Fwd: Talk 439.

[Guest guest]

ThePowerOfSilence , " viorica "

<viorica_weissman wrote:

 

 

Talks with Sri Ramana Maharshi

 

3rd January, 1938

 

Talk 439.

 

D.: Rama asks: " Brahman being Pure, how can maya arise from Him

and veil Him also? " Vasishta replies: " In pure mind associated with

strong dispassion this question will not arise. " Of course in advaita

(non-dualistic) philosophy there can be no place for jiva, Isvara

and maya. Oneself sinking into the Self, the vasanas (tendencies)

will entirely disappear, leaving no room for such a question.

 

M.: The answers will be according to the capacity of the seeker. It is

said in the second chapter of Gita that no one is born or dies: but

in the fourth chapter Sri Krishna says that numerous incarnations

of His and of Arjuna had taken place, all known to Him but not to

Arjuna. Which of these statements is true? Both statements are true,

but from different standpoints. Now a question is raised: How can

jiva rise up from the Self? I must answer. Only know Your Real

Being, then you will not raise this question.

Why should a man consider himself separate? How was he before

being born or how will he be after death? Why waste time in such

discussions? What was your form in deep sleep? Why do you

consider yourself as an individual?

 

D.: My form remains subtle in deep sleep.

 

M.: As is the effect so is the cause. As is the tree so is its seed.

The

whole tree is contained in the seed which later manifests as the

tree. The expanded tree must have a substratum which we call

maya. As a matter of truth there is neither seed nor tree. There is

only Being.

 

D.: Vasanakshaya (total end of all predispositions) - Mano nasa

(annihilation of mind) - Atma-sakshatkara (Realisation of the

Self). They seem to be interdependent.

 

--- End forwarded message ---

[Guest guest]

ThePowerOfSilence , " viorica "

<viorica_weissman wrote:

 

 

Talks with Sri Ramana Maharshi

 

3rd January, 1938

 

Talk 439.

 

D.: Rama asks: " Brahman being Pure, how can maya arise from Him

and veil Him also? " Vasishta replies: " In pure mind associated with

strong dispassion this question will not arise. " Of course in advaita

(non-dualistic) philosophy there can be no place for jiva, Isvara

and maya. Oneself sinking into the Self, the vasanas (tendencies)

will entirely disappear, leaving no room for such a question.

 

M.: The answers will be according to the capacity of the seeker. It is

said in the second chapter of Gita that no one is born or dies: but

in the fourth chapter Sri Krishna says that numerous incarnations

of His and of Arjuna had taken place, all known to Him but not to

Arjuna. Which of these statements is true? Both statements are true,

but from different standpoints. Now a question is raised: How can

jiva rise up from the Self? I must answer. Only know Your Real

Being, then you will not raise this question.

Why should a man consider himself separate? How was he before

being born or how will he be after death? Why waste time in such

discussions? What was your form in deep sleep? Why do you

consider yourself as an individual?

 

D.: My form remains subtle in deep sleep.

 

M.: As is the effect so is the cause. As is the tree so is its seed.

The

whole tree is contained in the seed which later manifests as the

tree. The expanded tree must have a substratum which we call

maya. As a matter of truth there is neither seed nor tree. There is

only Being.

 

D.: Vasanakshaya (total end of all predispositions) - Mano nasa

(annihilation of mind) - Atma-sakshatkara (Realisation of the

Self). They seem to be interdependent.

 

--- End forwarded message ---