Letters:

Who am I?

All human problems arise out of eagerness to know everything else except the ‘self’. Knowledge is to be sought not from the world outside but from within. He is knowledgeable who realizes his real self.

Normally, one identifies himself with his mind and not with his real ‘self’. The mind creates an ego and the person identifies himself with this ego, mistaking it as his real ‘self”. According to Bhagawan Ramana Maharshi, one should constantly contemplate on the nature of the self and subject himself to self enquiry. “The self which shines without there being anything else to know or be known is knowledge”.

The problem arises with regard to the body also. Conditioned by the influence of the body, one thinks that his body constitutes his real self. When he sees his reflection on the mirror, he says this is my body. The body may belong to him but he has an existence beyond the body. Just as owning a pen and saying that “this is my pen”, one does not become the pen. Similarly just by having a body with all organs, one’s identity does not become the body alone. He should acknowledge the fact that beyond the body, its subtle form, there exists an immortal spirit which is the ‘self’, the supreme consciousness. Unlike the body which is mortal and perishable, this ‘self’ is eternal, immortal and divine.

The self-enquiry (Athma Vichara) means turning attention on the ego and constantly enquiring “Who Am I”? Despite its seemingly overwhelming power, the ego has a weakness. It loses it strength when attention is focused on it and its nature investigated. Ego has no independent existence and gains strength only by attaching itself to external objects. Constant scrutiny exposes its weakness and ego gets eliminated. Once the ego is gone, it paves the way for the realization that one is not the body, mind or intellect. He is now transcended to a stage beyond the three Gunas, Satwa, Rajas and Tamas and to a state where there is no time or space. Having attained the state of supreme consciousness, the Jeevathma, he becomes one with Paramathma and realizes “Aham Brahmasmi” (I am Brahman).

Realize the Real "Self"

We have often heard of the term, 'split personality' which means one exhibiting two different characteristics. It is quite natural that one may have a combination of two, three or various diverse characteristics. He may have other classifications as well, like an Accountant, a Singer, a Sportsman etc. which give him a sort of identity in the world outside. But, even within himself, he has two different identities. Like the split personality in dealing with matters outside, he finds himself having split identity even while dealing with himself. Though, in fact, he has only one identity, his true 'self', he is not able to realize this true identity because the 'ego-self', the false "I", super imposes itself on his 'real-self'. The 'ego-self' with its mind, body and intellectual influence gives a false notion of "I" and the real-self is relegated to the background. While the ego self represents the false notion, the real self represents the true consciousness. While the ego self is transistory and appears once and disappears later, the 'true self' always abides permanently. While the ego-self represents our base feelings and emotions (Unarchikal) , the real-self represents our true awareness (Unarvukal). Unfortunately, most of us identify ourselves with the ego-self' and not with the 'real-self' with the result that we land ourselves in various problems and not able to reach the true destiny of our lifes. One should say: "It should be my endeavour to come out of this wrong notion, seek my true identity and realize "Who Am I"?

That means self-enquiry. Self-enquiry is a process by which one turns his attention inward, the mind is introverted and made to merge into the real self. When a mirror is turned over from all worldly objects and centered on sun, only the brilliance of the sun is reflected. Similarly, when the mirror of the 'ego-self' is turned towards the real-self, the ego is vanished and the real self shines. One should constantly probe the nature of the self. To begin with, one should accept the fact that his true identity is not connected with body or mind but with the supreme consciousness, the real self. His individuality (the "I" notion), would then immerse in the self and he would realize the truth: "I am That" (Thathwamasi) and not "I am so and so".

It may sound very difficult but one can always attempt. What required of us are earnestness, seriousness and dedication. Whatever be our positions in regard to family, society etc. one should regularly sit up and do Dhyana, atleast for a brief while. Dhyana is holding on to a single thought and putting off all other thoughts. (Dhyana is different from meditation because in meditation, there is subject and object, while in Dhyana, there is subject only). It is likely that when you do Dhyana, many thoughts would arise in your mind, making your task difficult. Let us continue the process ceaselessly. In the course of his recent lecture at Coimbatore, Nochur Sri Venkataraman said: "Let the thoughts come. But there would be a time gap between one thought and another thought. Hold on to that gap, that blankness, that stillness, that silence and try to stick to it. That few seconds in between the two thoughts matter most and try to increase the seconds into minutes and minutes into hours. With Lord Krishna's grace it would be possible because He is the Idayan (not only one who is leading the cattles) but also one who stays in between (in between two thoughts, in the brief silence and stillness). More Spiritual

Being More Spiritual

Though God remains one, he is given different interpretations. Religions are different versions of the same God. People belonging to each faith believe that their religion alone is superior and supreme. This belief leads to differences and even disputes. Despite its inherent sanctity and despite being an effective vehicle of life, religion only limits people to a particular faith or belief. That is why, Hinduism is regarded as a way of life and not necessarily a religion. When born, one wears no symbol but based on the community to which his parents belong, he gets a symbol and a religious identity and adopts the practices being followed by the community of his parents. Perhaps, given an option in the initial stage, one would have opted to be a universal man. However, the fact remains that there are different religions and even differences within religion.

Adi Sankara said that we generally commit three errors: (1) We have given form to a God who has no form. (2) God is indescribable (Avarnaneeya). He is indefinable (Anirvachaneeya). But we try to describe him through words and songs according to our own imagination. (3) God is Omnipresence and present throughout the universe but we try to limit him or confine him within the four walls of the temple.

Religion has only divided mankind. Spirituality is something internal whereas religion is something external. One may adopt any religion but what is important is the spirit within. Spirituality has been defined as the art of the soul returning to its original home. We seek through religion benefits for external life and we seek through spiritualism the realization of Athman, the soul within. Spirituality is our origin and it is our destination. A true seeker would therefore endeavour to be more spiritual and less religious. As French philosopher Pierre Teilhard de Chardin remarked, "We are not physical beings having a spiritual experience, but spiritual beings having a physical experience."

Pradhakshina

Pradakshina, the practice of going round the deity, is an important and integral aspect of Hindu worship. While performing Pradhakshina the mind gets purified and the devotee gets the divine aura that surrounds the deity. Pradakshina signifies that all human activities revovlve around God being at the centre.

When Lord Shiva brought a rare fruit, the fruit of knowledge, both His sons, Ganesha and Muruga claimed it and the Lord said that the fruit would go to the one who does Pradakshina of the entire universe. It is a well known story that needs no repitition. Here, fruit symbolised the eternal truth that Ganesha and Muruga sought in different ways. While Ganesha saw Shiva Parvathi as Omnipotent and embodiment of knowledge, Muruga sought to gain knowledge from the world as the manifestation of the Eternal Power. Muruga saw the Eternal Power as all pervasive (Omnipresence). Both perceived the same truth by performing Pradakshina, Ganesha viewing Shiva Parvathi as the embodiment of Eternal Powern and Muruga seeing world as the manifestation of Shiva Parvathi.

Mount Kailash is considered as the sacred abode of Lord Shiva but Arunachala hill is considered as Shiva Himself. Going round the Arunachala Hill, 'Girivalam' is considered very sacred and auspicious. It is believed that Goddess Parvathi who was sepereated from her Lord, first commenced the practice of Girivalam here and prayed for being united with Shiva. In Ribhu Gita, the Lord says: "I remain fixed here whereas innumerable universes rotate around Me."

Once a devotee told Ramana Maharshi: "I consider you as the living God. Kindly permit me to do Pradakshinam to you". Maharshi's prompt reply was: "The same God who resides within me resides within you also. So, better, you do Pradakshina to yourself". (to your 'self' )

Quite appropriately, we all do Pradakshina to ourselves, to the God within us, "Yanikanicha papani Janmanthara Krithanicha, Thani Thani Vinasandhi, Pradakshina Pathe Pathe".

May all of you get God's Grace.

Namadev

I thank V.V.R. for his nice words about my write up on "Pradhakshina". In fact, I found his further interpretations more enlightening and elaborate. I am glad to note his interest, his involvement, knowledge and devotionon. What I have written were just few broad details while V.V.R has given a vivid explanation on the significance of Pradakshina, its true meaning etc. It was enlightening to know the true meaning of the term. I repeat his words: "Pra" stands for removal of all kinds of sins; "dha" stands for fulfilling the aspirations, "kshi" stands for liberation from future births and "na" stands for giving deliverance. Above all, the quotation from Namadev's Abhang was excellent.

Saint Namadev was indeed a great saint. Namadev was the inspiration for Saint Thukkaram. Thukkaram who derived his name from the words, "Thu" (You) "Kah" (chant) Ram (the names of Rama) composed over 4600 songs on Panduranga. What great words of wisdom our saints like Jnaneswar, Namadev and Thukkaram have spoken! While talking about saint Namadev, I wish to supplement V.V.R's views by quoting the following instance.

It is said that Sant Namadev was in the practice of communicating with Vittobha quite often. Once, there was a gathering of saints presided over by Jnanadev, a saint of high eminence. He asked Gora Kumbhar, a potter-turned-saint to test the knowledge of all the assembled saints by using the same method he adopted for his own profession, pottery. As you know, the potter tests whether the clay potteries have baked fully by striking them with a rod. Likewise, Saint Jnanadev also asked our potter saint, in a lighter vein ofcourse, to test other saints by gently striking their head and see whether they have fully matured in knowledge. The Master's wish had to be obeyed, however unusual it might appear, and Gora Kumbhar started striking each one's head. When it came to Namadev's turn, he could not bear it and he took it as an offence. He walked out of the hall and straight went into the Vittobha temple and expressed his grievance to the Lord.

• Namadev: "Oh Lord, their behaviour was insulting"
• Vittobha: "The assembled saints know fully what they were doing and their action does not mean an insult"
• Namadev: "Oh Lord, I know you and I converse with you. To know you is to know the truth. Is there anything more real than you, that I should know?"
• Vittobha: "Well, you better see a beggar-saint who is stationed in the nearby forest and know yourself".

Not impressed, Namadev went to the specified forest and saw the beggar. The very sight of the beggar was nauseating as he was almost nude, dirty and lying on the floor with his feet resting on a Linga. "What a great insult!" thought Namadev. However, out of compulsion, he went near the beggar-saint. "Did Vittobha sent you here?" the beggar asked. Namadev was surprised and said: "You are supposed to be a saint and why do you desecrate the Linga? "OK, you place my feet in such a direction where the linga is not there" Accordingly, Namadev lifted his feet and placed them in the opposite side. But there also a Linga was found beneath and whichever side Namadev placed the saint's feet, he found a Linga below. Now, the true realization dawned on Namdev. He returned home and did not go to the temple thereafter. It was now Vittobha's turn to come in search of His devotee, Namadev. Vittobha went to Namadeva's residence and asked why Namdev failed to turn up at the temple. Namadev replied: "Is there a place where you are not"?

The moral of the story is: "You find God's vision when you realize your true 'self'. Seek him, not anywhere outside, but within you. Within your "self". The above story was described by none other than Bhagawan Sri Ramana Maharshi himself.

Surrender

Surrender (Saranagathi) means that one dedicates himself completely to God. He entrusts his entire life to God, leaves everything for God's mercy; his aspirations, his obligations, his possessions etc. and accepts life as it comes. According to Bhagawan Ramana Maharshi, there are two ways of self-realization. One; examine the self, find out where the thoughts originate and eliminate the ego self. If that is difficult, the second option is to surrender unconditionally and then the Supreme Power would reveal itself.

Namaskar is an ideal process by which one offers himself to God. Namaskar signifies total surrender. Though the act is widely prevalent in temples, houses etc. the spirit behind it is lost. There are some who do Namaskar more as an expression of devotion or as an act of worship than as an act of self-offering. There are also some who nurse their own desires and pray to God to give them something rather than giving themselves to God.

Think of it, we merely offer our respect and obeisance to God but retain our own individuality. We take on ourselves the management of our future, our family, our property etc. oblivious of the fact that these are all burdens. Why carry the burden ourselves. It is like a passenger carrying his luggage even while moving in the train. Throw all the responsibility on God. Let Him decide what is good for you. .

It does not mean running away from duties. One does his duties in a spirit of detachment or non-involvement. As for leaving all responsibilities of life, well, it is indeed difficult. The ego is a very powerful element that force us to cling on to various attachments. It is difficult to get over this obstacle. But once we accept that the fact that surrender alone would lead us to the path of God, there is no point in living in illusion. Let us keep surrender as the aim and work towards that direction. It may be a partial surrender in the beginning but pursued seriously, it would gradually and definitely lead to total surrender. Our attachment towards God increases in right proportion to our detachment to worldly affiliations.

We all pray for God's Grace but let it be very clear that the Grace is obtained only when we surrender unto God. Anjaneya has set an ideal example of total surrender. His entire life is dedicated to Lord Rama. He has no life of his own or apart from Rama. His heart is fully devoted to Rama.

God never forsakes one who surrenders. Mamekam Saranam Vraja.

Happiness:

There is a general belief that happiness and sorrow are caused by external factors. External factors may bring happiness, up to a level or for a certain period but they cannot give real and ever lasting happiness. Because, external factors are always subject to change and therefore not real. Quite often, we experience situations in life where what we perceive as real later turns out to be myth. There was a student who was very eager to get admission in Mechanical Engineering but what he got was Electronics and Communication. He felt bitterly sad. Years later, it turned out that the E&C branch he got provided abundant opportunities while Mechanical Engg. that he aspired earlier proved to be not that attractive. Now he was happy that he got E&C and realized how folly he was in feeling said earlier. Unfortunately, this happiness also may not last, just as the sadness he felt on getting E&C earlier did not last. Actually, we do not know what is that which gives us real happiness.

Bhagawan Ramana Maharshi had quoted the story of two young men who had gone to Banaras some years before. Unfortunately, one of them met with an accident and died while the other settled at Banaras itself with some occupation. The matter was reported back home through another South bound pilgrim. The messenger who took many days to reach home could not recollect the names and conveyed it wrongly to the persons concerned. The parents whose son got occupied at Banares received the message of death and the parents whose son died got the message of their son having settled there. The parents who should be grieving were feeling happy and the parents who should be smiling were bitterly sobbing. In fact, neither of them saw the real condition of their son but they were experiencing happiness or grief according to the reports they received. Here, one single fact created two diametrically opposite reaction in the minds. You might say, now the world is quite advanced in communication technology and such errors may not take place. But the fact remains that it is a transient, illusionary and misleading world that would keep on changing. It is not real and therefore the happiness or sorrow we get out of it are not real. Pleasure and pain are mere mental tribulations and have absolutely no relevance or relation to the actualities and facts. We grop in the dark and go after something, imagining that it will give us happiness, unaware of the fact that we have to seek real happiness from within.

Ego, the False "I"

Bhagawan Sri Ramana Maharshi was walking up the hill along with his followers. On the way, he saw a small piece of wood, which had fallen from the branch of a tree. He picked it up, started cutting and shaping it up. Even as he went up the hill, he did not leave the stick. He was polishing it and cleaning it with great care even while conversing with his followers. Later In the evening when they went to see Bhagawan, he was still holding the stick and smoothening it. It went on for two days and even while talking or walking, Swamiji was found holding the stick and improving it and refining it. No one dared ask Swamiji about it. Swamiji seemed to be giving much importance to it.

He has now made it into a fine small stick. Later on, when Bhagawan was walking along with his disciples, he saw a shepherd coming in the opposite direction, called him near and just gave the stick to him. The followers were a little surprised that Swamiji gave away the stick, made with much care and attention, so casually to a sheppard and forgot about it all.

I remember having read this incident in a book. It may have some significance not comprehensible to ordinary minds. However, the message that I would like to read into this incident is this: There are many things in life like relations, possessions etc. that we nourish and cherish with extreme care and hold them dear to our heart. They may appear to be very dear and precious to us. But let us not cling on to them and march forward towards our ultimate goal.

There is yet another interpretation to it. The stick here represents our ego. The 'ego' which is the creation of the mind, was not there when we were born and started our life journey. It caught on to us sometime in between the journey and been influencing us. We then start nursing it and nourishing it. Gradually, the 'ego', the false "I", becomes the stumbling block and we are not able to see or experience our real 'self'. Ego is the cause for all attachments, the cause for all desires and the cause for all worries because it entangles us to the false identification with mind and body. If we have to reach our goal of self realization, we have to first liberate ourselves from ego, the false "I" notion.