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

May 25, 2009

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 RamanayaPrasanth Jalasutram