The Nature of The Self - [11]

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Q: How then does ignorance of this one and only reality unhappily

arise in the case of the ajnani (one who has not realised the Self)?

 

Sri Ramana Maharshi:

The ajnani sees only the mind, which is a mere reflection of the light

of pure consciousness arising from the Heart. Of the Heart itself he

is ignorant. Why? Because his mind is extroverted and he never

sought its source.

Q: What prevents the infinite, undifferentiated light of consciousness

arising from the Heart from revealing itself to the ajnani?

 

A: Just as water in a pot reflects the enormous sun within the narrow

limits of the pot, even so the Vasanas or latent tendencies of the

mind of the individual, acting as the reflecting medium, catch the

all-pervading infinite light of consciousness arising from the Heart.

The form of this reflection is the phenomenon called the mind.

Seeing only this reflection, the ajnani is deluded into the belief that

he is a finite being, the jiva, the individual self.

 

Q: What are the obstacles, which hinder realisation of the Self?

 

A: They are habits of mind (vasanas).

 

Q: How to overcome the mental habits (vasanas)?

 

A: By realising the Self.

 

Q: This is a vicious circle.

 

A: It is the ego, which raises such difficulties, creating obstacles and then

suffering from the perplexity of apparent paradoxes. Find out who makes

the enquiries and the Self will be found.

 

Q: Why is this mental bondage so persistent?

 

A: The nature of bondage is merely the rising, ruinous thought ‘I am different from the reality’.

Since one surely cannot remain separate from the reality, reject that thought whenever it rises.

 

Q: Why do I never remember that I am the Self?

 

A: People speak of memory and oblivion of the fullness of the Self. Oblivion and memory

are only thought-forms. They will alternate so long as there are thoughts. But reality lies

beyond these. Memory and oblivion must be dependent on something. That something

must be foreign to the Self as well, otherwise there would not be oblivion. That upon which

memory and oblivion depend is the idea of the individual self. When one looks for it,

this individual ‘I’ is not found because it is not real.

 

Hence this 'I'‘ is synonymous with illusion or ignorance (Maya, Avidya or Ajnana).

To know that there never was ignorance is the goal of all the spiritual teachings.

Ignorance must be of one who is aware. Awareness is jnana (knowledge).

Jnana is eternal and natural, ajnana is unnatural and unreal.

 

Q: having heard this truth, why does not one remain content?

 

A: Because Samskaras (innate mental tendencies) have not been destroyed.

Unless the samskaras cease to exist, there will always be doubt and confusion.

All efforts are directed to destroying doubt and confusion. To do so their roots

must be cut. Their roots are the samskaras. These are rendered ineffective by

practice as prescribed by the Guru. The Guru leaves it to the seeker to do this

much so that he might himself find out that there is no ignorance. Hearing the truth

(Sravana) is the first stage. If the understanding is not firm one has to practise reflection

(Manana) and uninterrupted contemplation (Nididhyasana) on it. These two processes

scorch the seeds of samskaras so that they are rendered ineffective.

 

Some extraordinary people get unshakable jnana after hearing the truth only once.

These are the advanced seekers. Beginners take longer to gain it.

 

from BE AS YOU ARE, David Godman