Only when the ego is destroyed does one become a
Devotee; only when the ego is destroyed does one become a Jnani;
only when the ego is destroyed does one become God; and only when the
ego is destroyed does Grace blaze forth.
Sadhu Om: Since the rising of the ego is the root of all pride, it is the only obstruction to our being a truly humble slave and servant to God, and therefore its annihilation is the only true sign of a real
Bhakta [Devotee] or Karma Yogi. Since the ego is itself the root and the primal form of ignorance, its annihilation alone is the Supreme
Jnana. Since the ego [i.e., the feeling ‘I am the body’] is the cause of the feeling of separation from God, its annihilation alone is the true Yoga
[i.e., union with God]. Since the ego is the root and the primal form of wretchedness, its annihilation is the only true manifestation of blessed Grace. It is thus shown that the aim of all the four
Yogas is the annihilation of the ego.
162
He who has destroyed the ego is alone the true Sannyasin and the true Brahmin; but, hard indeed is the complete destruction of the heavy burden of the ego borne by those
Sannyasins who feel “I belong to the highest ashrama” and by those brahmins who feel “I belong to the highest caste”.
Sadhu Om: The true
Sannyasa is the renunciation of the ego and the true Brahminhood is the realisation of
Brahman [i.e., the Self], and thus both the words
Sannyasin and Brahmin mean one who has destroyed the ego. But as ashramas
[orders of life] and
varnas [castes] pertain only to the body, only those who identify themselves with their bodies can feel that they belong to the highest
ashrama [known as Sannyasa] or to the highest varna
[known as Brahminhood]. Such feelings naturally create pride and strengthen the ego, and therefore the higher the
ashrama or varna, the heavier the burden of the ego, and the harder its eradication.
163
One who sees otherness and multiplicity cannot become a
Parppan merely because he has learnt the four Vedas. But one who sees his own [ego’s] death is the true
Parppan; the other one [i.e. the caste Brahmin] is inwardly shamed, being despised by the
Wise.
Parppan literally means ‘a seer’, that is, one who knows the truth, but it is commonly used to mean a caste
brahmin.
164
The complete eradication of the ego is indeed very hard when even in the case of Kannappa, whose love for Lord Shiva was so great that he plucked out his own eyes and planted them on the Lord’s face, there remained [until that moment] a trace of body attachment [i.e. ego] in the form of his pride concerning his beautiful bright eyes.
Sadhu Om: At times Sri Bhagavan used to reveal some information which was not given by the scriptures and
Puranas such as:
a) how, in the Bhagavad
Gita, Sri Krishna began His teachings with the doctrines of Ajata and
Advaita, but then condescendingly came down to various stages of Dwaita, and how He carefully used words which, though suited to Arjuna’s limited grasping power, also
give room for well-ripened aspirants to discover, even now, the motive behind those words.
b) how at first, Sri Dakshinamurti answered His disciples’ doubts with wise and convincing replies before he took to his method of teaching through Silence.
c) the following variation on the story of Kannappa: Kannappa was proud of his eyes, which were very beautiful, so, according to the divine saying, “I will forcibly deprive my true devotee of all his possessions so that his mind may always cling to me”, Lord Shiva tested Kannappa by making him offer even his treasured and enviable eyes to the Lord. Thus even his slight attachment to his body was removed and he was absorbed in Shiva.
As this information about Kannappa’s attachment to his beautiful eyes was not revealed by the
Puranas, but only by Sri Bhagavan Ramana, we can infer that He is none other than Shiva, who faced Kannappa at that time.
This information about Kannappa, which continues in the next verse also, was gathered by Sri Murugunar. The information about Sri Krishna’s teaching was recorded in verse 101 of this same work, and also in
Talks with Sri Ramana Maharshi, talk, nos. 264, 364 and 611. The information about Sri Dakshinamurti’s verbal teaching has not been recorded elsewhere so the reader may ask Sri Bhagavan’s early devotees for the full story.
Editor’s note: These words were written more than twenty years ago. Since that time the story of Dakshinamurti has appeared in
The Mountain Path, 1982, pp. 11-12. It will also appear in a few months in
Padamalai, in the chapter of ‘The Guru’.
165
The real glory of Shiva Bhakti is the
salvation of the devotee from the damnation caused by the delusion “I
am this filthy body”. This is the reason why Shiva accepted Kannappa’s
eyes when he offered them.
When properly scrutinized, God’s ordinance amounts to this: If the ego rises, all things rise; if it subsides, they all subside.
Sadhu Om:Refer to the last paragraph of
Who Am I?
167
The delusion-bound ego-life, led by all creatures in the three worlds, is nothing but the dance of ghouls who possess corpses in a cremation ground.
168
Listen, here is a great wonder; people who cannot even think unless empowered to do so by the Supreme Power
[Chit-Shakti] are performing karmas with great eagerness and zeal!
169
This is much like the zeal of the cripple who declared, “If someone will only lift and support me, I will meet the host of enemies single handed, lay them low, and raise a pile of corpses here”.
The above two verses are condensed and summarised by Bhagavan in the following verse.
B2
The futile activities of those madmen who, not realising that they themselves are activated by the Supreme Power, make efforts thinking,
"Let us acquire all the
siddhis", are like [the efforts] of the cripple in the story who
boasted "if anyone will help me stand, what worth will my enemies have before me?"
This verse also appears as verse fifteen of
Ulladu Narpadu Anubandham.
170
If, of their own accord, even the Wind God could not stir, nor could the Fire God burn a wisp straw, how can an ordinary
jiva do anything at all with its separate ego-strength?
These analogies are based upon a saying in the
Kenopanishad.
171
Having its Self-Knowledge veiled by illusion, being bound by the fruits of sinful karmas, and suffering, having lost sight of the Supreme, the ego’s play is a mere mockery, like the sculpture of the Supreme which appears to carry the temple tower.
172
Would passengers, if wise, carry their luggage on their own heads, while travelling on a train which hauls, under steam-power, the heaviest loads like wisps of straw?
173
Similarly, since, by it’s very nature, the Supreme Power alone sustains all things, it is wise for men to leave the burdens [cares and anxiety] of their life on that Supreme Power, and thus to feel free.
Refer also to
Who Am I? for the above two sayings. The above three verses were summarised in the following verse by
Bhagavan:
B3
Look! While God is bearing the responsibility of the whole world, it is a mockery for the false
jiva to think that it shoulders these responsibilities, like the sculpture which appears to carry the temple-tower. Whose fault is it if a passenger in a train, which is hauling a heavy load, suffers by keeping his luggage on his head instead of placing it on the rack?
This verse also appears as verse seventeen of
Ulladu Narpadu Anubandham.
Are there not among us some aspirants who, seeing the sufferings in this world, make efforts to reform it or even to heavenize it? But here Sri Bhagavan exposes the foolishness of such aspirants and advises them to surrender to God all their cares, both for themselves and for the world, and to remain quiet!
174
One’s fear and quaking of one’s body while one is entering
samadhi is due to the slight ego-consciousness still remaining. But when this dies completely, without leaving even a trace, one abides as the vast space of mere consciousness where Bliss alone prevails, and the quaking stops.
Sadhu Om: The annihilation of the ego is alone the realisation of Self, so when an aspirant’s attachment to his body is being removed through enquiry, he (i.e. the ego) will feel that he is going to die, hence some aspirants experience during their
sadhana a fear of death and sometimes even a physical shaking or great heat, and so in this verse Sri Bhagavan clears the aspirant’s doubts and explains these phenomena.
175
The only worthy occupation is to thoroughly absorb the ego by turning Selfward and, without allowing it to rise, to thus abide quietly, like a waveless ocean, in Self-Knowledge, having annihilated the delusive mind-ghost, which had been wandering about unobstructed.
176
The truly powerful tapas is that state in which, having lost the sense of doership, and knowing well that all is His Will, one is relieved from the delusion of the foolish ego. Thus should you know.
The last sentence may also mean, ‘Therefore, acquire such
tapas’.
To be deluded and without Self-knowledge, and to thus see all the worlds and the
jivas therein as different from oneself, is truly doing treason against Self, that vast Space of Consciousness in whose view nothing is other than Itself, and which absorbs everything into Itself.
Sadhu Om: The rising of an individual ‘I’ (ego or
jiva) is the reason why Self is seen as many things. Therefore, since it seems to spoil the true Oneness of Self, the ego’s rising is considered to be treason against Self.
O men, do not argue and quarrel amongst yourselves about the reality of heaven and hell. As long as and as far as this present world is real, till then and to that extent heaven and hell are also real.
Many of us take great interest in arguing about the reality and existence of other worlds such as heaven and hell, and whether or not they are mere mytho-poetic imaginations. Sri Bhagavan, however, points out that all such arguments are based on a false premise, namely the reality of our own existence. “As the eye, so is the sight”: Hence, believing oneself, the seer, to be real we conclude that the world, the seen, is also real. But only when, through Self-Knowledge we find the seer to be unreal, can we truly know that this and all other worlds are also unreal. Until then we have no true premise on which to judge the reality of this or of other worlds, and, therefore, it is right to concede the same degree of reality to all worlds, whether seen or unseen, as we give to the seer of them.
179
If those geniuses who assert, “Yes, this world and body which we see do really exist,” would sit and scrutinize [this matter] with me, I would certainly point out to them, “Yes, not only does this world really exist, but also do other worlds such as heaven and hell!”
Sadhu Om: Even scientists have nowadays come to understand that the things which we perceive through the five senses cannot be said to exist objectively in the same manner as they appear to us, and that, because the senses cannot reveal things as they really are, it is wrong to believe the senses and to decide the world exists as we see it.
In this verse, although those who assert the reality of this world are ironically called geniuses by Sri Bhagavan, why, instead of advising them that the world is unreal, does He join them in saying that it is real? There are two reasons why even
Jnanis, who have realised the world-appearance to be illusory, say that the world is real:
1) The Jnani never sees Himself as an unreal and insignificant jiva, but only as the real, unlimited and pure Awareness. Since His outlook is that of
Brahman, He will say according to the saying “As the eye, so is the sight” – that the universe is real.
2) If the truth were told that this world and the others, such as heaven and hell are all unreal, the ignorant, who do not know the Absolute Truth
[due to the power of their
vasanas, in the form of worldly desires], would lose all fear of doing evil actions and all
interest in doing
punya karmas [meritorious actions]. So it is in the best interest of the ignorant that they should be told that evil actions done in this world will take them to hell and virtuous actions will take them to heaven.
Therefore, while the modern mind takes the present world and the incident happening here to be real, it is definitely wrong for anyone to believe that all the worlds and incidents mentioned in the
Puranas are unreal, or for anyone to say that we may regard these things as mere ‘mytho-poetic’ imaginations.
Refer also to The Bhagavad Gita, Chapter 3, verse 26.
Only those who do not know the nature of misery are terrified of the tortures of hell. But if one understands what misery is, one will know the way to end it, and will certainly attain one’s natural
state of Bliss.
A thorough scrutiny will reveal that the nature of misery is the rising of ‘I’, the ego, since no misery is experienced in deep sleep, where there is no rising of the ego. The way to eradicate misery is therefore to not allow the rising of the ego, which can only be prevented by vigilant
Self-attention. Hence, the enquiry “Who am I?” is the only means to end all misery.
The Puranas say that Lord Narayana has killed the demon [of misery], Naraka Asura. This demon is none other than the one who lives as “I am this body, the source of misery”. One who seeks Naraka Asura’s [i.e., the ego’s] source, and thus annihilates him, is truly Lord Narayana Himself.
182
The Deepavali-bath, which is taken by all people on the fourteenth moon in remembrance of the conquest of Naraka, signifies the bath of
Jnana, which is taken after destroying the ego Naraka Asura, by searching for his source.
Deepavali or Naraka Chaturdasi is an annual festival celebrated in India on the fourteenth day of the waning moon in October or November. In this verse Sri Bhagavan explains the significance of the oil bath which is customarily taken by people on the morning of that day in remembrance of the conquest of Naraka-Asura by Lord Narayana (Maha-Vishnu).
The above two verses were summarised in the following verse by Sri
Bhagavan:
B4
He who kills Narakasura [the ego] with the Wheel [i.e. weapon] of
Jnana, by enquiring, “Where is the source of Narakasura who rules over Narakaloka, this wretched body, as ‘I’?”, is Lord Narayana; and that day [of the ego’s destruction] is the auspicious day of the fourteenth moon.
183
Deepavali signifies the great Self-Effulgence which
shines after destroying the reflected light [i.e. the ego], Narakasura,
who was ruling this filthy body, which is the form of hell, as ‘I’.
Deepavali means the “Festival of Lights”. The above verse which explains the significance of the “Lights” (i.e. the firecrackers used on that day) was rewritten as follows by Sri Bhagavan with only a slight change in the meaning, but in poetry which was clearer and more beautiful because of the precision of each syllable.
B5
Deepavali signified the shining of Self after the destruction, through enquiry, of the greatest sinner, Naraka [the ego], who took the abode of this filthy body, which is the form of hell, as ‘I’.
While Self, the Source and Reality of the ego – which can only know objects other than itself through it’s 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.
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, is 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.
God does not reside in any place other than the Heart. It is due to illusion, caused by the ego, the ‘I am the body’ idea, that the Kingdom of God is conceived to be elsewhere. Be sure that the Heart is the kingdom of God.
Sadhu Om: Because we limit Ourself, and believe the tiny, unworthy body to be ‘I’, it becomes necessary to think that there is, apart from ‘I’ some glorious and almighty God, living in a wonderful and faraway Kingdom of His own, who creates this vast universe. In truth, however, since soul, world and God all sprout out and appear
from ‘I’, the Source, both God and His Kingdom should be known to be Self. Refer also to the saying of Christ, “The Kingdom of God is within you”.
[Luke 17:21]
195
Know that you are the perfect, Shining Light which not only makes the existence of God’s Kingdom possible, but also allows it to be seen as a wonderful heaven. To know this alone is
Jnana. Therefore, the Kingdom of God is within you.
Sadhu Om: We are taught here that the worlds exist because ‘we’ exist, and that they are known because ‘we’ know our own existence as ‘I am’. In short, our
Sat-Chit [Existence-Consciousness] is the cause for the existence of the worlds and for the knowledge about them.
196
The unlimited Space of Turiyatita which shines suddenly, in all its fullness, within the Heart of a highly mature aspirant during the state of complete absorption of mind, as if a fresh and previously unknown experience, is the rarely attained and true Shiva-Loka [i.e., Kingdom of God], which shines by the Light of Self.
Having eradicated the ego, which was wandering like a ghost in delusion, and having destroyed the duality of the sentient and the insentient, the soul which is thus drowned and well soaked in the light of the pure and blissful
Sahaja Samadhi, is the Supreme Shiva.
198
When the ego, the feeling of being separate entity, is removed,
chittam remains as Shivam, the Supreme Chit, having merged within the Heart as “I am Consciousness Itself”, and having thus destroyed all the false and dense mental conceptions.
Sadhu Om: The syllable
tam in
chittam represents ignorance [tamas or darkness]; so when this
tam is removed, pure
Chit alone remains. Refer also to verse 244.
199
That eternal and subtlest Being which pervades and transcends all is God, the Supreme
Shivam, which is realised when the widely-scattered mind is resolved into its Source, having had its impurities removed and having been well refined.
32 The Oneness of Hara and Hari (Shiva and Vishnu)
200
It is generally said that He who gives Jnana to
jivas is Hara, and that He who gives them heavenly pleasure is Hari. But since the unshakeable
Jnana is itself God and the Highest Bliss, know that Hara and Hari are not two but One.