The Jnani

THE JNANI
Question: How then does the Aham-Vritti (‘I’ thought, the sense of individuality) function in the jnani?
Sri Ramana Maharshi: It does not function in him at all. The jnani’s real nature is the Heart itself, because he is one and identical with the undifferentiated, pure consciousness referred to by the Upanishads as the Prajnana (full consciousness). Prajnana is truly Brahman, the absolute, and there is no Brahman other than Prajnana.
- The Teachings of Sri Ramana Maharshi
Edited by David Godman

The State Of The Jnani

THE STATE OF THE JNANI
Maharaj: The world is but a show, glittering and empty.
It is, and yet is not. It is there as long as I want to see it and take part in it. When I cease caring, it dissolves.
It has no cause and serves no purpose. It just happens when we are absent-minded. It appears exactly as it looks, but there is no depth in it, nor meaning.
Only the onlooker is real. Call him Self or Atma. To the Self the world is but a colorful show, which he enjoys as long as it lasts and forgets when it is over. Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. Without desire or fear he enjoys it, as it happens.
Questioner: The person immersed in the world has a life of many flavors. He weeps, he laughs, loves and hates, desires and fears, suffers and rejoices. The desireless and fearless jnani, what life has he? Is he not left high and dry in his aloofness?
M: His state is not so desolate. It tastes of the pure, uncaused, undiluted bliss. He is happy and fully aware that happiness is his very nature and that he need not do anything, nor strive for anything to secure it. It follows him, more real than the body, nearer than the mind itself.
You imagine that without cause there can be no happiness. To me dependence on anything for happiness is utter misery. Pleasure and pain have causes, while my state is my own, totally uncaused, independent, unassailable.
- I AM THAT ch. 40

You are here

You cannot speak about this.
You cannot show it,
and yet when you come to this place inside your
heart, you will know, 'I am nothing but this,'
and many will somehow recognise you.
They will see you, they will feel your presence.
You don't have to speak anything,
because it is not your words.
Out of the pores in your body
the evidence of Truth will shine.
You are Here, you are Here, you are Here.

"White Fire" ~ Mooji

नाम

श्रीब्रह्मचैतन्य श्रीगोंदवलेकर महाराजांचा नामबोध
२० डिसेंबर
नामीं ठेवावें चित्त । तेंच मानावें सत्य ॥

प्रारब्धानुसार देहाची गति । तेथे न गुंतवावी आपली वृत्ति ॥
प्रारब्धाने देहाची स्थिति । आपण न पालटूं द्यावी वृत्ति ॥
पांडव परमात्म्याचे सखे झाले । तरी वनवासांतून मुक्त नाहीं झाले ॥ म्हणून देह प्रारब्धावर टाकावा । जें होईल तो आनंद मानावा ॥
चित्त ठेवावें भगवंतापायीं । प्रारब्ध आड येऊं शकत नाहीं ॥
देहाचे भोग देहाचे माथां । कष्ट न होती रघुनाथ स्मरतां ॥
प्रारब्धानें आलेले कर्म करीत जावें । त्याचे फळ भगवंताकडे सोपवावे ॥ मुखीं असावें एक नाम । याहून दुजें पुण्य नसे जाण ॥
नामीं ठेवावें चित्त । तेंच मानावे सत्य । अखंड राखावें समाधान ।
हीच परमार्थाची खरी खूण जाण ॥
परमार्थाला एकच उपाय जाण । अखंड असावें अनुसंधान ॥
देह सोपवावा प्रारब्धावर । मन गुंतवावे रामावर ॥
||हरये नम:| हरये नम:| हरये नम:||

दत्त

‘त्रिगुणात्मक त्रैमूर्ति दत्त हा जाणा ।’ श्री गुरु देव दत्त   त्रिगुणात्मक आहे, त्रैमूर्ती आहे. श्री दत्तात्रेयांचा जन्म ब्रह्मा, विष्णु आणि महेश यांच्या अंशापासून झालेला आहे. हे तीन देव उत्पत्ती, स्थिती आणि लय यांच्याशी संबंधित असल्यामुळे हे देव वस्तुतः त्रिगुणातीत असूनही कार्यानुसार गुणाश्रयी आहेत, म्हणजे अनुक्रमे रज, सत्त्व आणि तम या त्रिगुणांना ते आश्रय देतात.

‘नेति नेति शब्द न ये अनुमाना ।’  वेदांनी श्री दत्ताचे स्वरूप वर्णन करण्याचा प्रयत्न केला; परंतु त्यांना काहीच अनुमान न करता आल्याने ‘नेति, नेति’ म्हणजे ‘असे नाही, असे (ही) नाही’, एवढेच ते सांगू शकले.

‘सबाह्य अभ्यंतरी तू एक दत्त ।’  आत-बाहेर पूर्णपणे तू एक दत्त केवळ गुरुतत्त्वरूप, ईश्वरतत्त्व असलेला आहेस.

‘अभाग्यासी कैंची कळेल ही मात ।’ म्हणजे आम्हा अभागी, दुर्दैवी लोकांना तुझे माहात्म्य कसे कळणार ?

‘पराही परतली तेथे कैंचा हेत ।’  श्री दत्ताचे वर्णन करायला गेलेली परावाणीही परत फिरली त्यात कोणता हेतू असावा बरे ? दत्ताचे स्वरूप तुर्यावस्थेच्या पलीकडे असल्याने परावाणीही तिथे पोहोचू शकत नाही. यामुळे ती काही न बोलताच परत फिरली.

‘जन्ममरणाचा पुरलासे अंत ।’  श्री दत्ताचे स्वरूप नित्य आणि अनादी-अनंत असे आहे. तिथे जन्ममरण हे शब्दच संपतात.

‘जन्ममरणाचा फेरा चुकविला ।’  जन्ममरणाच्या फेर्‍यातून माझी सुटका केली.
मला मोक्ष दिला.

‘मीतूपणाची झाली बोळवण ।’ याचा भावार्थ आहे, अद्वैतावस्था प्राप्त झाल्याने मी-तू हा आपपरभाव संपला आहे.

दिगंबरा दिगंबरा श्री पाद वल्लभ दिगंबरा ....
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Ramana says

Death

Q: Are you not afraid of death?

M: I am dead already.

Q: In what sense?

M: I am double dead. Not only am I dead to my body, but to my mind too.

Q: Well, you do not look dead at all!

M: That’s what you say! You seem to know my state better than I do!

Q: Sorry. But I just do not understand. You say you are bodyless and mindless, while I see you very much alive and articulate.

M: A tremendously complex work is going on all the time in your brain and body, are you conscious of it? Not at all. Yet for an outsider all seems to be going on intelligently and purposefully. Why not admit that one’s entire personal life may sink largely below the threshold of consciousness and yet proceed sanely and smoothly?

Q: Is it normal?

M: What is normal? Is your life -- obsessed by desires and fears, full of strife and struggle, meaningless and joyless -- normal? To be acutely conscious of your body id it normal? To be torn by feelings, tortured by thoughts: is it normal?

A healthy body, a healthy mind live largely unperceived by their owner; only occasionally, through pain or suffering they call for attention and insight.

Why not extend the same to the entire personal life? One can function rightly, responding well and fully to whatever happens, without having to bring it into the focus of awareness. When self- control becomes second nature, awareness shifts its focus to deeper levels of existence and action.

- I AM THAT ch. 12