Happiness of Being - The Teachings of Bhagavan Sri Ramana Maharshi: The crest-jewel of Sri Ramana's teachings
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Happiness of Being - The Teachings of
Bhagavan Sri Ramana Maharshi
A collection of articles discussing the philosophy and practice of the spiritual teachings of
Bhagavan Sri Ramana, written by Michael James and forming an extension of his main
website, www.happinessofbeing.com.
Articles Discussing the
Philosophy and Practice of
the Spiritual Teachings of
Bhagavan Sri Ramana
Bhagavan Sri Ramana
About This Blog
Welcome to this blog, which is an
extension of my main website,
Happiness of Being, and which is
dedicated to discussing the philosophy
and practice of the spiritual teachings
of our sadguru, Bhagavan Sri Ramana.
This blog is a growing archive of
articles that I have written from time to
time containing my translations of
verses and other passages from the
writings of Sri Ramana and his closest
disciples, particularly Sri Muruganar and
Sri Sadhu Om, my recordings of some
of the explanations that I heard from
Sri Sadhu Om, and my own musings
about the philosophy, science and art
of true self-knowledge as taught by Sri
Ramana.
An organised list of all the main articles
in this blog, arranged under several
different headings, is given on the
Articles page of the main Happiness of
Being website.
All the articles in this blog are also
clearly indexed in two sections further
down in this left margin, firstly
according to date in reverse
chronological order under the heading
Article Archive, and secondly in greater
detail according to subject arranged
alphabetically under the heading Index
of Topics.
Michael James
www.happinessofbeing.com
About Michael James
Michael James
http://happinessofbeing.blogspot.in/2007/08/crest-jewel-of-sri-ramanas-teachings.html
31/01/2016
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Monday, 20 August 2007
The crest-jewel of Sri Ramana's teachings
On page 529 of the second e-book edition (page 555 of the forthcoming
printed edition) of Happiness and the Art of Being I give the following translation
of the first maṅgalam verse of Ulladu Narpadu:
Other than ulladu [‘that which is’ or being], is there consciousness of
being? Since [this] being-essence [this existing substance or reality
which is] is in [our] heart devoid of [all] thought, how to [or who
can] think of [or meditate upon this] being-essence, which is called
‘heart’? Being in [our] heart as [we truly] are [that is, as our
thought-free non-dual consciousness of being, ‘I am’] alone is
meditating [upon our being]. Know [this truth by experiencing it].
On pages 529 to 538 of the second e-book edition (pages 555 to 565 of the
printed edition) I have given a detailed explanation of the meaning of this
important verse, after which on pages 565 to 569 of the printed edition I have
added the following conclusion to my explanation:
In the first of the two verses of his payiram or preface to Ulladu Narpadu, Sri
Muruganar writes that Sri Ramana joyfully composed this clear and authoritative
text in response to his request, "So that we may be saved, [graciously] reveal
to us the nature of reality and the means to attain [join, reach, experience or
be united with] it". Accordingly, in this first mangalam verse Sri Ramana reveals
to us both the essential nature of reality and the means by which we can
experience it, which is possible only by our being one with it.
In the first two sentences of this verse Sri Ramana reveals several crucial truths
about the nature of the one absolute reality, which is ulladu or ‘that which is’.
Firstly he explains that it is not only being but also consciousness, because
other than ‘that which is’ there cannot be any consciousness to know ‘that
which is’. Therefore ‘that which [really] is’ is self-conscious — that is, it is
absolutely non-dual self-conscious being.
Secondly he says that that truly existing reality or ‘being-essence’ exists devoid
of thoughts, or devoid of thinking. That is, it is not a mere thought or mental
conception, but is the fundamental reality that underlies and supports the
seeming existence of our thinking mind and all its thoughts. However, though it
supports the imaginary appearance of thoughts, in reality it is devoid of
thoughts, and hence devoid of the thinking consciousness that we call our
‘mind’, because both this thinking mind and its thoughts are unreal. In the clear
view of the one self-conscious reality, thoughts do not exist, because they
appear to exist only in the distorted view of our mind, which is itself one among
the thoughts that it imagines and knows.
Thirdly he says that it exists ‘in heart’, that is, in the innermost core of our
being. In other words, it is not merely something that exists outside us or
separate from us, but is that which exists within us as our own essential reality.
He also adds that it is called ‘heart’, thereby indicating that the word ‘heart’
does not merely denote the abode in which the reality exists, but more truly
denotes the reality itself. Moreover, since the word ullam means not only
‘heart’ but also ‘am’, by saying that the truly existing reality or ‘being-essence’ is
called ullam Sri Ramana reveals that it is not something that exists as an object
but is our own self — our essential being or ‘am’-ness.
In other words, the absolute reality exists not only in us but also as us. It is the
real ‘heart’ or core of our being. That is, it is our own very essence, substance
or reality. It is that which we really are. Other than as the one absolute reality,
we truly do not exist.
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Happiness of Being - The Teachings of Bhagavan Sri Ramana Maharshi: The crest-jewel of Sri Ramana's teachings
Michael James
The writer of the articles in this blog,
Michael James, is the author of
Happiness and the Art of Being, a book
exploring in depth the philosophy and
practice of the spiritual teachings of
Bhagavan Sri Ramana, which is
currently available both as a printed
book and as a Kindle book, and also as
a free PDF, which can be downloaded
from Michael's main website,
www.happinessofbeing.com.
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Because we mistake ourself to be this thinking mind or object-knowing
consciousness, the one fundamental reality is said to exist within us, but this is
only a relative truth — a truth that is only true relative to the distorted
perspective of our mind, which experiences dualities such as subject and object,
‘self’ and ‘other’, ‘inside’ and outside’, and so on. Since the one fundamental
reality transcends all such dualities, the absolute truth about its nature is not
merely that it exists within us, but that it exists as us.
Finally, by asking, "ulla-porul ullal evan?", which means ‘how to [or who can]
meditate [upon this] being-essence?’, Sri Ramana emphasises the truth that
since the absolute reality is that which transcends thought, it cannot be
conceived by mind or reached by thought. Therefore, since its nature is such,
what is the means by which we can ‘reach’ it, ‘attain’ it or experience it as it
really is?
Since it is not only that which is completely devoid of thought, but is also that
which is essentially self-conscious, and since it is our own ‘heart’ or essential
being, the only way we can experience it is by just being it. In other words, the
only means by which we can ‘attain’ this one non-dual absolute reality is by
simply remaining as we always truly are — that is, as our own true, essential,
thought-free, self-conscious being. Therefore in the third sentence of this verse
Sri Ramana says, "Being in [our] heart as it is alone is meditating [upon this
truly existing reality, which is called ‘heart’]", thereby declaring emphatically that
this practice of ‘being as we are’ is the only means by which we can experience
the absolute reality as it is.
Thus in this first mangalam verse Sri Ramana succinctly reveals both the
essential nature of reality and the means by which we can ‘reach’ it, ‘attain’ it or
experience it as it really is. Hence in a nutshell this verse expresses the very
essence of Ulladu Narpadu, and all the other forty-one verses of this profound
text are a richly elaborated explanation of the fundamental truths that he
expressed so briefly yet so clearly and powerfully in this first verse.
Indeed, since it reveals so clearly not only the nature of the one absolute reality
but also the only means by which we can actually experience it, this verse
summarises the essence not only of Ulladu Narpadu but of the entire teachings
of Sri Ramana. Therefore it is truly the chudamani or crest-jewel of his
teachings, and if we are able to understand its full import correctly,
comprehensively and clearly, we have truly understood the very essence of his
teachings.
As in all his other teachings, in this verse Sri Ramana explains to us the nature
of reality for a single purpose, namely to direct our mind towards the one
practice that will actually enable us to experience reality as it truly is. Unless we
understand the real nature of our goal, we will not be able to understand why
the only one path by which we can ‘reach’ that goal is to practise just being as
we always really are.
If our goal were something other than ourself, there would be some distance
for us to travel in order to reach it. But since we ourself are the goal that we
seek, there is absolutely no distance between us and it, and hence the path by
which we can reach it cannot be essentially any different from it. That is,
between us and our goal, which is our own real self, there is truly no space to
accommodate any path that is other than our goal. Hence our path and our
goal must be one in their essential nature. Since our goal is just thought-free
self-conscious being, our path must likewise be just thought-free self-conscious
being. This is the essential truth that Sri Ramana reveals so clearly in this verse,
and that he reiterates in so many different words throughout his other
teachings [as he does, for example, in verse 579 of Guru Vachaka Kovai, which
I quoted in my recent post Actions or karmas are like seeds and which I referred
to in another recent post Atma-vichara is only the practice of keeping our mind
fixed firmly in self].
In our natural state of absolutely non-dual self-knowledge, which is our goal,
our experience of our thought-free self-conscious being is effortless, because it
is what we always really are. However in our present state, in which we imagine
ourself to be this thinking mind, we appear to be not devoid of thought, as in
truth we are, and hence we feel that we have to make effort to experience our
thought-free self-conscious being. Thus the only difference between our path
and our goal is the effort that now seems to be necessary in order for us to
abide in our natural state of thought-free self-conscious being.
In this path, the effort that we have to make is not actually an effort to be,
because we always effortlessly are, but is an effort to avoid mistaking ourself to
be this thinking mind. So long as we imagine ourself to be this mind, we do not
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Happiness of Being - The Teachings of Bhagavan Sri Ramana Maharshi: The crest-jewel of Sri Ramana's teachings
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Until December 2015 I was able to
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31/01/2016
experience ourself as the true thought-free self-consciousness that is our real
nature. Therefore in order to avoid mistaking ourself to be this thinking mind,
we have to make effort to focus our entire attention upon our essential self-
conscious being, ‘I am’, thereby withdrawing it from all thoughts.
This state in which we focus our entire attention upon our own self-conscious
being, thereby excluding all thoughts, is the true state of ‘meditation’, which Sri
Ramana describes in this verse as ullatte ullapadi ullade or ‘only being in heart
as it is [or as we are]’. That is, since the true nature of our essential self or
‘heart’ is just thought-free self-conscious being, ‘being in heart as it is’ is just the
state of abiding calmly and peacefully in our own essential self as our own
essential self — that is, free of all thoughts as our own true non-dual self-
conscious being, ‘I am’.
Thus the only path by which we can ‘reach’ or ‘attain’ our own essential self,
which is the one and only absolute reality, is this simple practice of keenly
attentive self-consciousness — self-consciousness that is so keenly attentive
that it gives absolutely no room for the rising of any thought. Since no thought
can rise unless we attend to it, when we focus our entire attention upon our
own essential self-consciousness, ‘I am’, we automatically exclude the
possibility of any thought arising.
That is, thoughts arise only because we think them, and this act of thinking
involves an imaginary diverting of our attention away from our essential self-
consciousness, ‘I am’. Therefore the only effective means by which we can
remain completely free of all thoughts — and hence completely free of our
mind, which can rise and appear to exist only by thinking — is by just being
attentively, keenly and vigilantly self-conscious.
This state of thought-free and therefore mind-free self-conscious being alone is
the state that Sri Ramana describes as ‘being as we are’, and it is not only our
path but also our goal. When we practise this vigilantly attentive and therefore
thought-excluding self-consciousness with effort, it is the path, and when we
experience it effortlessly as our unavoidable natural state, it is our goal, which is
the absolutely non-dual state of true self-knowledge.
Posted by Michael James at 08:22
Labels: Bhagavan Sri Ramana Maharshi, consciousness, effort, Happiness and the Art of
Being, just being (summa iruppadu), philosophy of Sri Ramana, self-investigation (ātma-
vicāra), Ulladu Narpadu
3 comments:
ads said...
Michael this is great blog, keep up the good work, best blog ever
:).
How can be attention to seer, seer can't be seen by seer because
seer is the watcher. Seer can's view by seer. I dont understod how
can we attain and watch our own self-consciousness. I know I
exist because of awerness and of course I'am the observer and not
mind and body, but how can observer observe the observer if
observer just obeserve.
Michael can you explain a bit more about how to practice self-
inquiry.
thanks :)
I will keep coming.
MasterzDee
21 August 2007 at 19:02
ads said...
I read your book and got the answer. Now I know how to do it.
Great book :)
23 August 2007 at 21:37
Anonymous said...
Apropos of the comments of ads regarding the seer incapable of
being seen, it is to be pointed out that in view of the knowledge
of the Knower being endless, though the seer doesn't see, he yet
3/7
Happiness of Being - The Teachings of Bhagavan Sri Ramana Maharshi: The crest-jewel of Sri Ramana's teachings 31/01/2016

for my material needs, and I am sure

he will take care of me in one way or
another (whether or not I like the way
he chooses).
Search this blog
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sees by virtue if there being no second entity existing for Him to
see as stated in Brhidaharanyaka Upanishads. In the present state
of unconsciousness, we cannot say that we know that we exist,
rather it is a fact that we are aware of only an adjunct- bound
consciousness, with the characteristics of the adjunct- bound
consciousness being foisted on the pure, association less
consciousness, as it were.
30 May 2014 at 08:40
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Article Archive
► 2016 (1)
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▼ 2007 (74)
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Third e-book edition of Happiness and
the Art of B...
Spanish translation of Happiness and
the Art of Be...
The importance of compassion and
ahimsa
The supreme compassion of Sri Ramana
The crest-jew el of Sri Ramana's
teachings
The practice of self-investigation is our
natural ...
The question ‘w ho am I?’ as a
verbalised thought
Sri Ramana’s figurative use of simple
w ords
Atma-vichara and the question ‘w ho am
I?’
Atma-vichara is only the practice of
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Index of Topics
ahaṁ-sphuraṇa (3)
ahiṁsā (2)
ajāta (4)
Anma-Viddai (16)
Appala Pattu (1)
Arunachala (9)
Bhagavad Gita (1)
Bhagavan Sri Ramana Maharshi (214)
bhakti (devotion) (29)
cit-śakti (2)
consciousness (72)
dream (64)
effort (37)
ego (75)

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Ekatma Panchakam (13)

God (47)
grace (12)
guru (20)
Guru Vachaka Kovai (45)
Happiness and the Art of Being (73)
just being (summa iruppadu) (37)
karma (5)
kuṇḍalinī (2)
mano-nasa (annihilation of mind) (18)
māyā (17)
Nan Yar? (Who am I?) (91)
philosophy of Sri Ramana (90)
practice taught by Sri Ramana (114)
Sādhanai Sāram (3)
sat-sanga (7)
self-forgetfulness (14)
self-investigation (ātma-vicāra) (196)
self-love (19)
self-surrender (32)
silence (mauna) (9)
sleep (58)
Śrī Aruṇācala Akṣaramaṇamālai (2)
Śrī Aruṇācala Aṣṭakam (3)
Sri Arunachala Aksaramanamalai (2)
Sri Arunachala Pancharatnam (5)
Sri Arunachala Stuti Panchakam (9)
Sri Muruganar (22)
Sri Sadhu Om (37)
Sri Sivaprakasam Pillai (2)
The Path of Sri Ramana (12)
The Truth of Otherness (6)
Ulladu Narpadu (88)
Ulladu Narpadu Anubandham (11)
Upadēśa Mañjari (2)
Upadesa Nunmalai (10)
Upadēśa Sāram (3)
Upadesa Tanippakkal (16)
Upadesa Undiyar (72)
Vicāra Saṅgraham (3)

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