Part 2 - Michael James about Happiness And The Art Of Being based on teachings of Ramana Maharshi

[Guest guest]

Therefore instead of concentrating our efforts in repeatedly studying a few

books that truly convince us and remind us of the need for us to turn our

mind inwards, and in sincerely and persistently trying to practise the art

of self-attentive being that those books teach us, if we continue reading

innumerable books to gather more and more extraneous knowledge, we will be

wasting our valuable time and distracting our mind from our true purpose,

which is to give up all other knowledge and thereby to sink in the only true

knowledge – the simple non-dual knowledge or consciousness of our own being,

‘I am’.

 

Therefore in the sixteenth paragraph of Nan Yar? Sri Ramana says:

 

Since in every [true spiritual] treatise it is said that for attaining mukti

[spiritual emancipation, liberation or salvation] it is necessary [for us]

to restrain [our] mind, after knowing that mano-nigraha [holding down,

holding within, restraining, subduing, suppressing or destroying our mind]

is the ultimate intention [or purpose] of [such] treatises, there is no

benefit [to be gained] by studying without limit [a countless number of]

treatises. For restraining [our] mind it is necessary [for us] to

investigate ourself [in order to know] who [we really are], [but] instead

[of doing so] how [can we know ourself by] investigating in treatises? It is

necessary [for us] to know ourself only by our own eye of jñana [true

knowledge, that is, by our own selfward-turned consciousness]. Does [a

person called] Raman need a mirror to know himself as Raman? [Our] ‘self’ is

within the pancha-kosas [the ‘five sheaths’ with which we seem to have

covered and obscured our true being, namely our physical body, our prana or

life force, our mind, our intellect and the seeming darkness or ignorance of

sleep],whereas treatises are outside them. Therefore investigating in

treatises [hoping to be able thereby to know] ourself, whom we should

investigate [with an inward-turned attention] having removed [set aside,

abandoned or separated] all the panchakosas,is useless [or unprofitable].

Knowing our yathartha svarupa [our own real self or essential being] having

investigated who is [our false individual] self, who is in bondage [being

bound within the imaginary confines of our mind], is mukti [emancipation].

The name ‘atma-vichara’ [is truly applicable] only to [the practice of]

always being [abiding or remaining] having put [placed, kept, seated,

deposited,detained, fixed or established our] mind in atma [our own real

self], whereas dhyana [meditation] is imagining ourself to be

sat-chit-ananda brahman [the absolute reality, which is

beingconsciousness-bliss]. At one time it will become necessary [for us] to

forget all that [we] have learnt.

 

Whereas studying deeply a few truly pertinent books can be a great aid to

our practice of self-attentive being, reading a vast number of books can be

a serious impediment. Therefore in verse 34 of Ulladu Narpadu Anubandham Sri

Ramana says:

 

For people of little intelligence, wife, children and others [other

relatives] form [just] one family. [However] know that in the mind of people

who have vast learning, there are not [just] one [but] many families [in the

form] of books [that stand] as obstacles to yoga [spiritual practice].

 

Though a strong attachment to our family can be an obstacle to our spiritual

practice, because it can draw our mind outwards and make it difficult for us

to remain free of thoughts in the state of selfattentive being, a strong

attachment to all the knowledge that we have acquired from studying many

books is a still greater obstacle, because it will fill our mind with many

thoughts.

 

If we are really intent upon experiencing the true goal of yoga,which is

perfectly clear self-knowledge, we will not feel inclined to read vast

quantities of sacred texts or other philosophical books,because we will be

eager to put into practice what we have learnt from a few really pertinent

books which explain that simple selfattentive being is the only means by

which we can experience that goal. If instead we feel enthusiasm only to

study an endless number of books, we will merely succeed in filling our mind

with countless thoughts, which will draw our attention away from our

essential consciousness of our own being. Thus filling our mind with

knowledge gathered from many books will be a great obstacle to our practice

of self-attentive being.

 

Excessive study will not only fill our mind with innumerable thoughts, which

will cloud our natural inner clarity of selfconsciousness,but will also fill

it with the pride of learning, which will prompt us to display our vast

knowledge to other people, and to expect them to appreciate and praise it.

Therefore in verse 36 of Ulladu Narpadu Anubandham Sri Ramana says:

 

Rather than people who though learned have not subsided [surrendered or

become subdued, humble or still], the unlearned are saved. They are saved

from the ghost of pride that possesses [the learned]. They are saved from

the disease of many whirling thoughts. They are saved from running in search

of fame [repute, respect, esteem or glory]. Know that what they are saved

from is not [just] one [evil].

 

Of all the obstacles that can arise in our path when we are seeking true

self-knowledge, the desire for praise, appreciation, respect, high regard,

renown or fame is one of the most delusive and therefore dangerous, and it

is one to which the learned are particularly susceptible. Therefore in verse

37 of Ulladu Narpadu Anubandham Sri Ramana says:

 

Though all the worlds are [regarded by them as] straw, and though all the

sacred texts are within [their] hand, [for] people who come under the sway

of the wicked whore who is puhazhchi [praise, applause, appreciation,

respect, high regard,renown or fame], escaping [their] slavery [to her], ah,

is rare [or very difficult].

 

The first clause of this verse, ‘though all the worlds are straw’,implies

that those of us who have studied vast amounts of philosophy may look down

upon the normal mundane pleasures of this world, heaven and all other worlds

as being a mere trifle, and may therefore imagine that we have renounced all

desire for them.The second clause, ‘though all the sacred texts are within

hand’,implies that we may have mastered a vast range of scholastic knowledge

about various systems of philosophy, religious belief and other such

subjects.However, in spite of all our vast learning and our seeming

renunciation, if we fall prey to desire for the extremely delusive pleasure

of being an object of praise,appreciation,admiration, respect, high regard,

acclaim or fame, to free ourself of such desire is very difficult indeed.

 

.... To Be Contiuned

 

--

Om namo Bhagavate Sri Ramanaya

Prasanth Jalasutram