D: I fear that Self-realisation is no easy thing to attain.
M: Why impede yourself by anticipating failure? Push
on. Self-realisation will come to an earnest seeker in a trice.
To illustrate this, Sri Bhagavan told the following story:
KING JANAKA WAS listening to a philosophical treatise read
by the state pandit, wherein a passage occurred to the effect that
a rider who had placed one foot in the stirrup, contemplating
upon realisation could realise the Self before he lifted the other
foot to place it in the other stirrup. That is, the passage taught,
that when realisation comes, it comes in an instant. The king
stopped the pandit from proceeding further, and ordered him
to prove the statement. The pandit admitted that he was only a
book-worm and was unable to impart practical wisdom. Janaka
suggested that the text was either false or exaggerated, but the
pandit would not agree to this. Though he himself was unable
to impart practical wisdom, he maintained that the text could
not be false or exaggerated, since it contained the words of wise
sages of the past. Janaka was annoyed with the pandit and in a
fit of rage condemned him to prison. He then inflicted the
same punishment on every pandit who passed for a wise man
but was unable to prove this scriptural text.
For fear of being imprisoned, some of the pandits fled the
country in voluntary exile. While two or three of them were running
through a thick forest, a sage called Ashtavakra,* who though young
in age was wise in learning, happened to cross their path. Having
learnt their plight, Ashtavakra offered to prove the text true to the
king and thereby have the imprisoned pandits released. Impressed
by his bold assurance, they took him in a palanquin to the king. At
the sight of the sage, the king stood up and saluted him with great
reverence. Ashtavakra then ordered the king to release all the pandits.
Janaka thought that such an order could come only from one who
had the capacity to set his doubts at rest, and hence he released all
the pandits and asked the sage whether he could summon the horse.
The sage advised him not to be in a hurry and suggested that they
should go to a solitary spot. Thereupon the king on his horse and
the sage in a palanquin went out of the city towards the forest.
When they reached the forest the sage asked the king to send back
the retinue. The king did as he was asked, and then placing one of
his feet in the stirrup, he requested the sage to prove the scriptural
text. But the sage replied by asking whether the position in which
they stood indicated a proper master-disciple relationship. The king
then understood that he should show due reverence towards
Ashtavakra, and prayed to him for grace. The sage then addressed
him as ‘Janaka’, since he was no longer a king and told him that
before being taught Brahma jnana, a true disciple should surrender
himself and all his possessions to his Master. “So be it”, said the
king. “So be it” replied the sage and disappeared into the forest.
From that moment Janaka stood transfixed with one foot in the
stirrup and the other dangling in the air, as if he were a statue.
(Saying this, Sri Bhagavan imitated the posture of King Janaka).
Time passed by, and the citizens, finding no sign of their king
returning, grew anxious and began to search for him. They came
to the place where Janaka was standing transfixed and were dismayed
to find him unaware of their presence and indifferent to their
earnest enquiries. They therefore began searching for Ashtavakra
who, they thought, must be a charlatan that had cast a spell upon
their king, and vowed vengeance upon him. At the same time, being
concerned with the king’s condition and wanting to minister
to him, they brought him back to the city on a palanquin. The
king, however, continued to remain in the same condition.
At last, having found Ashtavakra, the ministers entreated
him to remove the alleged spell and bring the king back to his
normal condition. At the same time they charged him with the
responsibility for having cast the spell. Ashtavakra treated their
ignorant remarks with contempt and called the name of Janaka,
who immediately saluted him, and responded to his call. The
ministers were surprised. Ashtavakra told the king that he was
being maliciously accused by the people of having brought him
to some sad plight and asked him to tell the truth. On hearing
this, the king angrily asked, ‘Who said so’? The ministers were
taken by surprise and pleaded for mercy. Thereupon, the sage
advised the king to resume his normal functions, adding that
Brahma jnana could be taught only to competent persons and
that since the king had successfully passed the test, he would
now impart it to him. Then the sage remained alone with the
king during the night and taught him the ultimate Truth, saying
“Brahman is not anything new or apart from oneself and no
particular time or place is needed to realise It.” He finally
concluded by saying, “That Thou Art” (tat tvam asi). That is
the Self, eternal and infinite.
The next morning the ministers found that the king called
the assembly and performed his functions as usual. In the
assembled court Ashtavakra asked the king whether his former
doubt about whether Brahma jnana could be attained as suddenly
and as quickly as mentioned in the scriptures was cleared, and if
so to bring the horse and demonstrate the truth of it.
The king was all humility now and said, “Lord! Because of
my immaturity, I doubted the correctness of the scriptural text.
I now realise every letter of it is true.” The ministers thanked
the sage.
(* Ashta means ‘eight’ and vakra means ‘bends’. Ashtavakra was so named
because his body had eight deformities.)
Saturday, April 17, 2010
Tuesday, April 13, 2010
Sunday, March 21, 2010
Silent Teachings and Sat-sanga
Silent Teachings & Sat-sanga
By Sri Ramana Maharshi
Preamble by David Godman
Preamble
Although Sri Ramana Maharshi was happy to give his verbal teachings to anyone who asked for them, he frequently pointed out that his ‘silent teachings’ were more direct and more powerful. These ‘silent teachings’ consisted of a spiritual force, which seemed to emanate from his form, a force so powerful that he considered it to be the most direct and important aspect of his teachings. Instead of giving out verbal instructions on how to control the mind, he effortlessly emitted a silent power, which automatically quietened the minds of everyone in his vicinity. The people who were attuned to this force report that they experienced it as a state of inner peace and well being; in some advanced devotees it even precipitated a direct experience of the Self.
This method of teaching has a long tradition in India, its most
famous exponent being Dakshinamurti, a manifestation of Siva who brought four learned sages to an experience of the Self through the power of his silence. Sri Ramana frequently spoke of Dakshinamurti with great approval and his name crops up in many of his conversations.
This flow of power from the Guru can be received by anyone
whose attention is focused on the Self or on the form of the
Guru; distance is no impediment to its efficacy. This attention
is often called Sat-sanga, which literally means ‘association
with being’. Sri Ramana wholeheartedly encouraged this
practice and frequently said that it was the most efficient way
of bringing about a direct experience of the Self. Traditionally it involves being in the physical presence of one who has realised the Self, but Sri Ramana gave it a much wider definition. He said that the most important element in Sat-sang was the mental connection with the Guru; Sat-sang takes place not only in his presence but whenever and wherever one thinks of him.
Question: How can silence be so powerful?
Sri Ramana Maharshi: A realised one sends out waves of
spiritual influence, which draw many people towards him. Yet
he may sit in a cave and maintain complete silence. We may
listen to lectures upon truth and come away with hardly any
grasp of the subject, but to come into contact with a realised
one, though he speaks nothing, will give much more grasp of
the subject. He never needs to go out among the public. If
necessary he can use others as instruments.
The Guru is the bestower of silence who reveals the light of Self-knowledge that shines as the residual reality. Spoken
words are of no use whatsoever if the eyes of the Guru meet
the eyes of the disciple.
Question: Why does not Bhagavan go about and preach the
truth to the people at large?
Sri Ramana Maharshi: How do you know I am not doing it? Does preaching consist in mounting a platform and haranguing the people around? Preaching is simple communication of knowledge; it can really be done in silence only. What do you think of a man who listens to a sermon for an hour and goes away without having been impressed by it so as to change his life? Compare him with another, who sits in a holy presence and goes away after some time with his outlook on life totally changed. Which is the better, to preach loudly without effect or to sit silently sending out inner force?
Again, how does speech arise? First there is abstract knowledge. Out of this arises the ego, which in turn gives rise to thought, and thought to the spoken word. So the word is the great grandson of the original source. If the word can produce an effect, judge for yourself how much more powerful must be the preaching through silence.
Question: Does Bhagavan give diksha (initiation)?
Sri Ramana Maharshi: Mouna (silence) is the best and the most potent diksha. That was practised by Sri Dakshinamurti. Initiation by touch, look, etc., are all of a lower order. Silent initiation changes the hearts of all.
Dakshinamurti observed silence when the disciples approached him. That is the highest form of initiation. It includes the other forms. There must be subject-object relationship established in the other diksha. First the subject must emanate and then the object. Unless these two are there how is the one to look at the other or touch him? Mouna diksha (silent initiation) is the most perfect; it comprises looking, touching. It will purify the individual in every way and establish him in the reality.
Questioner: Swami Vivekananda says that a spiritual Guru can transfer spirituality substantially to the disciple.
Sri Ramana Maharshi: Is there a substance to be transferred? Transfer means eradication of the sense of being the disciple. The master does it. Not that the man was something at one time and metamorphosed later into another.
Question: Is not grace the gift of the Guru?
Sri Ramana Maharshi: God, grace and Guru are all synonymous and also eternal and immanent. Is not the Self already within? Is it for the Guru to bestow it by his look? If a Guru thinks so, he does not deserve the name.
The books say that there are so many kinds of diksha, initiation by hand, by touch, by eye, etc. They also say that the Guru makes some rites with fire, water, japa or mantra and calls such fantastic performances diksha, as if the disciple becomes ripe only after such processes are gone through by the guru.
If the individual is sought he is nowhere to be found. Such is the Guru. Such is Dakshinamurti. What did he do? He was silent when the disciples appeared before him. He maintained silence and the doubts of the disciples were dispelled, which means that they lost their individual identities. That is jnana (knowledge) and not all the verbiage usually associated with it.
Silence is the most potent form of work. However vast and
emphatic the sastras (scriptures) may be they fail in their effect. The Guru is quiet and peace prevails in all. His silence is vaster and more emphatic than all the sastras put together. These questions arise because of the feeling that, having been here so long, heard so much, exerted so hard, one has not gained anything. The work proceeding within is not apparent; In fact the guru is always within you.
Question: Can the Guru’s silence really bring about advanced states of spiritual awareness?
Sri Ramana Maharshi: There is an old story, which
demonstrates the power of the Guru’s silence. Tattvaraya
composed a Bharani, a kind of poetic composition in Tamil, in honour of his Guru Swarupananda, and convened an assembly of learned Pandits (pundits) to hear the work and assess its value. The Pandits raised the objection that a Bharani was only composed in honour of great heroes capable of killing a thousand elephants in battle and that it was not in order to compose such a work in honour of an ascetic.
Thereupon the author said, "Let us all go to my Guru and we
shall have this matter settled there."
They went to the Guru and, after they had all taken their seats,
the author told his Guru the purpose of their visit. The Guru sat silent and all the others also remained in mouna (silence). The whole day passed, the night came, and some more days and nights, and yet all sat there silently, no thought at all occurring to any of them and nobody thinking or asking why they had come there. After three or four days like this, the Guru moved his mind a bit, and the people assembled immediately regained their thought activity. They then declared, ‘Conquering a thousand elephants is nothing beside this Guru’s power to conquer the rutting elephants of all our egos put together. So certainly he deserves the Bharani in his honour!
Question: How does this silent power work?
Sri Ramana Maharshi: Language is only a medium for communicating one’s thoughts to another. It is called in only
after thoughts arise. Other thoughts arise after the "I"-thought
rises and so the "I"-thought is the root of all conversation. When one remains without thinking one understands another by menas of the universal language of silence.
Silence is ever speaking. It is a perennial flow of language,
which is interrupted by speaking. These words I am speaking obstruct that mute language. For example, there is electricity
flowing in a wire. With resistance to its passage, it glows as a lamp or revolves as a fan. In the wire it remains as electric
energy. Similarly also, silence is the eternal flow of language, obstructed by words.
What one fails to know by conversation extending to several
years can be known instantly in silence, or in front of silence. Dakshinamurti and his four disciples are a good example of
this. This is the highest and most effective language.
(Continued below)
TOP (Continued) Questioner: Bhagavan says, ‘The influence of the jnani (self-realised) steals into the devotee in silence.’ Bhagavan Sri Ramana Maharshi: Yes. What is the contradiction? Jnani, great men, Mahatmas- do you differentiate between them? Questioner: No Sri Ramana Maharshi: Contact with them is good. They will Question: Does this hold good even after the dissolution of Sri Ramana Maharshi: Guru is not the physical form. So the contact will remain even after the physical form of the Guru Question: Is the operation of grace the mind of the Guru acting on the mind of the disciple or is it a different process? Sri Ramana Maharshi: The highest form of grace is silence. Questioner: Vivekananda has also said that silence is the Sri Ramana Maharshi: It is so for the seeker’s silence. The Questioner: Sri Bhagavan’s silence is itself a powerful force. It brings about a certain peace of mind in us. Sri Ramana Maharshi: Silence is never-ending speech. For vocal speech, organs of speech are necessary and they precede speech. But the other speech lies even beyond Question: Can everyone benefit from this silence? Sri Ramana Maharshi: Silence is the true Upadesa Questioner: It is said that one look of a mahatma is enough, Sri Ramana Maharshi: The look has a purifying effect. Question: Can the Guru’s silence bring about realisation if the disciple makes no effort? Sri Ramana Maharshi: In the proximity of a great master, the Vasanas (subtle impressions that lead to desires) cease to be active, the mind becomes still and Samadhi results. Thus the disciple gains true knowledge and right experience in the presence of the master. To remain unshaken in it further efforts are necessary. Eventually the disciple will know it to be his real being and will thus be liberated even while alive. Question: If the search has to be made within, is it necessary to be in the physical proximity of the Master? Sri Ramana Maharshi: It is necessary to be so until all doubts are at an end. Questioner: I am not able to concentrate by myself. I am in Sri Ramana Maharshi: Yes, that is called grace. Individually Question: Is it necessary to serve the Guru physically? Sri Ramana Maharshi: The Sastras (scriptures) say that one must serve a Guru for twelve years in order to attain Questioner: You say that association with the wise (Sat-sanga) and service of them is required of the disciple. Sri Ramana Maharshi: Yes, the first really means association Service is primarily to abide in the Self, but it also includes making the Guru’s body comfortable and looking after his place of abode. Contact with the Guru is also necessary, but this means spiritual contact. If the disciple finds the Guru internally, then it does not matter where he goes. Staying here or elsewhere must be understood to be the same and to have the same effect. Question: My profession requires me to stay near my place of work. I cannot remain in the vicinity of sadhus. Can I have realisation even in the absence of sat-sanga? Sri Ramana Maharshi: Sat is Aham Pratyaya Saram, the Self of selves. The sadhu is that Self of selves. He is immanent in all. Can anyone remain without the Self? No. So no one is away from sat-sanga. Question: Is proximity to the Guru helpful? Sri Ramana Maharshi: Do you mean physical proximity? What is the good of it? The mind alone matters. The mind must be contacted. Sat-sanga will make the mind sink into the Heart. Such associations both mental and physical. The extremely visible being of the Guru pushes the mind inward. He is also in the Heart of the seeker and so draws the latter’s inward-bent mind into the Heart. Questioner: All that I want to know is whether sat-sanga is necessary and whether my coming here will help me or not. Sri Ramana Maharshi: First you must decide what is sat-sanga. It means association with Sat or Reality. One who knows or has realised Sat is also regarded as Sat. Such association with Sat or with one who knows Sat is absolutely necessary for all. Sankara has said that in all the three worlds there is no boat like sat-sanga to carry one safely across the ocean of births and deaths. Sat-sanga means sanga (association) with Sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought. That is Sat-sanga. Introversion results. Then Sat is revealed. [Note: The following quotation gives an indication of the power of sat-sanga. It consists of five stray Sanskrit verses that Sri Ramana came across at various times. He was so impressed by their contents that he translated them into Tamil and incorporated them in Ulladu Narpadu Anubandham, one of his own written works which deals with the nature of reality.] If one gains association with sadhus, of what use are all the religious observances (niyamas)? When the excellent cool southern breeze itself is blowing, what is the use of holding a hand fan? Sacred bathing places, that are composed of water, and images and deities, which are made of stone and earth, cannot be comparable to those great souls (mahatmas). Ah, what a wonder! The bathing places and deities bestow purity of mind after countless days, whereas such purity is instantly bestowed upon people as soon as sadhus see them with their eyes. Heat will be removed by the cool moon, poverty by the celestial wish-fulfilling tree and sin by the Ganges. But know that all these, beginning with heat, will be removed merely by having darshan (sight) of incomparable sadhus. The supreme state which is praised and which is attained here in this life by clear vichara, which arises in the Heart when association with a sadhu (a noble person or one who has realised the Self) is gained, is impossible to attain by listening to preachers, by studying and learning the meaning of the scriptures, by virtuous deeds or by any other means.
also says, ‘Contact with great men (mahatmas) is one
efficacious means of realising one’s true being’.
work through silence. By speaking their power is reduced.
Silence is most powerful. Speech is always less powerful than silence, so mental contact is the best.
the physical body of the jnani or is it true only so long as he is
in flesh and blood?
vanishes. One can go to another Guru after one’s Guru passes away, but all Gurus are one and none of them is the form you see. Always mental contact is the best.
It is also the highest upadesa (teaching).
loudest form of prayer.
Guru’s silence is the loudest upadesa. It is also grace in its
highest form. All other dikshas (initiations) are derived from
Mouna (silence), and are therefore secondary. Mouna is the
primary form. If the Guru is silent the seeker’s mind gets
purified by itself.
Vocal speech obstructs the other speech of silence. In silence one is in intimate contact with the surroundings. The silence of Dakshinamurti removed the doubts of the four sages. Mouna Vyakhya Prakatita Tattvam means the truth expounded by silence. Silence is said to be exposition. Silence is so potent.
thought. It is in short transcendent speech or unspoken words
(Para Vak).
(teachings). It is the perfect upadesa. It is suited only for the
most advanced seeker. The others are unable to draw full
inspiration from it. Therefore they require words to explain the
truth. But truth is beyond words. It does not admit of explanation. All that it is possible to do is to indicate it.
that idols, pilgrimages, etc., are not so effective. I have been
here for three months, but I do not know how I have been
benefited by the look of Maharshi.
Purification cannot be visualised. Just as a piece of coal takes a long time to be ignited, a piece of charcoal takes a shorter time, and a mass of gunpowder is instantaneously ignited, so it is with grades of men coming into contact with mahatmas. The fire of wisdom consumes all actions. Wisdom is acquired by association with the wise (Sat-sanga) or rather its mental atmosphere.
search of a force to help me.
we are incapable because the mind is weak. Grace is necessary. Sadhu seva (serving a sadhu or a mendicant) will bring it about. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of strong minded sadhus. That which is only grace; there is nothing else.
Self-realisation. What does the Guru do? Does he hand it over to the disciple? Is not the Self always realised? What does the common belief mean then? Man is always the Self and yet he does not know it. Instead he confounds it with the non-Self, the body, etc. Such confusion is due to ignorance. If ignorance is wiped out the confusion will cease to exist and the true knowledge will be unfolded. By remaining in contact with realised sages the man gradually loses the ignorance until its removal is complete. The eternal Self is thus revealed.
with the unmanifest Sat or absolute existence, but as very few can do that, they have to take second best which is association with the manifest Sat, that is, the Guru. Association with sages should be made because thoughts are so persistent. The sage has already overcome the mind and remains in peace. Being in his proximity helps to bring about this condition in others, otherwise there is no meaning in seeking his company. The guru provides the needed strength for this, unseen by others.
source: http://www.spiritual-teachers.com/silenteaching.htm
Subscribe to:
Comments (Atom)