The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: srkudai on November 04, 2010, 09:33:40 AM

Post by: srkudai on November 04, 2010, 09:33:40 AM
Title: Re: Dehamukti prakaranam -- Ribhu Gita chapter 12
Post by: ramana_maharshi on November 04, 2010, 12:31:21 PM
nicely written udai garu.
Title: Re: Dehamukti prakaranam -- Ribhu Gita chapter 12
Post by: Subramanian.R on November 08, 2010, 08:40:33 PM

Dear srkudai,

Yes. We are holding on to the body.  The body is not holding on to
me.  But body samrakshanam has to be there to some extent
for a healthy living.  Bhagavan has therefore advised sattvic
food in moderate quantities. And sleep for at least 4 hours.

The Chapter 12 of Lingeshwara Rao's translation appears as Chapter 9 in Ribhu Gita English versification of Mr. Nome and Dr. H. Ramamurty.  He says in Verse 18 there:

Without any illusory conditionings such as the body,
Without no objects to see,
With no actions arising out of delusion,
Remaining as complete Silence, -- is the videha mukta.
Without any thoughts of differences,
Without a trace of anamnesis,
Himself being the one Supreme Brahman without dulaity,
Is the Videha Mukta.

A new born child has no body consciousness at all.  The child's
eyes and limbs are not steady.  The child does not know its
hands, legs and even the face.  It is the world, which indoctrinates
to the child the consciousness of the body.  The mother says:
Whose leg is this?  It is Hari's.  Whose hand is this?  It is Hari's.
Whose doll is it?  It is Hari's doll.  Who am I?  I am Hari's
mother.  Like this, slowly, the body consciousness and world
consciousness are brain washed into the child.

Arunachala Siva.
Title: Re: Dehamukti prakaranam -- Ribhu Gita chapter 12
Post by: Subramanian.R on November 09, 2010, 02:10:25 PM

Dear srkudai,

Very nice.  The Tamizh version of Ulaganatha Swamigal, which
has been versified by Mr. Nome and Dr. Ramamoorthy, gives 2
verses to explain this.

He is a Videha Mukta who,
Without any conclusions or contemplation,
That Brahman is I and I am Brahman,
Remains as Pure Consciousness.
He is a Videha Mukta who remains changless,
Without any modifications of the mind, such as,
Either the Surpeme is I, or it is not so,
Either that all exists or it is not so.


He is a Videhamukta who is changeless,
Who has no misconceived thoughts of anything, anywhere, and
Who eschews any knowledge of That,
And who himself exists as Brahman.
He is a Videha Mukta who is motionless,
Who has no thoughts, that he is motionless as a stone,
Who has no superimpositions of any kind,
And who is ever a mass of Existence Knowledge and Bliss,
  Brahman itself.

Arunachala Siva.
Title: Re: Dehamukti prakaranam -- Ribhu Gita chapter 12
Post by: Subramanian.R on November 16, 2010, 10:43:27 AM

Dear srkudai,

Excellent.  Bhagavan Ramana says that both thoughts of bondage
and thoughts of liberation remain in mind.

Talks No. 530:

Question:  Should not a man renounce everything in order that he
might get liberation?

Bhagavan:  Even better than the main who thinks "I have renounced
everything" is the one who does his duty but do not think "I do this"
or "I am the doer".  Even a sannyasi who thinks "I am a sannyasi"
cannot be a true sannyasi, whereas a householder who does not think " I am a householder" is truly a sannyasi.

Arunachala Siva. 
Title: Re: Dehamukti prakaranam -- Ribhu Gita chapter 12
Post by: Subramanian.R on November 22, 2010, 10:56:49 AM

Dear srkudai,


Yes.  All desires are eventually aimed at the desire for the Self.
Desiring the Self is the only desire one should have - says Bhagavan. But our mind jumps out and tries to search for happiness by desiring other things of the world. 

Bhagavan Ramana says under Question No. 24 of Who am I?

"Happiness is the very nature of the Self.  Happiness and the Self
are not different.  There is no happiness in any object of the world.
We imagine through our ignorance that we derive happiness from
objects.  When the mind goes out, it experiences misery.  In truth,
when its desires are fulfilled, it returns to its own place and enjoys happiness that is the Self.  Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained
or the object disliked is removed, the mind becomes inward-turned
and enjoys pure Self Happiness.  Thus the mind moves without
rest alternately going out of the Self and returning to It. Under the tree, the shade is pleasant; out in the open, the heat is scorching.
A person who has been going about in the sun feels cool when he reaches the shade.  Someone who keeps on going from the shade
into the sun and then back into the shade is a fool   A wise man
stays permanently in the shade.   Similarly, the mind of the one
who knows the truth does not leave Brahman.  The mind of the ignorant, on the contrary, revolves in the world, feeling miserable,
and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only a thought.  When the world
disappears, i.e. when there is no thought, the mind experiences happiness and when the world appears, it goes through misery."


Arunachala Siva.
Title: Re: Dehamukti prakaranam -- Ribhu Gita chapter 12
Post by: ramana_maharshi on November 22, 2010, 01:03:31 PM
Udai garu,

This dog example you have mentioned is available in ‘Guru Vachaka Kovai’ as well.

“A foolish dog picked up a bone,
Bereft of flesh because ‘twas burnt,
Masticated many a round
Till its mouth was filled with wounds,
Licked end praised the blood, its own,
‘No thing on earth equals this bone’,

-- ‘Guru Vachaka Kovai’, verse 585 (

Infact sadhu Om garu eloborates it more in this book "The Path of Sri Ramana Part 1"
Title: Re: Dehamukti prakaranam -- Ribhu Gita chapter 12
Post by: Subramanian.R on November 22, 2010, 01:30:48 PM

Dear srkudai, prasanth,

In this context, some verses, before and after Verse 585 are worth

Verse 582:  In order to enable Indra to attain vairagya, Dadyanaghatavarna, a Sage who was already enjoying the bliss of
the Self that surpasses everything else, told him:  Compared to this supreme Bliss of the Self, the bliss attained by arduous effort, which you imagine comes from your wife Indrani, is as trivial as that which an infatuated dog effortlessly derives from a bitch. 

Verse 583:  For a person in extreme hunger, whose belly is griping
violently, even gruel and porridge made of wild grass seeds becomes a delicious feast.  Therefore, in this ancient world, the pleasure that comes to you is not dependent on the quality of the object desired
but only on the intensity of the craving for it.

Verse 586:  Those ignorant people who have not experienced the bliss of consciousness will esteem the other pleasures, said to be begin
with the pleasure of the despicable female sexual organ, and will be tossed about by them.  Even at the moment of their death, they will pine away, lusting after them and perish.

Verse 587:  Completely forgetting the life of vast bliss that abounds in the Heart, as that which is worthy of being known and enjoyed, the minds of the ignorant will melt and long for that honey droplet, the
pleasure of sense objects that are smaller than a broken millet seed.

Arunachala Siva.