Fwd: Selections from TALKS WITH SRI RAMANA MAHARSHI-111

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ThePowerOfSilence , " saikali6362 "

<saikali6362 wrote:

 

Selections from TALKS WITH SRI RAMANA MAHARSHI-111

 

TALK 624:

 

Devotee: With every thought the subject and the object appear and

disappear. Does not the `I' disappear when the subject disappears

thus? If that be so how can the quest of the `I' proceed?

M.: The subject (knower) is only a mode of mind. Though the mode

(vritti) passes, the reality behind it does not cease. The

background of the mode is the `I' in which the mind modes arise and

sink.

D.: After describing the Self as srota (hearer), manta (thinker),

vijnata (knower), etc., it is again described as asrota, amanta,

avijnata, non-hearer, non-thinker, non-knower, Is it so?

M.: Just so. The common man is aware of himself only when

modifications arise in the intellect (vijnanamaya kosa); these

modifications are transient; they arise and set. Hence the

vijnanamaya (intellect) is called a kosa or sheath. When pure

awareness is left over it is itself the Chit (Self) or the Supreme.

To be in one's natural state on the subsidence of thoughts is bliss;

if that bliss be transient - arising and setting - then it is only

the sheath of bliss (Anandamaya kosa), not the pure Self. What is

needed is to fix the attention on the pure `I' after the subsidence

of all thoughts and not to lose hold of it. This has to be described

as an extremely subtle thought; else it cannot be spoken of at all,

since it is no other than the Real Self. Who is to speak of it, to

whom and how?

This is well explained in the Kaivalyam and the Viveka Chudamani.

Thus though in sleep the awareness of the Self is not lost, the

ignorance of the jiva is not affected by it. For this ignorance to

be destroyed this subtle state of mind (vrittijnanam) is necessary;

in the sunshine cotton does not burn; but if the cotton be placed

under a lens it catches fire and is consumed by the rays of the Sun

passing through the lens. So too, though the awareness of the Self

is present at all times, it is not inimical to ignorance. If by

meditation the subtle state of thought is won, then ignorance is

destroyed.

Also in Viveka Chudamani: ativa sukshmam paramatma tattvam na

sthoola drishtya (the exceedingly subtle Supreme Self cannot be seen

by the gross eye) and esha svayam jyotirasesha sakshi (this is Self-

shining and witnesses all). This subtle mental state is not a

modification of mind called vritti. Because the mental states are

of two kinds. One is the natural state and the other is a

transformation into forms of objects. The first is the truth, and

the other is according to the doer (kartru-tantra). When the latter

perishes, jale kataka renuvat (like the clearing nut paste in water)

the former will remain over. The means for this end is meditation.

Though this is with the triad of distinction (triputi) it will

finally end in pure awareness (jnanam) Meditation needs effort:

jnanam is effortless. Meditation can be done, or not done, or

wrongly done, jnanam is not so. Meditation is described as kartru-

tantra (as doer's own), jnanam as vastu-tantra (the Supreme's own)

 

TALK 625:

 

Miss Merston: I have read Who am I? While inquiring who the `I' is,

I cannot hold it for any length of time. Secondly, I have no

interest in the environment, but yet I have hopes that I shall find

some interest in life.

M.: If there are no interests it is good. (The interpreter points

out that the questioner hopes to find some interest in life).

M.: That means there are those vasanas. A dreamer dreams a dream.

He sees the dream world with pleasures, pains. etc. But he wakes up

and then loses all interest in the dream world. So it is with the

waking world also. Just as the dream-world, being only a part of

yourself and not different from you, ceases to interest you, so also

the present world would cease to interest you if you awake from this

waking dream (samsara) and realise that it is a part of your Self,

and not an objective reality.

Because you think that you are apart from the objects around you,

you desire a thing. But if you understand that the thing was only a

thought-form you would no longer desire it. All things are like

bubbles on water. You are the water and the objects are the bubbles.

They cannot exist apart from the water, but they are not quite the

same as the water.

D.: I feel I am like froth.

M.: Cease that identification with the unreal and know your real

identity. Then you will be firm and no doubts can arise.

D.: But I am the froth.

M.: Because you think that way there is worry. It is a wrong

imagination. Accept your true identity with the Real. Be the water

and not the froth. That is done by diving in.

D.: If I dive in, I shall find........

M.: But even without diving in, you are That. The ideas of exterior

and interior exist only so long as you do not accept your real

identity.

D.: But I took the idea from you that you want me to dive in.

M.: Yes, quite right. It was said because you are identifying

yourself with the froth and not the water. Because of this confusion

the answer was meant to draw your attention to this confusion and

bring it home to you. All that is meant is that the Self is infinite

inclusive of all that you see. There is nothing beyond It nor apart

from It. Knowing this, you will not desire anything; not desiring,

you will be content.

The Self is always realised. There is no seeking to realise what is

already - always - realised. For you cannot deny your own

existence. That existence is consciousness - the Self. Unless you

exist you cannot ask questions. So you must admit your own

existence. That existence is the Self. It is already realised.

Therefore the effort to realise results only in your realising your

present mistake - that you have not realised your Self. There is no

fresh realisation. The Self becomes revealed.

D.: That will take some years.

M.: Why years? The idea of time is only in your mind. It is not in

the Self. There is no time for the Self. Time arises as an idea

after the ego arises. But you are the Self beyond time and space;

you exist even in the absence of time and space.

 

TALK 627:

 

D.: What is staying with the Guru?

 

M.: It means studying the sacred lore.

 

D.: But there is the special virtue of the Guru's presence.

 

M.: Yes. That purifies the mind.

 

D.: That is the effect or reward. I asked about how the disciple

ought to behave.

 

M.: That differs according to the type of disciple - student,

householder, what are his own ingrained mental tendencies and so

on.

D.: If so, will it naturally come out right?

M.: Yes. In former times the Rishis sent their sons to others for

education.

D.: Why?

 

M.: Because affection stood in the way.

 

D.: That cannot be for the jnanis. Was it in respect of the

disciples?

 

M.: Yes.

 

D.: If so would not this obstacle get removed along with all the

others, through the Master's grace?

 

M.: There will be delay. Owing to the disciple's want of reverence,

grace may become effective only after a long time. It is said that

awaking from ignorance is like awaking from a fearful dream of a

beast. It is thus. There are two taints of mind, namely veiling and

restlessness (avarana and vikshepa). Of the two, the former is evil,

the latter is not so. So long as the veiling effect of sleep

persists there is the frightful dream; on awaking the veiling

ceases; and there is no more fear. Restlessness is not a bar to

happiness. To get rid of the restlessness caused by the world, one

seeks the restlessness (activity) of being with the Guru, studying

the sacred books and worshipping God with forms, and by these

awakening is attained. What happens in the end? Karna was ever the

son of Kunti. The tenth man was such all along. Rama was Vishnu all

the time. Such is jnanam. It is being aware of That which always is.

 

TALK 633:

 

Visitor: I suffer in both mind and body. From the day of my birth I

have never had happiness. My mother too suffered from the time she

conceived me, I hear. Why do I suffer thus? I have not sinned in

this life. Is all this due to the sins of past lives?

M.: If there should be unrelieved suffering all the time, who would

seek happiness? That is, if suffering be the natural state, how can

the desire to be happy arise at all? However the desire does arise.

So to be happy is natural; all else is unnatural. Suffering is not

desired, only because it comes and goes.

The questioner repeated his complaint.

M.: You say the mind and body suffer. But do they ask the

questions? Who is the questioner? Is it not the one that is beyond

both mind and body?

You say the body suffers in this life; the cause of this is the

previous life: its cause is the one before it, and so on. So, like

the case of the seed and the sprout, there is no end to the causal

series. It has to be said that all the lives have their first cause

in ignorance. That same ignorance is present even now, framing this

question. That ignorance must be removed by jnanam. " Why and to

whom did this suffering come? " If you question thus you will find

that the `I' is separate from the mind and body, that the Self is

the only eternal being, and that It is eternal bliss. That is

jnanam.

D.: But why should there be suffering now?

M.: If there were no suffering how could the desire to be happy

arise? If that desire did not arise how would the Quest of the Self

be successful?

D.: Then is all suffering good?

M.: Quite so. What is happiness? Is it a healthy and handsome body,

timely meals, and the like? Even an emperor has troubles without end

though he may be healthy. So all suffering is due to the false

notion " I am the body " . Getting rid of it is jnanam.

 

TALK 634:

 

Gentleman: " I have been doing omkara upasana for long. In the left

ear I am always hearing a sound. It is like the piping of a

nadasvaram (pipe). Even now I hear it. Some luminous visions are

also seen. I do not know what I should do. "

M.: There must be one to hear sounds or see visions. That one is

the `I'. If you seek it, asking " Who am I? " the subject and objects

would coalesce. After that there is no quest. Till then thought will

arise, things will appear and disappear; you ask yourself what has

happened, and what will happen. If the subject be known then the

objects will merge in the subject. If without that knowledge, one

applies the mind to objects, because these objects appear and

disappear, and one does not know that one's true nature is that

which remains over as the Self. On the vanishing of objects, fear

arises. That is, the mind being bound to objects there is suffering

when the objects are absent. But they are transient and the Self is

eternal. If the eternal Self be known subject and object merge into

one, and the One without a second will shine.

D.: Is there the merger of the Omkara?

M.: Om is the eternal truth. That which remains over after the

disappearance of objects is Om. It does not merge in anything. It is

the State of which it is said: " Where one sees none other, hears

none other, knows none other, that is Perfection. " Yatra nanyat

pasyati, nanyat srunoti, nanyat vijanati sa bhuma? All the upasanas

are ways to winning it. One must not get stuck in the upasanas, but

must query " Who am I? " and find the Self.

 

D.: I have no pleasure in the house. There remains nothing for me to

do in the family. I have finished doing what I had to do. Now there

are grandsons and granddaughters. May I remain in the house, or

should I leave it and go away?

 

M.: You should stay just where you are now. But where are you now?

Are you in the house, or is the house in you? Is there any house

apart from you? If you get fixed in your own place, you will see all

things have merged into you, and there will be no cause for such

questions as these.

D.: Yes. Then it seems as if I may remain at home.

M.: You must remain in your real state.

 

TALK 636:

 

Mrs. Kelly Hack asked if the waking and the dream states might be

imagined to be excursions from the natural state of the Self.

M.: There must be a place for excursions. The place must also lie

outside oneself. It is not possible in the true nature of the Self.

D.: But I meant that it might be imagined to be so.

M.: One might as well imagine the true nature of the Self

D.: The illustration of the screen is very beautiful.

M.: The cinema screen is not sentient and so requires a seer,

whereas the screen of the Self includes the seer and the seen -

rather, it is full of light.

The pictures of the cinema-show cannot be seen without the help of

darkness, for you cannot have a show in broad daylight. Similarly,

the mind thinks thoughts and sees objects owing to an underlying

ignorance (avidya). The Self is pure knowledge, pure light where

there is no duality. Duality implies ignorance. The Knowledge of the

Self is beyond relative knowledge and ignorance, the Light of the

Self is beyond the ordinary light and darkness. The Self is all

alone.

 

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