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Satsang
SAT Teacher - Nome

SAT Teacher - Nome

Sat is Being. Sat is the Substratum. Sat is the Self.

“Satsanga means sanga, association with Sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought. That is Sat-Sanga. Introversion results. Then Sat is revealed. For whom is association? For whom is dosha?” (deficiency)

~Sri Ramana Maharshi, Talks, 4th ed., 1968, Sri Ramanasramam

Sri Ramana tells us that the jiva (individual soul or ego), veiled by maya or delusion identifies with the gross body by non-investigation into the Self. Upon Self-inquiry, delusion is revealed to be nonexistent, the individual vanishes, and the Self alone remains.

Satsang offered at the Society of Abidance in Truth is a means by which one may understand and experience Self-inquiry, as revealed by Sri Ramana Maharshi, and thus learn its significance in the teaching of Advaita Vedanta. Sri Ramana’s teaching of pure Advaita, which is identical to that of Ribhu and Sankara, is the guiding light by which all events at SAT are illumined.

“When inquired into,
All the names and forms that appear as differences in Brahman,
Of the nature of the one undivided Essence,
Not different from the incorporeal Existence,
The Self, are not different at all.
Casting aside everything, with the blemishless certitude that all is the peaceful Brahman
And I am that changeless Brahman,
Abide in your natural Self.”

 ~The Song of Ribhu 35:2

Ribhu tell us that multiplicity is nonexistent, the Self alone is, and to abide in the Self that is Brahman.

Satsang offered at the Society of Abidance in Truth reveals the nonexistence of multiplicity by succinctly pointing out the mistaken views of superimposition (names and forms) of the unreal upon the Real. With superimposition removed, the Self shines in all its glory.

Sri Sankara has said:

There, the modifications of prakrti (material nature, the fundamental form, the primary substance), beginning with “I,” finishing with the body (taking its abode in the body) and in all the sense-objects, in a moment, become different. This Self does not rise or disappear, at any time, and is not different (otherwise).

~ Vivekacudamani, verse 351

There, the modifications of prakrti (material nature, the fundamental form, the primary substance), beginning with “I,” finishing with the body (taking its abode in the body) and in all the sense-objects, in a moment, become different, indeed, destroyed and are unreal, but the Self is never different.

~ Vivekacudamani, verse 351 (another version)

Eternal, nondual, undivided Consciousness, of one nature, the witness of the intellect and such, different from existence (of things) and nonexistence (of things), the indicated meaning of the certainty of the word “I,” and the mass of eternal Bliss (the mass of Being-Bliss) is the Supreme Self.

~Vivekacudamani, verse 352

In this manner, the wise sage, distinguishing the real and the unreal, having ascertained the Truth by his own experience of Knowledge, having known his own Self to be the partless Knowledge, is liberated and, by himself, indeed, becomes peaceful.

~ Vivekacudamani, verse 353

The Society of Abidance in Truth extends a heartfelt welcome to all who love this teaching of Advaita Vedanta and those who are only now just hearing about it so that you may deeply revel in its complete and joyful perfection as revealed by our beloved Sad-Guru Sri Ramana Maharshi

“In the company of sages, attachment vanishes; and with attachment, illusion. Freed from illusion, one attains stability, and thence liberation while yet alive. Seek therefore the company of sages.”

- Supplement to Reality in Forty Verses,
 from the book The Collected Works of Ramana Maharshi

 

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