba: The Saint of Shirdi, p.35)

"The source of Sai Baba's mastery over the scriptures of all religions was as unfathomable as his entire personality was enigmatic. No one knew how this incredible avatar was able to amass so much knowledge, and that too in all its immaculate details! Sai Baba had settled in Shirdi at the tender age of 20, and after that no one saw him either studying or reading a single book. In him was manifested the innate genius who had fathomed the profundities of that luminous Reality, knowing which everything else becomes self-revealed. (Sai Baba: The Saint of Shirdi, by Mani Sahukar; p. 34) Om Sai Sri Sai Jaya Jaya Sai

This is the Atman

Esa ta atma: ..., this is the Atman. What we call the Antaryamin, or the Immanent Reality, is the Atman, the Self. When we say it is the Self, we mean it is Consciousness. We mean both things in the same sense. It is an awareness which cannot be the object of another awareness. Therefore, it is not capable of being seen. Adrsto drasta: This Reality is the unseen Seer of all beings. You cannot see it, but it sees you. It sees everyone, but no one can see it - adrsto drasta. Asrutah srota: It can hear everything, but no one can hear it. Amato manta: You cannot think it, but it can think you. Avijnato vijnata: You cannot understand it, but it can understand you. Nanyo'to'sti drasta: There is no other Seer but that. Nanyo'to'sti srota: There is no hearer other than that. Nanyo'to'sti manta. There is no thinker but that. Nanyo'to'sti vijnata: There is no understander but that. So, if anyone thinks, it is that which thinks; if anyone hears, it is that which hears; if anyone sees, it is that which sees. If anyone understands anything, it is not you or I that understand, it is that which understands. If anyone does anything, it is that which does.
(7th Brahmana, 23 - Page 41/2, The Brhadaranyaka Upanishad by Swami Krishnananda, The Divine Life Society, Sivananda Ashram, Rishikesh)

I am the doer, I am the free agent

“The person who preaches must have the badge of authority. Without it, it is all-ridiculous. We do not instruct ourselves but preach to others! It is like the blind leading the blind. (Laughter.) It brings more harm than good. It is only when you have seen God that you can see through other people and understand what diseases (of the soul) they have been taken with. You can then instruct them.

Ahamkara vimudhatma karta aham iti manyate
"Clouded by egotism one thinks 'I am the doer.' "
(Gita 3:27)

“You must have direct commandment of God, else it would be asserting yourself to say, ‘I teach mankind.’ Self assertion is the offspring of ignorance. Out of ignorance one feels, ‘I am the doer.’ One becomes a jivanmukta if one can but realize that God is the sole Actor (in the world system) and that I am a mere instrument in His hands. All troubles, all want of peace, come of the notion, ‘I am the doer, I am the free agent.’ ”

[from Sri Sri Ramakrishna Kathamrita
by Mahendranath Gupta]

Fire from Wood

It is one thing to believe beyond a doubt that fire exists in wood, but it is quite another to get the fire from the wood, cook rice with its help, appease one's hunger, and so be satisfied. These are two entirely different things. (Gospel of Sri Ramakrishna, 1977; 624)

Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained. (Atma Bodha 2; in Collected Works)

Having taken hold of the rope of knowledge one should bring out the Supreme Self, like fire. 'Undivided, immovable, calm, I am that Brahman.' Thus it is remembered. (Amrtabindu Upanishad, 21)

Bhagavan said, "...you may have everything for teaching and learning but without understanding there cannot be full ripening of wisdom. With that fire of jnana all worldly things must be mixed up and swallowed to attain the highest state." (Letters, 30th September, no. 206; 1948)

"I am Brahman" means...

Day by Day, 22. 3. 46
[Swami Sambuddhananda of Sri Ramakrishna Mission...] asked, “What is the best means for Self realisation?”

Bhagavan: ‘I exist’ is the only permanent, self-evident experience of everyone. Nothing else is so self-evident (pratyaksha) as ‘I am’. What people call ‘self-evident’ viz., the experience they get through the senses, is far from selfevident. The Self alone is that. Pratyaksha is another name for the Self. So, to do Self-analysis and be ‘I am’ is the only thing to do. ‘I am’ is reality. I am this or that is unreal. ‘I am’ is truth, another name for Self. ‘I am God’ is not true.

The Swami thereupon said, “The Upanishads themselves have said ‘I am Brahman’.”

Bhagavan replied, “That is not how the text is to be understood. It simply means, “Brahman exists as ‘I’ and not ‘I am Brahman’. It is not to be supposed that a man is advised to contemplate ‘I am Brahman’, ‘I am Brahman’. Does a man keep on thinking ‘I am a man’ ‘I am a man’? He is that, and except when a doubt arises as to whether he is an animal or a tree, there is no need for him to assert, ‘I am a man.’ Similarly the Self is Self, Brahman exists as ‘I am’, in every thing and every being.”

Ramana Maharshi on Ishvara

Just as the artificial light is projected through a lens on to the screen, so also the Reflected Light passes through thought (the magnifier) before expanding as the world beyond it; furthermore, thought, itself the world in-seed form, seems to be the wide external world. Such is the extraordinary Power! In this way Isvara, individual and the world are only of the Reflected Light, having the Self-shining Single Being for the substratum. (from Talk 323)
Related Link: Isvara