Forty Verses on Reality (Ulladu Narpadu) - V Ganesan

"Truth" revealed by Sri Ramana Maharshi, in this remarkable collection of verses, guides aspiring seekers positively towards Liberation.

PART II

Verse 21

To see God is to be absorbed by God

The two important philosophical categories are "God" and "man", the individual being. Generally, man is conceived of as subordinate to God, the all powerful. As far as their forms are concerned, both are unreal and mental concepts only.

That is, the body of man is destructible in death and God’s form also is only man’s mental concept. Yet, the inner being, the Self of man, and the divinity, the Godhood of God, are the same, single absolute Truth. Hence, the Maharshi repeatedly emphasized: "God and Self are synonymous." Therefore, Self-realization is the only true vision of God, he asserted.

The scriptures declare that cognizing one’s own state of Being, the Self, is in reality the true seeing of God. Though one could grasp the verbal meaning of this oft-quoted scriptural statement, its true purport is very difficult to realize experientially.

Razor-sharp attention is needed, to know that one’s feeling of one’s own Being, and one’s Being itself are not two different entities, but the same single truth of Wholeness, the total Awareness.

Yet, scriptural statements are infallible truths. So, what exactly is meant by the statement: "The individual seeing God?"

The Maharshi says that to get merged at the source of the being is actually seeing God. He uses the words in Tamil : "To become food" for the term "merging." Since God and individual being, in essence, are identical, the individual being to merge, without any trace of separation, as thoughts and objects, totaly, within one’s heart, is truly seeing God.

Surrendering totaly the ego-self and merging it in the Self Supreme is the true realization of God, true seeing of God, the Maharshi affirms. For him, God and the Self are coextensive and non-different. Therefore, he asserts that for one to remain as one ever is, is the true act of seeing God.

Verse 22

The Self shines within the mind, illuminating it. Unless the mind turns inward and be fixed in the Self, it is not possible for the mind to know the Self.

In this verse, the Maharshi reveals the true relationship between the mind and the Self. Man’s every branch of operation is obviously only through the mind. Where mind stands still, as in swooning or in deep sleep, man knows "nothing," since he is totaly devoid of all sources of perception. This makes man believe that mind can know everything, including the highest spiritual ecstasy of the Self!

But by externalizing, the mind dooms itself in ignorance, illusion, darkness and pain. Turning within and merging with the Self, it itself becomes the Illumination. Mind trying to know the Self and form methods to realize the Source is an impossibility. The Self shines within the mind, energizing it to cognize things outside. Mind looking within, is its mergence with the Self.

Verse 23

The body does not say "I". In sleep no one admits he is not. The "I" emerging, all else emerges. Enquire with a keen mind from where this "I" arises.

The Maharshi cuts at the very root of the fundamental folly of man, who believes he could realize the Self through intellectual studies, mentally formulated methods of disciplines and the various religious tenets. The mind that comes out to search for the Self is itself the Self.

Unaware of this simple truth, it makes enormous efforts to behold the Self outside itself, like an object, which is absurd. The Maharshi humorously puts it: "Self knows no others and mind knows only others!" Where the mind has volunteered to be totaly inoperative, there the Self shines lustrously, brilliantly (as in samadhi).

The Maharshi plunges the seeker deeper into his unique teaching of Atma Vichara. He says that no one denies one’s own existence, though "one does not know what that existence really is. If it can’t be known by the mind, as we saw in the previous verse, how else can one know the Self, one’s Pure Existence?"

From this verse onwards up to verse 30, the Maharshi exposes and thereby guides the seeker through the treasure trove of Self-knowledge. That is, only when the mind is denied its apparent role, through one’s own intuitive inner experience, the Self can be realized; and, that process is lucidly explained, step by step, by the Maharshi, in these verses.

The "I" arises in between the inert body and the ever existent Living Principle. And only after the identification of "I" do things outside it arise. Thus, knowing what "I" is, assumes importance. The clue lies in focusing attention on finding out wherefrom the sensation "I" arises.

Verse 24

Neither the body nor the Self says "I"; between them the ego rises and ties them together.

The inert body is incapable of proclaiming itself as "I am"; likewise, the ever-existing, unmoving life-principle utters not "I am". Yet, in between the inert body and the movementless being, holding on the body, there arises a sensation which declares itself as "I".

This "I" principle brings the insentient body and the ever-existing life-principle together, mysteriously. As such, it is called "the knot between body and Self (chit-jada-granthi)." It is also referred to as : Bondage, individual being, subtle body, ego, samsara and mind.

Verse 25

The ego takes a body and accomplishes various acts. It takes one body after another till it is destroyed by Vichara.

The Maharshi draws the attention of the seeker, slowly but steadily, to the one and only obstacle – the mind – on the way to Self-realization. He lays threadbare the various disguises the mind puts on camouflaging the Self, so that the seeker is weaned off, delving too much on this non-existent phantom.

The coming verses too deal exclusively pointing out the nuances of the non-alive mind. This is, perhaps, the only schematic description of the characteristics of the ego, in all the known spiritual texts. Maharshi equates ego with mind (also with bondage, subtle body, as stated in Verse 24).

Once, the shades of the ego are exposed, the seeker is emboldened to carry on with his spiritual efforts, totally ignoring the pranks and promptings of this phantom element. Hence, right understanding of this verse is of paramount importance.

In a state of non-enquiry as to its identity, the mind throws its weight all round and thus plunges one into a sense of bondage. On enquiry, through which the mind’s non-existence is revealed, one gets enlightened that there never was an entity called "mind." The Maharshi asks the seeker to be agile and be rooted in the clarity, the clear perceptions of this fundamental truth.

Verse 26

The ego being the all, enquire what the ego is. Surrendering it is surrendering all.

Only after the rising up of the parent-thought, the "I" thought, there arises, after it, the parade of "others" – God, world, ignorance, knowledge, pain, pleasure.

For example, in deep sleep, when the ‘I’ disappears, along with it disappear the paraphernalia of all objects seen, and subjects, conceived of. This clearly establishes that whatever is perceived is merely an extension of, and in the domain of, this "I" operation only.

Verse 27

To destroy the ego, the source of its emergence has to be sought and retained in the real state.

In the previous verse, the Maharshi made it very clear that if one enquired into the nature and structure of the "I" – thought – ego, mind – it will be found to be a non-existent phenomenon. In this verse, he affirms that the ego, which parades itself as the all-in-all, when enquired into the source, is found to be non-existent. Ego denied, everything else it projected too, gets totally lost!

Plunging Within

This is a very important verse. Here, the Maharshi continues to bless the seeker by emphasizing the imminent need for one to plunge within and finding the source of all creation, beginning with the birth of the "I"-thought. Enquiring into its nature and structure alone will reveal its non-existence, thus establishing one in his pure being of the Self.

All other spiritual disciplines fall short of total removal of the ego – "I", for, they all hold on to the very same mind – "I", to achieve this illumination. The Maharshi raises a pertinent question : "Will the mind – "I" commit suicide?" Never.

Therefore, the ego – "I" , can be made to disappear only by diligently investigating into its place and nature of origin. The state of non-rising of the ego – "I" is truly one’s real state of Inner Poise and it could be attained only through Self-investigation. The Maharshi again commands the seeker to be determined to get established in this unwavering state of serenity, where the mind – "I" does not arise at all.

Verse 28

The seeking has to be deep within oneself, like diving to recover a precious object that has fallen in deep waters.

In the next two verses the Maharshi gives the sure method of achieving success in annihilating the non-existent phantom, the mind – "I".

He, with all compassion, gives a practical course. How will a man dive into deep water to recover his lost precious object? It is simple. He will abstain from focusing his attention on other things and – also from breathing – before taking the plunge into the water, so that he can reach the bottom and recover the object. Likewise, the Maharshi advises the seeker to search for and find out the source of the mind – "I" by delving within and by taking a dive inwards towards the source, the Heart.

Verse 29

The Vichara is not muttering "I", but sinking the mind into its source.

While paying full attention to "I" by not wasting the slightest energy even to murmur orally "I", one should delve deeply within to find the Source – "I" and abide therein and as the Silence Supreme. That is Self-knowledge complete. Instead of taking to this royal route of spiritual perfection, one to go on saying mentally, "I am not this body, not this mind, etc.," or "I am That", may in the beginning stages help the seeker to take to Self-enquiry, but the true seeker should hold on to the direct search after the Self.

Verse 30

In Self-enquiry, when the mind reaches the heart, its source, the "I" collapses and the real "I - I," the true Being, manifests itself.

In this verse, the Maharshi decisively pinpoints to the seeker, and also actually takes him by the hand straight into, the anubhava (direct experiential perception) of Self-Awareness. In simple but fully potent words of Wisdom, he pointedly portrays what exactly will take place, if the seeker took the plunge within, pursuing Self-enquiry. It is his own experience, as a boy of 16 years and as such, the Maharshi speaks with the authority of Atma-anubhava (Self experience) and is not indulging in any polemic exercise.

When the seeker takes to "Who am I"? enquiry and plunges within, his mind gets absorbed in the Source from which it emerged. This ecstatic moment of triumph is poetically put by the Maharshi as "the head (mind) losing (its pride – its phantom form) itself completely and getting lost, getting merged in its birthplace, the Heart, the Self."

This, as the Maharshi puts it graphically, is like a salt doll entering the ocean to measure its depth. It gets completely destroyed, yet, it is happy since it got dissolved only in itself–salt.

Verse 31

Having extinguished the ego, the jnani remains immersed in the bliss of the Self. He is aware of nothing but the Self.

This is an important verse, clearly demarcating the limitless state of a fully realized being. Rooted in the movementless state of quietude, he has no urge or compulsion to indulge in external activities. Such a being is ever-active, inwardly. Sri Bhagavan once said that the apparent inactivity of the Jnani is perpetual and intense activity in reality.

The Self Supreme state is a no-mind state; and, as such, how can a mind-soaked being guage or understand or evaluate the all-inclusive Supreme State of Oneness?

The sheer beauty of this verse can be better understood, in the light of an oft-quoted verse from Ozhuvil Odukkam (A Tamil Advaitic text). It is said that the fire is caused by consuming the firewood. But when the fire is aflame, logs are not seen, only the fire is seen aglow.

Likewise, the Self Supreme glows only on the destruction of the mind. Therefore, how can any mind be capable of knowing what that supreme state of Being is?

Verse 32

The Vedas proclaim, "Thou art That". Instead of repeating the saying, far exalted it will be if one investigates into the nature of oneself and abides as the Self.

The Maharshi in this verse clarifies the true purport of the Vedas and the Upanishads, affirming that whenever they proclaim the highest spiritual state, as Tat Tvam Asi, Aham Brahmasmi, the seeker is enjoined not to practice it as a mode of sadhana but to recognize its infallible supremacy and realize that such an exalted state is nothing but one’s own truth, in which one ever abides. You are That, I am Brahman, therefore, is not a mantra to be repeated, but to be realized as one’s own true existence, which one has forgotten and now is made to remember thereby getting re-established therein.

The Supreme Truth shines vibrantly ever within one’s Heart, as the Self, non-dependent on one’s verbal confirmation of it. Thus, one is ever the Supreme Reality only. Scriptures enjoin one to be "That" and not to meditate on "That" as if it is the goal, different from the one who meditates.

Verse 33

Self-knowledge is not duality. The Self is single, it is both the object and the subject. The "I" being pure indivisible Consciousness, is experienced by the jnani as the same in all.

In this verse, the Maharshi literally yet mildly condemns one’s mental movement to guage one’s own spiritual state. The mind moves only in alternate states of affirming itself in arrogance or wallowing in self-pity. For one whose pursuit is purely spiritual, both these evaluations are to be eschewed, as they are totally mind-oriented.

All Self-realized beings (Jnanis) unanimously affirm that there is only one Awareness per se, for, such a unique Oneness of Awareness is uniformly each one’s direct experience. The ultimate Realization of all, individually, therefore, is ever Oneness of Awareness per se, alone.

Verse 34

Disputing the nature of the Self without attempting its realization is mere delusion.

That which is, the Truth, the Self, is existent for every one and undisputedly too, at all times. As such, plunging within one-pointedly and being immersed in that movementless. Awareness is truly the goal of Self-realization.

It is the easiest and the most natural attainment. Any deviation away from being immersed in this Supreme Quietude, in the form of mental disputations as to its form, name, quality and quantity, surely drops one into the bottomless pit of total ignorance.

Verse 35

To seek and abide in that which is always attained is true attainment. Siddhis are like dream-magic. They do not entrap the Self-realized.

The Maharshi reiterates that just as sleep is the basis for the dreams apparently to come alive and play their parts, ignorance is the basis on which the world drama constantly unfolds. Release from ignorance alone will enable one to see the non-reality of the world. Till one attains such freedom, the play of world-reality will appear irrefutable, similar to the one who could not refute the dream experiences while dreaming.

The Reality, the Self, always shines from within as the Pure Awareness. To be ever that Silence Supreme is truly knowing it, too. Thus, to remain rooted as one ever is, is hailed as the greatest attainment of human existence.

All other human achievements, including attainment of supernatural powers, are non-real and therefore, unimportant. They are equivalent to great achievements gained by one in his dreams: When one wakes up the next morning, they are all found to be untrue.

Likewise, the realized one who is awakened from the mass of ignorance, will never be deluded by these impermanent occult powers nor any attainments through them.

Verse 36

It is not necessary to go on meditating, "I am That," for one always is That.

In this verse, too, the Maharshi again exhorts the seeker to the single, simple task of relentlessly pursuing his goal – the search for Truth. That is, to clear and wean off himself totaly from any form of mental indulgence. Rid of mind movement, one is the Truth Supreme ever, asserts the sage of Arunachala.

One is ever the Reality, beyond the reach of thoughts. A man is a man; is there any good for him to assert by repeatedly saying, "I am a man, I am a man?"

Verse 37

Non-duality prevails always, whether as the world or as the Self.

The Maharshi hammers the need to be ever rooted in the Truth of Oneness, more strongly in this verse. A thin, straight iron rod dipped into a transparent glass of water, will always look crooked. Likewise, whatever the mind projects as Truth, is only the distorted version of the Truth! The seeker, therefore, is guided to go direct into the experience of the Truth, without indulging in any mental concepts about it, including quoting from the scriptures.

Some spiritual texts proclaim that during the period of practice, the division between the path and the goal are wide and separate. Also, they affirm that on completion of the practice, one will reach the goal, thereby establishing the finale of Oneness.

Though this presentation sounds logical, it is purely a mental derivation. For, the Truth of Being, the Self, is vibrantly there, all the time, at all places and under all conditions – so, there is no question of attaining it. Due to ignorance, it was forgotten; and, now, through Self-knowledge it is recognized as that which ever is.

It is not that duality is real when the search for Truth takes place, and not so when one attains Knowledge. As, in the well-known "Ten Fools" story, the tenth man existed while the individual forgot to count himself. Reality always exists whether it is in practical life or in spiritual attainment.

Verse 38

The sense of doership reaps the fruit of action (karma); karma ends when the doer realizes his true nature.

The mature seeker, in his spiritual ascent, is assailed by certain deep doubts which could only be transcended through experiential understanding and never by intellectual clarifications alone. Out of compassion for such advanced seekers based on his own experience, the Maharshi authoritatively establishes the true state of a self-realized sage, in the next three concluding verses. Hence, these verses are of prime importance.

To the Jnani, Agaami Karma, additional Karma freshly accumulated in the present lifetime and to be carried forward into future births and, Sanchita Karma, the total number for births one has to take, to work out the accumulation of karmic debts gathered during the previous births and Prarabdha Karma, that part of one’s Sanchita Karma which must be worked out in the present life, are simultaneously nullified, in toto. This movementless state of being, uninhibited by any form of accumulated actions, is truly the final freedom eternal.

Verse 39

Bondage and liberation are mere notions in the mind. They cease when he who is bound, is enquired into and realized.

The Maharshi, in this verse, re-emphasizes the state of freedom as not separate from one’s own simple being, and that thought is the only bondage.

The concept of freedom arises obviously for the one who conceives of oneself as being caught in bondage. So, one has seriously to enquire within: Who is bound, by whom? Who am I? Such intense, inward search will land him in Truth.

Bondage is merely a non-existent thought, so, too, is its extension, the ideal of Liberation, notion of Freedom. Unintruded by the mirage of thoughts, one is always in a state of Self-realization. In such a state of absolute Quietude, there is positively no space for either the thoughts of ‘bondage’, or, most assuredly, for the thoughts of Freedom.

Verse 40

True liberation has no form and destroys the very ego which distinguishes between one kind of it and another.

Once the Maharshi said, "There is no gradation in Self-realization. The gradations spoken of, apply only at the stage of sadhana (practice)." Thus, most of the spiritual discussions are raised only from the standpoint of an abhyasi (seeker). Any mental movement is falsehood. In the all-consuming blaze of Self-illumination, where is room for any dross of falsehood?

Discussions galore are raised with regard to Self-realization. They are generally brought under three categories, viz., I) Final release attained with form; ii) without form, and iii) with and without form.

Instead of wasting time and energy on details about these arguments, the Maharshi firmly declares that true Freedom, final Release, or eternal Liberation is nothing but the annihilation of the mind – ‘I’, which raises these three distinctions in the path of Self-realization.

"Pay complete attention to, and be rooted in, this simple, single Truth, untouched by thought." He says.

© "Tattvaloka" (November 2002) published by Sri Abhinava Vidyatheertha Mahaswamigal Education Trust, Abhinav Center, 19, Co-operative Colony, Chennai 600 018. Reprinted with permission.

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