Ramana taught that the "I"-thought will disappear and only "I-I" [web 1] or self-awareness remains. This results in an "effortless awareness of being",  and by staying with it [web 2] this "I-I" gradually destroys the vasanas "which cause the 'I'-thought to rise,"  and finally the 'I'-thought never rises again, which is Self-realization or liberation.
Strictly speaking, "self-enquiry" is not the investigation of the "Self", "atman", but of the "I", "aham" Sanskrit"nan" Tamil. Ramana's teachings on Self-enquiry originated in his own awakening at age 16, when he became firmly aware of death.
It made him aware of the Self. Ramana summarised his insight into "aham sphurana" Self-awareness [note 2] to a visitor in [web 2] [note 3]. In the vision of death, though all the senses were benumbed, the aham sphurana Self-awareness was clearly evident, and so I realised that it was that awareness that we call "I", and not the body.
This Self-awareness never decays. It is unrelated to anything. It is Self-luminous. Even if this body is burnt, it will not be affected. Hence, I realised on that very day so clearly that that was "I". At first, Ramana thought that he was possessed by a spirit, "which had taken up residence in his body".
Later in life, he called his death experience akrama mukti" sudden liberation ", as opposed to the krama mukti"gradual liberation" as in the Vedanta path of jnana yoga : [web 2] [note 4].
Then they indulge in the pleasures of the world until they are fed up with them. Next, when they are at an advanced age, they turn to books on Vedanta. They go to a guru and get initiated by him and then start the process of sravana, manana and nididhyasana, which finally culminates in samadhi. This is the normal and standard way of approaching liberation. It is called krama mukti [gradual liberation]. But I was overtaken by akrama mukti [sudden liberation] before I passed through any of the above-mentioned stages.
According to David Frawley, "atma-vichara" is the most important practice in the Advaita Vedanta tradition, predating its popularisation by Ramana Maharshi. Meditation on "I-am-ness" is a subtle object of meditation in savikalpa samadhi. Ramana taught that by paying close attention to the 'I'-thought, this 'I'-thought will disappear and only "I-I" [web 1] or Self-awareness remains. Ramana gave upadesa"instruction or guidance given to a disciple by his Guru", [web 6] pointing to the true Self of the devotees and showing them the truth of it.
Beginners in self-enquiry were advised by Sri Ramana to put their attention on the inner feeling of 'I' and to hold that feeling as long as possible. They would be told that if their attention was distracted by other thoughts they should revert to awareness of the 'I'-thought whenever they became aware that their attention had wandered.
He suggested various aids to assist this process — one could ask oneself 'Who am I? Self-enquiry should not be regarded as a meditation practice that takes place at certain hours and in certain positions; it should continue throughout one's waking hours, irrespective of what one is doing. Sri Ramana Maharshi saw no conflict between working and self-enquiry and he maintained that with a little practice it could be done under any circumstances.
He did sometimes say that regular periods of formal practice were good for beginners, but he never advocated long periods of sitting meditation and he always showed his disapproval when any of his devotees expressed a desire to give up their mundane activities in favour of a meditative life. The Truth is that Self is constant and unintermittent Awareness. The object of enquiry is to find the true nature of the Self as Awareness. Let one practise enquiry so long as separateness is perceived.
You are awareness. Awareness is another name for you. Since you are awareness there is no need to attain or cultivate it.Published June 1, by Avadhuta Foundation. Written in English. Books; Translations; The Fire of Freedom. This is the first section from The Fire of Freedom, Papaji: Take care of the purpose for which you have come.
First, clarify your purpose. A relationship is not really necessary. That we can look after later. Purpose is the foremost, the most important thing. This love is Freedom. His compassion and insight is profound. Satsang with Papaji book Everyday low prices and free delivery on eligible orders. The Fire of Freedom, Satsang with Papaji book. Poonja Overview of teachingsBorn: H. Poonja, 13 October or. Mystique of Enlightenment. Alvin Bobroff. Revised and resized edition of the perennial Osho classic.
The First and Last Freedom. Wake Up and Roar, Vol. Papaji: For duality to be there, there must be a substratum of non-duality. For duality to be recognised as duality, there must be a non-duality that is aware of the duality. Question: It perceives the subject. Papaji: There should be a basis of non-duality to perceive the duality.
There is no question of them being different since one is the. Full awa ening is possi le ere an now for every o y, regardless of backgroun, practice. An Invitation to Freedom is a profoundly clear and direct pointing leading to Self-realisation. If you are longing for this and the urge to be free is alive and compelling, this Invitation is for you.
In this radiantly alive book, Mooji guides us into the recognition of the infinite Self that we are. Follow his guidance and make the greatest discovery of your life. Papaji: Take care of the purpose.
The Fire of Freedom. ISBN This anthology contains several interviews that foreign devotees and journalists had with Papaji between and The book also contains a fifty-page biography of Papaji, contributed by the editor, David Godman, which focuses on Papaji's early life and his relationship with Ramana Maharshi. Papaji H. Wake Up and Roar infuses the reader with Papaji's transmission. This landmark work, with new forewords by Gangaji and Prince Ea is presented in a question-and-answer format known as Satsang.He spent his time there studying and practicing the teachings of Sri Ramana Maharshi.
He has written and published several other books that contain first-person accounts of devotees who moved closely with Sri Ramana Maharshi and who were transformed by his power and presence. In collaboration with two Tamil scholars, T. The three of them also joined forces to bring out Sorupa Saram, a translation of a text in which a 15th century Tamil saint and Guru, Sorupananda, speaks authoritatively of his experience of the Self.
Earlier this year David and T. Venkatasubramanian completed a new book that will be entitled The Shining of my Lord. It will contain translations of Tamil verses by Muruganar, an enlightened devotee of Ramana Maharshi who wrote thousands of verses in which he praised his Guru, spoke of his own liberated state, and thanked Sri Ramana for bestowing it on him. It will be published later this year.
In the s he was a regular visitor to the ashram of Lakshmana Swamy and Saradamma in Andhra Pradesh. When they moved to Tiruvannamalai in the early s, he helped them to establish and landscape their new property at the foot of Arunachala, the holy mountain where Sri Ramana Maharshi spent all his adult life.
For four years in the s, he lived with Papaji in Lucknow and ended up writing or editing five books about him. He is based in India, but nowadays spends part of the year with Miri in Australia. Last year David released a series of twenty-seven films on Youtube in which he spoke about Ramana Maharshi, the places where he stayed, his devotees, and his teachings. The series contains about fifteen hours of talks about Sri Ramana and can be found here:. Transcript of this interview.
Discussion of this interview in the Batgap Community Facebook Group. In this interview, David Godman speaks of Robert Adams, whom he never met.
It now appears extremely unlikely that Robert Adams ever met either, and that other claims David Godman repeats are highly improbable. Please see this article for details.
Video and audio below. Audio also available as a Podcast. Podcast: Play in new window Download.David Godman born has written on the life, teachings and disciples of Ramana Maharshian Indian sage who lived and taught for more than fifty years at Arunachalaa sacred mountain in Tamil NaduIndia.Papaji - Spiritual awakening in four minutes
In the last 30 years Godman has written or edited 16 books on topics related to Sri Ramana, his teachings and his followers. David Godman was born in in Stoke-on-TrentEngland. His father was a schoolmaster and mother a physiotherapist who specialised in treating physically handicapped children. He was educated at local schools and in won a place at Oxford University.
It was sometime in his second year there that he became interested in Ramana Maharshi after reading about his teachings in a book that had been compiled by Arthur Osborne.
Godman has said:. It wasn't that I had found a new set of ideas that I believed in. It was more of an experience in which I was pulled into a state of silence.
In that silent space I knew directly and intuitively what Ramana's words were hinting and pointing at. Because this state itself was the answer to all my questions, and any other questions I might come up with, the interest in finding solutions anywhere else dropped away. I suppose I must have read the book in an afternoon, but by the time I put it down it had completely transformed the way I viewed myself and the world.
Godman first visited the Tiruvannamalai ashram of Ramana Maharshi in In Godman conducted extensive interviews with Annamalai Swami, a devotee of Ramana Maharshi who worked at Sri Ramanasramam between and The interviews were the primary source for his book, Living by the Words of Bhagavana biography that chronicled Annamalai Swami's relationship with Sri Ramana.
Maugham used the character of Darrel as a follower of a Hindu guru featured in the novel; the guru's physique and teachings were based on those of Ramana Maharshi. In Godman moved to Lucknow at the invitation of H.
After the death of Poonja inGodman returned to Tiruvannamalai. Between and Godman brought out The Power of the Presencea three-volume anthology of mostly first-person accounts that chronicled the experiences that visitors had had with Ramana Maharshi between and Between andin collaboration with T.
InVenkatasubramanian, Butler and Godman translated and published a bilingual Tamil and English edition of Sorupa Sarama Tamil philosophical work composed several hundred years ago by Sorupananda. Among their subjects were Manikkavachakar,  Thayumanuvar,  and Tattuvaraya. Inin collaboration with the Whole Life Foundation, Godman filmed a twenty-seven episode, hour series of talks on Ramana Maharshi's life, teachings and followers.
In Venkatasubramanian and Godman collaborated on The Shining of my Lord, a published anthology of verses composed by Muruganar. Godman is married to Miri Albahari  a philosophy lecturer who is based in Perth, Australia . From Wikipedia, the free encyclopedia. This biography of a living person relies too much on references to primary sources. Please help by adding secondary or tertiary sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediatelyespecially if potentially libelous or harmful.
October Learn how and when to remove this template message. Moksha Anubhava Turiya Sahaja.Advaita for the 21 st Century. Visit James Swartz's website. Human beings seem particularly vulnerable to the need for validation. A few rare souls knew it through the Bhagavad Gita but it was definitely not a household word.
These days the old words that served to indicate an exalted spiritual condition…guru, yogi, lama, sage enlightened being, etc…. And the modern spiritual world…in so far as it comes out of modern life which certainly lacks gravitas…seems of late to be particularly prone to inventing lineages. Any Tom, Dick or Harry who 'sat' with a brown-skinned Indian With a lineage to back you up your spiritual resume is enhanced and your words take on added meaning, particularly if they are short on truth.
Papaji, who was virtually unknown in India during his life, came to the attention of the Western spiritual world shortly after Bhagavan Rajneesh, the notorious ninety-three Rolls Royce guru died. Papaji, like Rajneesh, was a clever man with an outsized personality, a shaktipat guru. It so happens that the Osho people, in spite of the fact that most of them spent long periods in India, had virtually no knowledge of Vedic spiritual culture even though they paraded around in red clothing It is not surprising that they knew virtually nothing about Vedic culture because Rajneesh was not a Hindu and seemed to have had a certain contempt for the great spiritual tradition that surrounded him.
His role models, who he was not above criticizing, were Christ and the Buddha. Papaji, on the other hand, was a died in the wool Hindu from a family of Krishna devotees. His contribution to the spiritual education of this group was two-fold. He introduced them to Ramana Maharshi who he claimed was his guru…thus giving himself a golden, nay platimum, credential. Papaji was no fool and understood quite well that he was not talking to yogis, serious practicioners, but bhogis, enjoyers.
Most took Osho seriously when he told them that spiritual life was a big celebration and encouraged them to get on with it. And, to be fair, most thought they were doing spiritual work…although therapy would be a more accurate term.
Sadhana, spiritual work, presupposes a healthy mature individual with a clear, discriminating, dispassionate mind and a burning desire to be free of the quest for satisfaction in this world.
Why did you do it if you knew that the effect would not be permanent? It was a very good way of getting rid of all these leeches in a polite way. I knew that in doing this I was giving lollipops to the ignorant and innocent, but this is what these people wanted. They thought that they were just pieces of paper. So I gave them lollipops instead. David: Many of the people you gave lollipops to left Lucknow thinking that they were enlightened.
Many people think that they have attained the final state of full and complete liberation. They have fooled themselves, and they have fooled many other people but they have not fooled me. A person in this state is like a fake coin. It may look like the real thing. It can be passed around and used by ignorant people who use it to buy things with.
People who have it in their pocket can boast of having a genuine coin, but it is not real. But it has no value.
When it is finally discovered to be a fake, the person who is circulating it, claiming that it is real, is subject to the penalties of the law.Harriet : You say that Maharaj never visited other teachers because he no longer had any doubts.
Did he ever talk about other teachers and say what he thought of them? David : He seemed to like J. He had apparently seen him walking on the streets of Bombay many years before.
Afterwards, Maharaj always spoke well of Krishnamurti and he even encouraged people to go and see him. One day Maharaj took a holiday and told everyone to go and listen to Krishnamurti instead. That, I think, shows a high level of approval. The most infamous teacher of the late s was Osho, or Rajneesh as he was in those days. Although the subject only came up a couple of times while I was there, I got the feeling he liked the teacher but not the teachings.
351. David Godman, 2nd Interview
I watched him throw quite a few of them out, and I saw him shout at some of them before they had even managed to get into his room. I heard a story that he also encountered U. Krishnamurti in Bombay. I will tell you the version I heard and you can make up your own mind about it. It was told to me by someone who spent a lot of time with U. It seems that Maurice Frydman knew U. He organised a function and invited both of them to attend. After Maharaj had left Maurice went up to U. Did you notice anything special?
I have heard and read his accounts of his meetings with both Ramana Maharshi and Papaji, and in both accounts Bhagavan and Papaji are made to do and say things that to me are completely out of character. When Maharaj told Rudi that he had no interest in visiting other teachers, it was a very true statement.
He refused all invitations to go and check out other Gurus. Mullarpattan, one of the translators, was a bit of a Guru-hopper in the s, and he was always bringing reports of new teachers to Maharaj, but he could never persuade him to go and look at them. So, reports of meetings between Maharaj and other teachers are not common.
Papaji ended up visiting Maharaj and had a very good meeting with him. In his biography he gives the impression that he only went there once, but I heard from people in Bombay that Papaji would often take his devotees there. He visited quite a few teachers in the s, often when he was accompanying foreigners who had come to India for the first time. It was his version of showing them the sights. They would never ask questions; they would just sit quietly and watch what was going on.
David : He had enormous respect for both his attainment and his teachings. He once told me that one of the few regrets of his life was that he never met him in person.On May 12th Almira, an old friend and former partner of mine, died in a car crash in County KerryIreland.
I would like to share a few memories of her. She had arrived in there a few months before after a long and varied career that included a spell working with the World Bank in South Americaand several years as an Osho devotee in Poona and Oregon. In she found herself in charge of an Osho centre in Hawaii. Part of her job included getting its hall ready for any visiting speakers who had booked it.
Remembering Nisargadatta Maharaj- David Godman
One day she found herself arranging chairs for a Gangaji satsang there. She had no idea who Gangaji was; it was just her job to get the place ready for her. When she had arranged everything, she stood at the back to make sure that the visiting teacher and her audience had everything they required. She planned to stay for a few minutes, to make sure that everything went smoothly, and then leave.
Gangaji walked on stage and found that her chair had been positioned under a large photo of Osho. The audience had already taken their seats, facing her. Gangaji, not wanting to give her satsang in front of an Osho picture, picked up her chair, walked to the back of the hall, placed her chair on the ground, pointing towards the audience, and asked everyone to turn their chairs degrees to face her. She placed a small photo of Papaji on a table next to her and sat quietly for a few minutes.
Almira, who had been planning to walk out, suddenly found herself standing in the middle of the front row, with everyone staring at her. She had no idea who he was. As she sat there looking at it, it became alive; instead of a static photo, it became a miniature TV, on the screen of which Papaji was laughing manically.
He did nothing except laugh for several minutes. She could hear the laughing and see the face moving, but no one else in the hall seemed to notice. After Gangaji had left she had to ask who the man in the photo was, and where Lucknow was. She had never heard either name before.
Papaji seemed to be quite impressed with her. He invited her back to his house for lunch the same day and made her a member of his household. In those days that was a very small contingent. They looked after Papaji, maintained the house and cooked the food that was served to Papaji and the various visitors who showed up. Almira, sitting with Papaji in his living room in summer Almira had booked a return ticket.
I can show it to you. What should I do? Your ticket has expired. That was the end of the conversation. She cashed in the return leg of the journey and went to tell Papaji what she had done. The moment he saw her he knew that it was her destiny to stay in Lucknow.