From Sri V.Ganesan Morning Sharing 'All is One'

[Guest guest]

“ ALL IS ONE †– No.1

 

How to give up the “me†? Even to contemplate on its being given up, poses

us with an enormous hurdle. No theoretical methods, postulated throughout the

past centuries seem to have helped us, at all. The only solution to this

Herculean problem, perhaps, lies on a practical, experiential approach to it.

Who will guide us with a direct and simple, yet natural experience-oriented

practical solution to the dissolution of the “me†?

 

Most assuredly, Bhagavan Ramana has already solved the insoluble conundrum !

ANNAMALAI SWAMI had elicited it from the Great Guru, Bhagavan Ramana ; and,

years later, he shared it with fellow-seekers.

 

Annamalai Swami came to Sri Bhagavan in 1928 and was made an attendant

to the Master. Noticing the potentiality in him as a hard worker, he was

entrusted with the supervision of all important construction projects of the

then growing up ‘Sri Ramanasramam’ . He did it with an exemplary zeal,

under the direct stewardship of Sri Bhagavan, for ten years -- from 1928 to

1938.

In 1938, he had a great spiritual awakening through an embrace of him by Sri

Bhagavan.** That totally changed him. Then on, he wanted to dedicate his whole

time in meditation and contemplation. He sought the guidance of the Master. He

approved of his living alone outside the Ashram. Sri Bhagavan encouraged him to

construct a dwelling at the adjacent ‘Palakottu’, helping him with practical

advices during the construction. Bhagavan gave a few personal advices, as well;

for instance, not to move out towards the southern side of his tenament, but

should wander about only towards the north, at the foot of the Hill. Annamalai

Swami studiously put that instruction into daily practice to its very letter –

he had not stepped into the road, which lay on the southern side, the rest of

his life ! He had not also moved out of Arunachala, even for a single day !

 

** In Annamalai Swami’s own words : “I went to Bhagavan’s bathroom to

help him with his morning bath. Madhava Swami and I gave him the usual oil bath

and massage. When the bath was over, Madhava Swami asked a question : ‘

Bhagavan ! The people who take Ganja Lehiyam [ an Ayurvedic medicine whose

principal ingredient is cannabis ] experience some kind of Ananda

[ bliss ] . What is the nature of this Ananda ? Is it the same Ananda the

scriptures speak of ? Bhagavan replied: “Eating this Ganja is a very bad

habitâ€. Then, laughing loudly, he came over to me, hugged me and called out :

Ananda ! Ananda ! This is how these Ganja-taking people behave ! It was not a

brief hug. After the first few seconds I completely lost all awareness of my

body and the world. Initially, there was a feeling of bliss and happiness, but

this soon gave way to a state in which there were no feelings and no

experiences. I did not lose consciousness, I just ceased to be aware of anything

that was going on around me…..This experience completely changed my life. As

soon as I regained normal consciousness I knew that my working life at the

Ashram had come to an end.â€

 

Sri Bhagavan told him to lead a quiet, reclusive life and to meditate

continuously on the Self. After many years of arduous and unremitting effort,

he was able to stabilize himself in Self-Awareness, uninterruptedly and with

effortless ease. Annamalai Swami pleaded with the Maharshi as how to give up

the ‘me’ . He used the term ‘the little self’ instead of the ‘me’ .

The Master not only gave him an answer but also totally eradicated the ‘me’

in him. This is well brought out through a dialogue a Westerner had had with

Annamalai Swami, long after the Master had dropped the body.

 

Question : What is the easiest way to be free of ‘the little self ’ ?

 

Annamalai Swami : Stop identifying with it. If you can convince yourself,

‘This little self is not really me ’ , it will just disappear.

 

Q : But, how to do this ?

 

AS : The ‘little self’ is something which only appears to be real. If you

understand that it has no real existence it will disappear, leaving behind it

the experience of the real and only Self. Understand that it has no real

existence and it will stop troubling you.

 

Consciousness is universal. There is no limitation or ‘little self’

in it. It is only when we identify ourselves with and limit ourselves to the

body and the mind that this false self is born. If, through enquiry, you go to

the Source of this ‘little self’ , you find that it dissolves into

nothingness.

 

Q : But, I am very accustomed to feel ‘ I am this little self ’ . I

cannot break this habit merely by thinking ‘ I am not this little self ’ .

 

AS : This ‘little self’ will give way to the real Self only when you

meditate constantly. You cannot wish it away with a few stray thoughts. Try to

remember the analogy of the rope which looks like a snake in twilight. If you

see the rope as a snake, the real nature of the rope is hidden from you. If you

see only the rope, the snake is not there. Not only that, you know that there

never was a snake there. When you have that clear and correct perception that

the snake never at any time existed, the question of how to kill the snake

disappears. Apply this analogy to the ‘little self’ that you are worrying

about. If you can understand that this ‘little self’ never at any time had

any existence outside your imagination, you will not be concerned about ways and

means of getting rid of it.

 

* * * * * * *

 

Bhagavan Ramana clearly points out that there is only one way not to be affected

by the miseries caused by the ‘me’ :

 

No.532 : Devotee : Is there no way of escape from the miseries of the world ?

Maharshi : There is only one way and that consists in not losing sight of

one’s Self, under any circumstances.

To enquire “Who Am I ?†is the only remedy for all the ills of the

world. It is also perfect Bliss.

 

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Why has Sri Bhagavan been consistent in insisting on one experiencing the Self ?

 

No.536 : “The person soaked in the “I-am-the-body†idea is the greatest

sinner and he is a suicide. The experience of “I-am-the-Self†is the

highest virtue. Even a moment’s dhyana to that effect is enough

to destroy all the stored up age-old tendencies [ sanchita karma ] . It works

like the Sun before whom darkness is dispelled. If one remains always in dhyana

, can any sin, however heinous it be, survive his

dhyana ? â€

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Bhagavan Ramana not only explained why one should do dhyana but also insisted

that one should constantly be in touch with one’s Self.

 

No.540 : Once Annamalai Swami asked : There is more pleasure in dhyana than in

sensual enjoyments. Yet, the mind runs after the latter and does not seek the

former. Why is it so ?

 

M : Pleasure or pain are aspects of the mind only. Our essential nature is

happiness. But we have forgotten the Self and imagine that the body or the mind

is the Self. It is that wrong identity that gives rise to misery. What is to

be done ? This vasana [tendencies] is very ancient and has continued for

innumerable past births. Hence it has grown strong. That must go before the

essential nature, viz., happiness, asserts itself.

 

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No.541 : A certain visitor asked Sri Bhagavan : There is so much misery in the

world because wicked men abound in the world. How can one find happiness here ?

 

M : All are gurus to us. The wicked say by their evil deeds, ‘ Do not come

near me ’ . The good are always good. So then, all persons are like gurus to

us.

 

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Should one not run away to solitude to obtain peace ?

 

No.542 : Annamalai Swami asked : I often desire to live in solitude where I

can find all I want with ease, so that I may devote all my time to meditation

only. Is such a desire good or bad ?

 

M : Such thoughts will bestow a janma (another birth) for their

fulfillment. What does it matter where and how you are placed ? The essential

point is that the mind must always remain in its source. There is nothing

external which is not also internal. The mind is all. If the mind is active,

even solitude becomes like a market place. There is no use closing your eyes.

Close the mental eye and all will be right. The world is not external to you.

The good persons will not care to make plans previous to their actions. Why so

? For, God who has sent us into the world has His own plan that will certainly

work itself out.

 

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In the day-to-day working, one generally experiences that doing good to others

one suffers. On the other hand, one doing wicked deeds enjoys happy

environments and success. How is it ? This is a common doubt, to all !

 

No.546 : Annamalai Swami asked : A person does something good but he sometimes

suffers pain even in his right activities. Another does something wicked but is

also happy. Why should it be so ?

 

Maharshi : Pain or pleasure is the result of past karma (past actions) and

not of the present karma. Pain and pleasure alternate with each other. One

must suffer or enjoy them patiently without being carried away by them. One

must try to hold on to the Self. When one is active one should not care for the

results and must not be swayed by the pain or pleasure met with occasionally.

He who is indifferent to pain or pleasure can alone be happy.

 

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Why did Sri Bhagavan repeatedly emphasise the efficacy of “Self-enquiry†?

 

No.551 : A man asked Sri Bhagavan : “How is it that Atma Vidya is said to be

the easiest ?â€

 

M : Any other vidya (learning) requires a knower, knowledge and the object

to be known; whereas this does not require any of them. It is the Self. Can

anything be so obvious as that ? Hence it is the easiest. All that you need do

is to enquire, “Who Am I ?â€.

A man’s true name is Mukti (Liberation) .

 

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The topic chosen for this session’s “Sharing†is entitled : “All Is

One†. What is the significance ? “All Is One†is an old Tamil

publication commended by Sri Bhagavan. This tiny book incorporates ideas of

immense use to spiritual aspirants, at every level and of any faith. Sri

Bhagavan himself had gone through it and given chapter headings for the benefit

of seekers. He told Annamalai Swami to read it “if he desired Moksha

(Emancipation) †.

 

In our next session, we will further deal with it, perhaps, bringing out the

worth and greatness of the work.