Author Topic: Ramana Maharshi Disciple about Gaining One-Pointedness in Self  (Read 1646 times)

ramana_maharshi

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For whatever thing a liking or love arises in you, upon that thing your mind will certainly gain one-pointedness, because such is the nature of the mind. Unless a real love for Self arises in you, you will not turn within and attend to it one-pointedly; in-stead you will always be telling some excuse or other for not doing so.

(How to decide what is real?) Whatever exists always and unceasingly, whatever exists without ever undergoing any change, and whatever shines by its own light of consciousness without de-pending upon the aid of any other thing, either to know it or to make it known – that alone is to be de-cided as real, is it not?

Note: Compare Maharshi’s Gospel, 8th ed., page 63, where Sri Bhagavan says, “What is the standard of reality? That alone is real which exists by itself, which reveals itself by itself, and which is eternal and unchanging.”

Existing always and unceasingly, means to be deathless and indestructible; existing without ever undergoing any change, means to be devoid of movement (achala), either in time or in space; shin-ing by its own light, means to be the consciousness that itself clearly knows its own existence, and not to be an insentient object that is known only by the aid of some other thing. Knowing that the definition of reality is such, scrutinize and decide what is real.

Whatever satisfies this definition of reality, having all the aforesaid three characteristics, alone is to be accepted as real. Therefore, scrutinize and see whether there is anything in this world that can satisfy this definition. If you scrutinize carefully, you will find that every object exists for some time and then disappears, that every object undergoes change and is devoid of stability, and that every ob-ject is known only by the aid of some other thing.

The body and world are ever changing. But your own existence is the consciousness “I am” that always exists unceasingly, and without under-going any change, is it not? Did you not exist with-out any deficiency even in sleep, where everything else had become non-existent? Therefore, how can there be any other thing that is more real than you? Consider well and say.

All the four inner organs (or antahkaranas), namely the mind, intellect, knowledge (chitta) and ego, are ever undergoing change, and they cease to exist in sleep. But you are always the same “you,” are you not? Did any second “you” exist in your sleep to know you, who know all the objects that ap-pear in waking and dream? You, who are the one and only “you,” alone existed in sleep, did you not?

Therefore, knowing that you, the Self, alone are real, drown in your own non-dual blissful existence-consciousness and experience the state of Self-abidance, which is completely devoid of the unreal body and mind. To experience this state is alone the real duty of all good and cultured people.

Source: A Light on the Teaching of Bhagavan Sri Ramana Maharshi The Essence of Spiritual Practice (Sadhanai Saram) By Sri Sadhu Om

Subramanian.R

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Re: Ramana Maharshi Disciple about Gaining One-Pointedness in Self
« Reply #1 on: June 29, 2010, 03:08:45 PM »

Muruganar covers this idea in his Padamalai verses:

Verse 219:  Only knowledge of the Self possesses the excellence
of true knowledge.  All other kinds of knowledge are erroneous.

Bhagavan Ramana says in Day by Day entry dated 22.3.1946:

The Self is not something of which Jnanam (knowledge) or Ajnanam
(ignorance) can be predicated.  It is beyond Ajnanam and Jnanam,
The Self is the Self.  That is all can be said of it.

Verse 2413:  Knowledge and ignorance can only pertain to objects,
the non-Self.  They are not appropriate to the Self, whose form is
Pure Consciousness.

[See also Conscious Immortality here].

Verse 1275:  True Jnanam is only the removal of wrong knowledge
and only this is useful for liberation.

Verse 2412:  Padam says:  "To call he truth of the Self, which is
natural to everyone, a mystery, is a great joke.

Verse 2535:  Effulgent Padam poses the question:  "Who is the blind one who does not perceive the Self that exists that exists
as the unerring wisdom.

Arunachala Siva.