Complete Surrender

Shri Ramana was asked,"Is there an alternative to Self Enquiry?"

"Yes", said Ramana. "Complete Surrender".

"With no vestige of individuality".

The questioner complained that it's  impossible for a common man to do so. 

To which Ramana said, then you have not surrendered, as you claim.

So complete surrender means :

No likes, dislikes

No favourite, non favourite

No complaints

No prayers.

No tastes, nuances of individuality.

No claims of personality; for eg. I'm so deep. I listen to jazz etc. I read novels with deep meanings.

I'm so intellectual etc.

No fool, you are not.

Wake up.

How can you have a personality?

When you don't exist.

Stop being a bablu.

You have been that in your past 80 million lives.

Nothing good came out of it.

And you are still rolling in filth.

'Uttishtathi' moron. Wake up.

Time to stop being bablu and have some 'bala'.

Atma na balahine labhyata.

When all bubbles of imagination are exhausted, the bablu becomes balwan.

Not until then. 

Until then he sits in front of the mirror with his favourite haircut, imagining he is so special.

Panchadashi calls bablu....a chidabhasa. chit abhasa

So it is an abhasa.

Abhyasa is done to remove that abhasa.

Bablu is an illusion.

The bubbles only add to the existing delusion.

Only knowing your real nature, exhausts this illusion and bablu dissolves into extinction, never to rise again.

That is manonasha.

The I has to die for I-I to be revealed.

Bablu has to die for "bala' to be revealed.

So hold on to the I until it dissolves, says Ramana.

Irrespective of prarabdha, you can hold on to the I.

No special qualifications are required.

You are the Self. You are the I-I.

Be that.

Don't worry about I.

Don't worry about the non Self.

Because it doesn't exist.

How stupid could you be to worry/indulge in the characters of a non existing entity?

If you are not the Mind, how can you have a personality?

If you are not the Buddhi, how could you be intellectual?

Say your sanchit is 10000 units. Prarabdha is 100 units of those 10000 units, custom made for you to suffer in a specific way, for your own upbringing.

Don't desist. Don't resist.

If a vaidya has made a special concoction just for you, why spit it out?

Self surrender is to know that every activity happens for your own good.

Even the so called bad happenings, or inconvenient ones.

Complete surrender should reveal to you that prarabdha is but a gift of God.

I know a gentleman who distributed sweets in his village after his only son, thirteen at the time, died in an accident.

I would say he has 'bala'.

Those who would have frowned at God are bablus.

No vestige of individuality, personality, no likes, dislikes, rejoicing each and every event, each and every happening as a gift of God; thanking Him for His generosity, even if it means he chopped off your leg....

This is what contributes to sainthood, yogi.

Dnyan dawns after a repeated confirmation in dwelling in such an exalted state over a period of time.

12 years makes a tapa kala.

No hankering, no holding on to material objects.

A complete rejection of an idea of objectivity.

Yoga Vashishtha calls it padartha bhavana. (the 6th state)

Yadnya is 'idam na mama'.

This is not mine.

because there is no me.

This realisation leads to 'dnyeya'

Physical Yadnya is done for those who do not have the wisdom/qualification/understanding to dwell in the supreme state of Dnyeya.

For those who can dwell in such a state, Gita simplifies it for such a sadhu:

Bramharpanam bramha havir

bramhagnau bramhana hutam

bramhaiva tena gantavyam

bramha karma samadhina.

When the laddle is bramha, when the offering is bramha , when one who receives the offering is bramha.....Then why engage in a redundant activity?

If this clarity dawns on you with complete radiance, activities cease for such a blessed soul.

In survival shows...living in the wild etc. it is said that 'the more you know the less you carry'.

Same thing with Adhyatma.

Adhi Atma.

Only dealing with Atma is Adhyatma.

Knowing fully well that the rest is Anatma.

With this realisation activities drop by themselves. 

The more you know the less you carry.

The more subtle you can see, the less you have to do.

Whether it's sadhana or anything.

The activities you cherished all along now become redundant.

When sadhya is clearly known, sadhana recedes in a corner.

Else a lot remains to be done.

For your state of non-knowing.

Which is essentially a state of non understanding.

A lenient word is ...the state of sadhak.

Again...which means where sadhya is not that clearly known.

And to describe it honestly...he engages in a lot of redundant activities with great enthusiasm.

As if they are going to take him somewhere.

The truth being;

they are simply unnecessary.

But they are accepted as a part of sadhana

or a part of preparation.

When you just learn to ride a bike, you zig zag unnecessarily.

You cover a lot of ground unnecessarily.

It is okay.

It's a process of learning.

If you understand that part, it's not an issue.

When you learn to ride that bike in a straight line, the distance is a lot less.

The problem is when you start bragging about how elaborate of a sadhana you are performing.

No friend, just ride your bike in straight line.

Hold on to the I is all what is required.

The exalted muni understands it immediately.

The dumb take a lifetime to understand.

The weaklings take forever.

Hold on to the I until the I dissolves and the I-I reveals.

Was a bramha vakya revealed by Bramharshi Ramana for the new born ducklings doing sadhana in the 20th century.

It cannot get easier and simpler than this.

No need to complain, saying I'm a sinner ...now I'll go to Gangotri and wash the temple to gain punya.

Who taught you all these redundant things?

Turn within and seek the Light of the Self.

If you cannot, a thousand pilgrimages won't suffice.

You will still wallow in filth, oblivious of your true nature;

Which is:

Sat Chit Anand

Without a vestige of Individulaity

or personality

or any of those imaginary things in which bablus dwell so eagerly.

You are 'not'.

Do you get it, moron?

Or not.

If you do,

Stop describing yourself as this or that.

"Mind, rest firmly  in the state of your non existence."

Says Yoga Vashishtha.

All what you have experienced so far is what you are not.

Says Nisarga

All your past millions of lives, you have experienced your non -being.

You have not experienced who you really are, even in the slightest.

Does it not bother you?

Does it not make you wake up with a sense of urgency to leave all 'bablu' kartavayas aside and chisel your tools to dig for who you really are?

To experience who you really are?

And not continuing to experience who you are not?

For whom this urgency unsettles him, throwing him off the board of the 'asat' material world,

and makes his mind get absorbed in the quest for his own real nature;

 is considered awakened.

Yoga Vashsishtha calls it subechha, the first bhumika.

He then roams in the forest in perfect solitude, wondering what took him 'so' long to come to this very basic realisation.

This is vicharna.

An intense self reflection.

That leads to the weakening of his impulses towards the material world.

The mind which so assertively stepped forth for upabhoga through the five senses.

Now retreats in shame.

The inward turned Mind is on it's path to becoming no mind.

Just as a shadow traced to it's source, ceases to exist.

This dwindling of the Mind is the third bhumika Tanumanasi

The shying away of the mind from being the mind.

'Shying' is a milder term used.

In fact the intense contemplation carried out in the second stage of 'vicharna' scorches the seeds of the so called 'mind'.

Mind is another term for 'intense stupidity'.

When this stupidity ceases, mind with its retinue- like emotions, sentiments, ideas, ideologies etc. takes flight.

Just like a street dog who puts his tail between  his legs and takes off when he comes face to face with a much stronger opponent.

So to put it more accurately:

This dwindling of the 'concept' of mind, which emerges in the Light of knowledge which wakes you up gently and tells you, bablu you need not hold on to the 'mind'.

You are a big boy now. You have 'bala' now.

Girls when they grow old, leave their dolls.

So bablu, leave your 'mind'.

We want to go far higher.

Above and beyond.

When he is able to successfully leave the mind, emerges a state of pure lustre called 'Sattvapati'.

The 4th bhumika.

Yoga Vasishtha calls No mind as Pure Sattva.

The knower of the Mind becomes no Mind, which is pure sattva.

This stage is also crowned as Bramha-vid.

'Vid' is to know. 

To 'know' comprehensively.

"Jaana' in marathi as in 'Jaanata Raja'

It means spiritual maturity.

One who has such a comprehensive knowledge of Reality, of bramha is bramha vid.

The fifth bhumika is asansakti.   asan sakti.

The sakti is gone. Sakti is "yeh karna hi hai'.

you may understand it as A-sakti.

Koi sakti nahi.

Detached from the illusion. Illusion of the existence of a 'world'.

Thus disillusioned in a very positive way.

He further retreats closer to the Self.

Bramhavidvara is how it is described. 

The sixth bhumika is padartha bhavana.

Bramhavidvariya.

Where objects cease to make an impact on the yogi as real.

Hence and thus a loss of objectivity.

The yogi in this state is considered to have a lapse of body consciousness intermittently.

The chitta jada granthi is on it's way of snapping.

The seventh bhumika is turya.

Chaturtham manyate.

Bramhavidvarishtha.

Where the knot of chitta jada granthi is severed.

The yogi has become a jivan mukta.

Having no relation to a world which doesn't exist.

Never existed.

As it never came into existence.

A-jati.  No nirmiti or creation. Ajatavada.

....................

When you need a body, you attach yourself to one.

When there is no need for a body, you need not attach yourself to it.

When all attachments cease, the sage is redeemed.

........

Complete surrender of Ramana needs to be understood in such a light, with the above context.

Else it will be very difficult to comprehend.

Ramana did warn us several times, That the Self Enquiry what he taught is 'Only' for very mature sadhaks.

Rest should indulge in sadhanas that suit them.

Eventually you will have to come to Self Enquiry though, as it is 'The Only Way'.

Mature, Being still, Holding on to the Self or I...are synonymous terms.

Not being mature, not being still, not being able to hold on to the Self or I.....will push you in deep waters with  vortices funnelling you to the depths of hell.

You will engage in many fruitless activities. You will imagine great achievements. 

In vain shall your efforts be.

Every moment of your life, irrespective of your prarabdha, with every breath, with every soham mantra, you get a 'choice'......of holding on to the Self. Or to the world.

Ramana urges us to be wise.

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