The Nature of The Self - [4]

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Q: For one who has realised his Self, it is said that he will not

have the three states of wakefulness, dream and deep sleep.

Is that a fact?

 

Sri Ramana Maharshi:

What makes you say that they do not have the three states?

In saying, 'I had a dream; I was in deep sleep; I am awake',

you must admit that you were there in all three states.

That makes it clear that you were there all the time.

If you remain as you are now, you are in the wakeful state;

this becomes hidden in the dream state; and the dream state

disappears when you are in deep sleep. You were there then,

you are there now, and you are there at all times.

The three states come and go, but you are always there.

 

 

It is like a cinema. The screen is always there but several types

of pictures appear on the screen and then disappear. Nothing

sticks to the screen, it remains a screen. Similarly, you remain

your own Self in all the three states. If you know that, the three

states will not trouble you, just as the pictures which appear on

the screen do not stick to it. On the screen, you sometimes see a

huge ocean with endless waves; that disappears. Another time, you

see fire spreading all around; that too disappears. The screen is

there on both occasions. Did the screen get wet with the water or

was it burnt by fire? Nothing affected the screen. In the same

way, the things that happen during the wakeful, dream and sleep

states do not affect you at all; you remain your own Self.

 

 

Q: Brahman [the Supreme Reality] is said to be sat-chit-ananda.

What does that mean?

 

A: Yes. That is so. That which is, in only Sat. That is called

Brahman. The lustre of Sat is Chit and its nature is Ananda.

These are not different from Sat. All the three together are known

as Sat-Chit-Ananda.

 

Q: As the Self is existence [sat] and consciousness [Chit]

what is the reason for describing it as different from

the existent and the non-existent, the sentient and

the insentient?

 

A: Although the Self is real, as it comprises everything,

it does not give room for questions involving duality about its

reality or unreality. Therefore it is said to be different from

the real and the unreal. Similarly, even though it is

consciousness, since there is nothing for it to know or to make

itself known to, it is said to be different from the sentient and

the insentient.

 

Sat-Chit-Ananda is said to indicate that the Supreme is not asat

(different from being), not achit (different from consciousness)

and not an ananda (different from bliss). Because we are in the

phenomenal world we speak of the Self as Sat-Chit-Ananda.

 

 

 

Q: In what sense is happiness or bliss (ananda) our real nature?

 

A: Perfect bliss is Brahman. Perfect peace is the Self. That alone

exists and is consciousness. That which is called happiness is

only the nature of Self; Self is not other than perfect happiness.

That which is called happiness alone exists. Knowing that fact and

abiding in the state of Self, enjoy bliss eternally.

 

If a man thinks that his happiness is due to external cause and

his possessions, it is reasonable to conclude that his happiness

must increase with the increase of possessions and diminish in

proportion to their diminution. Therefore if he is devoid of

possessions, his happiness should be nil. What is the real

experience of man? Does it conform to this view?

 

 

In deep sleep man is devoid of possessions, including his own

body. Instead of being unhappy he is quite happy. Everyone desires

to sleep soundly. The conclusion is that happiness is inherent in

man and is not due to external causes. One must realise the Self

in order to open the store of unalloyed happiness.