..when consciousness forgotten its real nature

June 10, 2008

Disciple: What is the nature of the heart? Bhagawan Ramana Maharshi: The sacred Texts describing it say: "Between the two breasts, below the chest and above the abdomen, there are six organs of different colours (these are not the same as the charkas). One of them resembling the bud of a water lily and situated two digits to the right is the heart. It is inverted and within it is a tiny orifice which is the seat of dense darkness (ignorance) full of desires. All the psychic nerves (nadis) depend upon it. It is the abode of the vital forces, the mind and the light (of consciousness). But although it is described thus, the meaning of the word heart (hridayam) is the Self (Atman). As it is denoted by the terms existence, consciousness, bliss eternal and plenum (sat, chit, anandam, nityam, purnam) it has no differences such as exterior and interior or up and down. That tranquil state in which all thoughts come to an end is called the state of the Self. When it is realized as it is, there is no scope for discussions about its location inside the body or outside. Disciple: Why do thoughts of many objects arise in the mind even when there is no contact with external objects? Bhagawan Ramana Maharshi: All such thoughts are due to latent tendencies (purva samskaras). They appear only to the individual consciousness (jiva) which has forgotten its real nature and become externalized. Whenever particular things are perceived, the enquiry, "who is it that sees them?" should be made; they will then disappear at once. Disciple: How do the triple factors (knower, known and the knowledge), which are absent in deep sleep, Samadhi, etc., manifest themselves in the Self (in the states of waking and dreaming)? Bhagawan Ramana Maharshi: From the Self there arise in succession: 1) Chidabhasa (reflected consciousness) which is a kind of luminosity; 2) Jiva (the individual consciousness) or the seer or the first concept. 3) Phenomena, that is the world. Disciple: Since the Self is free from the notions of knowledge and ignorance how can it be said to pervade the entire body in the shape of sentience or to impart sentience to the senses? Bhagawan Ramana Maharshi: Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is the knot of the heart, that the connection between the sentient and the insentient will exist until this is cut asunder with the aid of true knowledge, that just as the subtle and invisible force of electricity travels through wires and does many wonderful things, so the force of the Self also travels through the psychic nerves and, pervading the entire body, imparts sentience to the senses, and that if this knot is cut, the Self will remain as it always is, without any attributes.-=-=-=-=-=-=from advaitin

June 10, 2008

Dear Era,

A most valuable posting for those who wish to understand the nature of the Granthi Knot, necessary to sever through Self Enquiry, as fully discussed in Chapter 9 of the famed Ramana Gita - Ganapati Muni and his disciples questions to Bhagavan and his answers. Well worth studying.

All best wishes and love,

In His Grace,

Alan--- On Tue, 10/6/08, Era <mi_nok wrote:

Era <mi_nok ..when consciousness forgotten its real nature Date: Tuesday, 10 June, 2008, 2:00 AM

Disciple: What is the nature of the heart? Bhagawan Ramana Maharshi: The sacred Texts describing it say: "Between the two breasts, below the chest and above the abdomen, there are six organs of different colours (these are not the same as the charkas). One of them resembling the bud of a water lily and situated two digits to the right is the heart. It is inverted and within it is a tiny orifice which is the seat of dense darkness (ignorance) full of desires. All the psychic nerves (nadis) depend upon it. It is the abode of the vital forces, the mind and the light (of consciousness) . But although it is described thus, the meaning of the word heart (hridayam) is the Self (Atman). As it is denoted by the terms existence, consciousness, bliss eternal and plenum (sat, chit, anandam, nityam, purnam) it has no differences such as exterior and interior or up and down. That tranquil state in which

all thoughts come to an end is called the state of the Self. When it is realized as it is, there is no scope for discussions about its location inside the body or outside. Disciple: Why do thoughts of many objects arise in the mind even when there is no contact with external objects? Bhagawan Ramana Maharshi: All such thoughts are due to latent tendencies (purva samskaras). They appear only to the individual consciousness (jiva) which has forgotten its real nature and become externalized. Whenever particular things are perceived, the enquiry, "who is it that sees them?" should be made; they will then disappear at once. Disciple: How do the triple factors (knower, known and the knowledge), which are absent in deep sleep, Samadhi, etc., manifest themselves in the Self (in the states of waking and dreaming)? Bhagawan Ramana Maharshi:

From the Self there arise in succession: 1) Chidabhasa (reflected consciousness) which is a kind of luminosity; 2) Jiva (the individual consciousness) or the seer or the first concept. 3) Phenomena, that is the world. Disciple: Since the Self is free from the notions of knowledge and ignorance how can it be said to pervade the entire body in the shape of sentience or to impart sentience to the senses? Bhagawan Ramana Maharshi: Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is the knot of the heart, that the connection between the sentient and the insentient will exist until this is cut asunder with the aid of true knowledge, that just as the subtle and invisible force of electricity travels through wires and

does many wonderful things, so the force of the Self also travels through the psychic nerves and, pervading the entire body, imparts sentience to the senses, and that if this knot is cut, the Self will remain as it always is, without any attributes.-=-=-=-=-=-=from advaitin