Guest guest Posted June 4, 2009 Report Share Posted June 4, 2009 ...... to think is not your real nature. (Talks 184).Just on waking from sleep and before becoming aware of the world there is that pure ‘I’—‘I’. Hold it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the world is seen. The seer remains unaffected by the phenomena. (Talks, 196). Your duty is to be; and not to be this or that. ‘I AM THAT I AM’ sums up the whole truth. The method is, summed up in ‘BE STILL’. What does stillness mean? It means ‘destroy yourself ’. Because any form or shape is the cause of trouble. Give up the notion ‘I am so and so’. (Talks, 363). It is in the mind that birth and death, pleasure and pain,in short, the world and ego, exist. If the mind is destroyed all else are destroyed too. Note that it should be annihilated, not just made latent. For the mind is dormant in sleep. It does not know anything. Still, on waking up you are as you were before.There is no end of grief. But if the mind be destroyed the grief will have no background and will disappear along with the mind. (Talks, 195). ‘Be still and know that I am God’. To be still is not to think. Know, and not think, is the word! (Talks, 131).Solitude is in the mind of man. One might be in the thick of the world and maintain serenity of mind; such a one is in solitude. Another may stay in the forest but still be unable to control his mind. He cannot be said to be in solitude. Solitude is a function of the mind. A man attached to desire cannot get solitude wherever he many be; a detached man is always in solitude. (Talks, 20). Jnana-marga and bhakti-marga are one and the same. Selfsurrender leads to realisation just as enquiry does. Complete self-surrender means that you have no further thought of ‘I’.Then all your vasanas are washed off and you are free. You should not continue as a separate entity at the end of either course. (Talks, 31). Dvaita and Advaita are relative terms. They are based on the sense of duality. The Self is as It is. There is neither dvaita nor advaita, I AM THAT I AM. Simple Be-ing is the Self. (Talks, 433). The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. ‘I am’ is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement ‘I am that I am’ in Exodus 3, Verse 14. None is so direct as the name JEHOVAH... I AM. The Absolute Be-ing is what is... It is the Self. It is God. Knowing the Self, God is known. In fact God is none other than the Self. (Talks, 106). The Bible says ‘Be still and know that I am God’.Stillness is the sole requisite for the realisation of the Self as God. (Talks, 338).But men want absolute and permanent happiness. This does not reside in objects, but in the Absolute. It is Peace, free from pain and pleasure... it is a neutral state. (Talks, 28). Nirvana is Perfection. In the Perfect State there is neither subject nor object; there is nothing to see, nothing to feel,nothing to know. Seeking and knowing are the functions of the mind. In Nirvana there is nothing but the blissful pure consciousness ‘I am’. (Talks, 406). Source: HUNTING THE ‘I’ according to Sri Ramana Maharshi By LUCY CORNELSSEN -- Om namo Bhagavate Sri Ramanaya Prasanth Jalasutram Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 4, 2009 Report Share Posted June 4, 2009 Dr.Raju wrote, Dear all, As we awake from deep sleep there is a time interval, when we do not completely cognise outward things through our senses. In that time interval there is the awareness of Pure " I " .If you do not slip into sleep or if thoughts about nonself do not crowd your mind, if you can hold the Pure " I " ,it matters little whether you cognise the outer world or not,because what you see has no effect on you. When we have the direct experience of Pure " I " ,which is not associated with nonself,it shows us the way to Pure conscious being. By the grace of Bhagawan we can posit our mind in Pure consciousness by utilising this trasitional state. About solitude: Solitude is experienced in the transitional state from sleep to wakefulness. It is not loneliness, it is aloneness. It is not negative, it is utterly positive. It is not the experience that the other is absent but the experience that " 1 am present " . It is so overwhelming an experience of one's own presence that everything else fades from the mind and one starts feeling ecstatic. The sheer joy of breathing, the sheer joy of being, the sheer joy of participating in existence is enough. It is a wonder to be, the wonder of wonders. Bliss makes real solitude.~Dr.Raju. , Prasanth Jalasutram <jvrsprasanth wrote: > > ..... to think is not your real nature. (Talks 184). > > Just on waking from sleep and before becoming aware of the world there is > that pure `I'—`I'. Hold it without sleeping or without allowing thoughts to > possess you. If that is held firm it does not matter even though the world > is seen. The seer remains unaffected by the phenomena. (Talks, 196). > > Your duty is to be; and not to be this or that. `I AM THAT I AM' sums up the > whole truth. The method is, summed up in `BE STILL'. What does stillness > mean? It means `destroy yourself '. Because any form or shape is the cause > of trouble. Give up the notion `I am so and so'. (Talks, 363). > > It is in the mind that birth and death, pleasure and pain,in short, the > world and ego, exist. If the mind is destroyed all else are destroyed too. > Note that it should be annihilated, not just made latent. For the mind is > dormant in sleep. It does not know anything. Still, on waking up you are as > you were before.There is no end of grief. But if the mind be destroyed the > grief will have no background and will disappear along with the mind. > (Talks, 195). > > `Be still and know that I am God'. To be still is not to think. Know, and > not think, is the word! (Talks, 131). > > Solitude is in the mind of man. One might be in the thick of the world and > maintain serenity of mind; such a one is in solitude. Another may stay in > the forest but still be unable to control his mind. He cannot be said to be > in solitude. Solitude is a function of the mind. A man attached to desire > cannot get solitude wherever he many be; a detached man is always in > solitude. (Talks, 20). > > Jnana-marga and bhakti-marga are one and the same. Selfsurrender leads to > realisation just as enquiry does. Complete self-surrender means that you > have no further thought of `I'.Then all your vasanas are washed off and you > are free. You should not continue as a separate entity at the end of either > course. (Talks, 31). > > Dvaita and Advaita are relative terms. They are based on the sense of > duality. The Self is as It is. There is neither dvaita nor advaita, I AM > THAT I AM. Simple Be-ing is the Self. (Talks, 433). > > The Self is known to everyone but not clearly. You always exist. The Be-ing > is the Self. `I am' is the name of God. Of all the definitions of God, none > is indeed so well put as the Biblical statement `I am that I am' in Exodus > 3, Verse 14. None is so direct as the name JEHOVAH... I AM. The Absolute > Be-ing is what is... It is the Self. It is God. Knowing the Self, God is > known. In fact God is none other than the Self. (Talks, 106). > > The Bible says `Be still and know that I am God'.Stillness is the sole > requisite for the realisation of the Self as God. (Talks, 338). > > But men want absolute and permanent happiness. This does not reside in > objects, but in the Absolute. It is Peace, free from pain and pleasure... it > is a neutral state. (Talks, 28). > > Nirvana is Perfection. In the Perfect State there is neither subject nor > object; there is nothing to see, nothing to feel,nothing to know. Seeking > and knowing are the functions of the mind. In Nirvana there is nothing but > the blissful pure consciousness `I am'. (Talks, 406). > > Source: HUNTING THE `I' according to Sri Ramana Maharshi By LUCY CORNELSSEN > -- > Om namo Bhagavate Sri Ramanaya > Prasanth Jalasutram > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 4, 2009 Report Share Posted June 4, 2009 Dear Raju garu , The Tibetans call this intermediate state as the state of "bardo". During these states of bardo , spiritual capabilities increase and external constraints and influences diminish. These states not only occur during the transitional state between sleep and wakefulness , but also during other moments of still mind - like a near death experience or a state of shock due to some emotional loss or even when stunned by some extreme natural beauty , in fact any state in which the MIND IS NOT ... love ramesh Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 4, 2009 Report Share Posted June 4, 2009 Dr.Raju wrote: Dear Ramesh garu, Namaste.I mentioned transitional state because it is practicable and that state happens daily.Majority do not make use of stilling of mind that happens in some circumstances.Tibetan Bardo is a method to make the person aware of his existence after he left his body. , ramesh_chiv wrote: > > > Dear Raju garu , > > The Tibetans call this intermediate state as the state of " bardo " . During these states of bardo , spiritual capabilities increase and external constraints and influences diminish. > > These states not only occur during the transitional state between sleep and wakefulness , but also during other moments of still mind - like a near death experience or a state of shock due to some emotional loss or even when stunned by some extreme natural beauty , in fact any state in which the MIND IS NOT ... > > love > > ramesh > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 5, 2009 Report Share Posted June 5, 2009 Dear All 'holding the pure " I " ' I think Dr. Raju is pointing us towards something really important here. It wouldn't be accurate to compare it with any state in which " the mind is not " - though we might say the tamasic and rajasic modes of mind are absent. One of the reasons this awareness of the pure 'I' is called the transitional state is because it is not the state of deep sleep (where mind is not), nor is it the waking state where the thought " I am this... " (identification with thoughts and the body) prevails. Sri Ramana says that when this 'state' is experienced we need to hold on to it consciously. This can only be done with 'the mind'. The Self has no need to hold onto anything " consciously " , indeed there is no 'other' for the Self to hold on to. The body is insentient and therefore it too can do no holding-on " consciously " . Sri Ramana also says: " I-illumination is the Realisation of the Real Self. It is ever shining forth as 'I-I' in the intellectual sheath. " (Talk 204) The intellectual sheath is the vijnana kosa. It is here the 'holding on' takes place and where realisation occurs. In full realisation the mind as a separate " ego " is finally destroyed and mind merges back into its source - just like the river that flows into its source, the sea - and is said to be no more. Another way of expressing this would be to say 'the mind merges into the Heart (pure Consciousness)'. How can this be? Sri Ramana offers us a clue in the following statements. " The essence of mind is only awareness or consciousness. When the ego, however, dominates it, it functions as the reasoning, thinking or sensing faculty. " (Talk: 188) " The undulating mind (i.e., the mind associated with rajas = activity and tamas = darkness) is commonly known as the mind. Devoid of rajas and tamas, it is pure and self-shining. This is Self-Realisation. Therefore the mind is said to be the means for it. " (Talk 100) Clearly we are not talking about conceptualisation or rationalisation here as the means for it. There are a many references to 'slaying the mind' in the literature. Perhaps reflecting on the above two statements of Sri Ramana's may help put some of these in their proper context. Advaita Vedanta and Sri Ramana both teach us that that alone is Real Knowledge which is not an object of perception (knowledge). The eternal Witness, the paramatman, is Knowledge itself. " Being made up of knowledge alone how is He to be experienced? Experience is always with vijnana. Therefore the pure 'I' of the transitional stage must be held for the experience of the Prajnanaghana. The 'I' of the waking state is impure and is not useful for such experience. Hence the use of the transitional 'I' or the pure 'I'. How is this pure 'I' to be realised? Viveka Chudamani says, Vijnana kose vilasatyajasram (He is always shining forth in the intellectual sheath, vijnana kosa). . . . 'Why is not that pure 'I' realised now or even remembered by us?' Because of want of acquaintance (parichaya) with it. It can be recognised only if it is consciously attained. Therefore make the effort and gain consciously. " (Talk: 314) Just some thoughts... Peter > > > On Behalf Of drrajunsp > 04 June 2009 12:17 > > Re: More Talks of > Ramana Maharshi > > Dr.Raju wrote, > > Dear all, > As we awake from deep sleep there is a time interval, > > when we do not completely cognise outward things through our senses. > > In that time interval there is the awareness of Pure " I " .If you do not > > slip into sleep or if thoughts about nonself do not crowd your mind, > > if you can hold the Pure " I " ,it matters little whether you cognise > > the outer world or not,because what you see has no effect on you. > > When we have the direct experience of Pure " I " ,which is not > > associated with nonself,it shows us the way to Pure conscious being. > > By the grace of Bhagawan we can posit our mind in Pure consciousness > > by utilising this trasitional state. > > About solitude: > > Solitude is experienced in the transitional state from sleep > to wakefulness. > It is not loneliness, it is aloneness. > It is not negative, it is utterly positive. > It is not the experience that the other is absent but the > experience that " 1 am present " . > It is so overwhelming an experience of one's own presence > that everything else fades from the mind and one starts > feeling ecstatic. The sheer joy of breathing, the sheer joy > of being, the sheer joy of participating in existence is > enough. It is a wonder to be, the wonder of wonders. > Bliss makes real solitude.~Dr.Raju. > > , Prasanth Jalasutram > <jvrsprasanth wrote: > > > > ..... to think is not your real nature. (Talks 184). > > > > Just on waking from sleep and before becoming aware of the > world there > > is that pure `I'-`I'. Hold it without sleeping or without allowing > > thoughts to possess you. If that is held firm it does not > matter even > > though the world is seen. The seer remains unaffected by > the phenomena. (Talks, 196). > > > > Your duty is to be; and not to be this or that. `I AM THAT > I AM' sums > > up the whole truth. The method is, summed up in `BE STILL'. > What does > > stillness mean? It means `destroy yourself '. Because any form or > > shape is the cause of trouble. Give up the notion `I am so > and so'. (Talks, 363). > > > > It is in the mind that birth and death, pleasure and pain,in short, > > the world and ego, exist. If the mind is destroyed all else > are destroyed too. > > Note that it should be annihilated, not just made latent. > For the mind > > is dormant in sleep. It does not know anything. Still, on waking up > > you are as you were before.There is no end of grief. But if > the mind > > be destroyed the grief will have no background and will > disappear along with the mind. > > (Talks, 195). > > > > `Be still and know that I am God'. To be still is not to > think. Know, > > and not think, is the word! (Talks, 131). > > > > Solitude is in the mind of man. One might be in the thick > of the world > > and maintain serenity of mind; such a one is in solitude. > Another may > > stay in the forest but still be unable to control his mind. > He cannot > > be said to be in solitude. Solitude is a function of the > mind. A man > > attached to desire cannot get solitude wherever he many be; > a detached > > man is always in solitude. (Talks, 20). > > > > Jnana-marga and bhakti-marga are one and the same. > Selfsurrender leads > > to realisation just as enquiry does. Complete self-surrender means > > that you have no further thought of `I'.Then all your vasanas are > > washed off and you are free. You should not continue as a separate > > entity at the end of either course. (Talks, 31). > > > > Dvaita and Advaita are relative terms. They are based on > the sense of > > duality. The Self is as It is. There is neither dvaita nor > advaita, I > > AM THAT I AM. Simple Be-ing is the Self. (Talks, 433). > > > > The Self is known to everyone but not clearly. You always > exist. The > > Be-ing is the Self. `I am' is the name of God. Of all the > definitions > > of God, none is indeed so well put as the Biblical statement `I am > > that I am' in Exodus 3, Verse 14. None is so direct as the name > > JEHOVAH... I AM. The Absolute Be-ing is what is... It is > the Self. It > > is God. Knowing the Self, God is known. In fact God is none > other than the Self. (Talks, 106). > > > > The Bible says `Be still and know that I am God'.Stillness > is the sole > > requisite for the realisation of the Self as God. (Talks, 338). > > > > But men want absolute and permanent happiness. This does > not reside in > > objects, but in the Absolute. It is Peace, free from pain and > > pleasure... it is a neutral state. (Talks, 28). > > > > Nirvana is Perfection. In the Perfect State there is > neither subject > > nor object; there is nothing to see, nothing to > feel,nothing to know. > > Seeking and knowing are the functions of the mind. In > Nirvana there is > > nothing but the blissful pure consciousness `I am'. (Talks, 406). > > > > Source: HUNTING THE `I' according to Sri Ramana Maharshi By LUCY > > CORNELSSEN > > -- > > Om namo Bhagavate Sri Ramanaya > > Prasanth Jalasutram > > > > > > > --- > > is supported by . New > articles are added there on a continuous basis. Please > register at . You will be kept updated and > get the new articles which are posted on the site very nicely > formatted in your e-mail. > > Friends, after registering at , if you wish > to contribute your writing to the site, please let me know. > Your articles should be original, well written, using > subtitles, and be carefully proofread and polished. For a > list of topics considered, please go to > and take a look at the site. Thanks. > > Namaste and love to all > Harsha > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 6, 2009 Report Share Posted June 6, 2009 Dr.Raju wrote: Dear Peter, I concur with every word you have written about the uniqueness of transitional state and it's usefulness to hold on to Pure " I " easily.I want to elaborate further on the stages before and after the transitional state 1)Deep Sleep.(Sushupti) 2)Thought-free state before being fully awake.(Bija Jagrat i.e unmanifest wakeful state in seed form) 3)Enjoying happiness of thought free state.In this state the ego experiences the bliss of thought-free state.(Rasasvadana) Bhagawan discouraged this type of dualistic enjoyment of bliss because one feels that he has arrived home and tendencies are not destroyed during this enjoyment of the bliss.There are many people who enjoyed the bliss in Samadhi state of mind and when they come out of Samadhi they are influenced by the tendencies as usual.So we have to do Self-Enquiry to annihilate tendencies(Vasana kshaya)so that our consciousness is freed from the seeming imprisonement by the tendencies.Our nature itself is blissful and so there is no need to enjoy the bliss with the ego.Such acts strenghthens the ego. 4)Movement of latent tendencies(kashaya) 5)Fully awakened state where the thought matter predominates and obstructs the natural thought-free state,making us to feel self-ignorant.This is fully evolved state of Self-ignorance. Our endeavour should be to hold on to Pure " I " in state 2,which is Bija Jagrat. Sri Ramesh mentioned stilling of the mind during swoon,excess joy or sorrow,fear and so on but in these circumstances there is forcible arrest of thoughts in contrast to transitional state in which thought-free is natural and helps us to hold on to Pure " I " .~Dr.Raju. , " Peter " <not_2 wrote: > > Dear All > > 'holding the pure " I " ' > > > I think Dr. Raju is pointing us towards something really important here. It > wouldn't be accurate to compare it with any state in which " the mind is not " > - though we might say the tamasic and rajasic modes of mind are absent. > One of the reasons this awareness of the pure 'I' is called the transitional > state is because it is not the state of deep sleep (where mind is not), nor > is it the waking state where the thought " I am this... " (identification with > thoughts and the body) prevails. > > Sri Ramana says that when this 'state' is experienced we need to hold on to > it consciously. > > This can only be done with 'the mind'. The Self has no need to hold onto > anything " consciously " , indeed there is no 'other' for the Self to hold on > to. The body is insentient and therefore it too can do no holding-on > " consciously " . Sri Ramana also says: > > " I-illumination is the Realisation of the Real Self. It is ever shining > forth as 'I-I' in the intellectual sheath. " (Talk 204) > > The intellectual sheath is the vijnana kosa. It is here the 'holding on' > takes place and where realisation occurs. In full realisation the mind as a > separate " ego " is finally destroyed and mind merges back into its source - > just like the river that flows into its source, the sea - and is said to be > no more. Another way of expressing this would be to say 'the mind merges > into the Heart (pure Consciousness)'. How can this be? Sri Ramana offers us > a clue in the following statements. > > " The essence of mind is only awareness or consciousness. When the ego, > however, dominates it, it functions as the reasoning, thinking or > sensing faculty. " (Talk: 188) > > " The undulating mind (i.e., the mind associated with rajas = activity and > tamas = darkness) is commonly known as the mind. Devoid of rajas and tamas, > it is pure and self-shining. This is Self-Realisation. Therefore the mind is > said to be the means for it. " (Talk 100) > > Clearly we are not talking about conceptualisation or rationalisation here > as the means for it. > > There are a many references to 'slaying the mind' in the literature. > Perhaps reflecting on the above two statements of Sri Ramana's may help put > some of these in their proper context. > > Advaita Vedanta and Sri Ramana both teach us that that alone is Real > Knowledge which is not an object of perception (knowledge). The eternal > Witness, the paramatman, is Knowledge itself. > > " Being made up of knowledge alone how is He to be experienced? Experience is > always with vijnana. Therefore the pure 'I' of the transitional stage must > be held for the experience of the Prajnanaghana. The 'I' of the waking state > is impure and is not useful for such experience. Hence the use of the > transitional 'I' or the pure 'I'. How is this pure 'I' to be realised? > Viveka Chudamani says, Vijnana kose vilasatyajasram (He is always shining > forth in the intellectual sheath, vijnana kosa). . . . 'Why is not > that pure 'I' realised now or even remembered by us?' Because of want of > acquaintance (parichaya) with it. It can be recognised only if it is > consciously attained. Therefore make the effort and gain consciously. " > (Talk: 314) > > Just some thoughts... > > Peter > > > > > > > > > On Behalf Of drrajunsp > > 04 June 2009 12:17 > > > > Re: More Talks of > > Ramana Maharshi > > > > Dr.Raju wrote, > > > > Dear all, > > As we awake from deep sleep there is a time interval, > > > > when we do not completely cognise outward things through our senses. > > > > In that time interval there is the awareness of Pure " I " .If you do not > > > > slip into sleep or if thoughts about nonself do not crowd your mind, > > > > if you can hold the Pure " I " ,it matters little whether you cognise > > > > the outer world or not,because what you see has no effect on you. > > > > When we have the direct experience of Pure " I " ,which is not > > > > associated with nonself,it shows us the way to Pure conscious being. > > > > By the grace of Bhagawan we can posit our mind in Pure consciousness > > > > by utilising this trasitional state. > > > > About solitude: > > > > Solitude is experienced in the transitional state from sleep > > to wakefulness. > > It is not loneliness, it is aloneness. > > It is not negative, it is utterly positive. > > It is not the experience that the other is absent but the > > experience that " 1 am present " . > > It is so overwhelming an experience of one's own presence > > that everything else fades from the mind and one starts > > feeling ecstatic. The sheer joy of breathing, the sheer joy > > of being, the sheer joy of participating in existence is > > enough. It is a wonder to be, the wonder of wonders. > > Bliss makes real solitude.~Dr.Raju. > > > > , Prasanth Jalasutram > > <jvrsprasanth@> wrote: > > > > > > ..... to think is not your real nature. (Talks 184). > > > > > > Just on waking from sleep and before becoming aware of the > > world there > > > is that pure `I'-`I'. Hold it without sleeping or without allowing > > > thoughts to possess you. If that is held firm it does not > > matter even > > > though the world is seen. The seer remains unaffected by > > the phenomena. (Talks, 196). > > > > > > Your duty is to be; and not to be this or that. `I AM THAT > > I AM' sums > > > up the whole truth. The method is, summed up in `BE STILL'. > > What does > > > stillness mean? It means `destroy yourself '. Because any form or > > > shape is the cause of trouble. Give up the notion `I am so > > and so'. (Talks, 363). > > > > > > It is in the mind that birth and death, pleasure and pain,in short, > > > the world and ego, exist. If the mind is destroyed all else > > are destroyed too. > > > Note that it should be annihilated, not just made latent. > > For the mind > > > is dormant in sleep. It does not know anything. Still, on waking up > > > you are as you were before.There is no end of grief. But if > > the mind > > > be destroyed the grief will have no background and will > > disappear along with the mind. > > > (Talks, 195). > > > > > > `Be still and know that I am God'. To be still is not to > > think. Know, > > > and not think, is the word! (Talks, 131). > > > > > > Solitude is in the mind of man. One might be in the thick > > of the world > > > and maintain serenity of mind; such a one is in solitude. > > Another may > > > stay in the forest but still be unable to control his mind. > > He cannot > > > be said to be in solitude. Solitude is a function of the > > mind. A man > > > attached to desire cannot get solitude wherever he many be; > > a detached > > > man is always in solitude. (Talks, 20). > > > > > > Jnana-marga and bhakti-marga are one and the same. > > Selfsurrender leads > > > to realisation just as enquiry does. Complete self-surrender means > > > that you have no further thought of `I'.Then all your vasanas are > > > washed off and you are free. You should not continue as a separate > > > entity at the end of either course. (Talks, 31). > > > > > > Dvaita and Advaita are relative terms. They are based on > > the sense of > > > duality. The Self is as It is. There is neither dvaita nor > > advaita, I > > > AM THAT I AM. Simple Be-ing is the Self. (Talks, 433). > > > > > > The Self is known to everyone but not clearly. You always > > exist. The > > > Be-ing is the Self. `I am' is the name of God. Of all the > > definitions > > > of God, none is indeed so well put as the Biblical statement `I am > > > that I am' in Exodus 3, Verse 14. None is so direct as the name > > > JEHOVAH... I AM. The Absolute Be-ing is what is... It is > > the Self. It > > > is God. Knowing the Self, God is known. In fact God is none > > other than the Self. (Talks, 106). > > > > > > The Bible says `Be still and know that I am God'.Stillness > > is the sole > > > requisite for the realisation of the Self as God. (Talks, 338). > > > > > > But men want absolute and permanent happiness. This does > > not reside in > > > objects, but in the Absolute. It is Peace, free from pain and > > > pleasure... it is a neutral state. (Talks, 28). > > > > > > Nirvana is Perfection. In the Perfect State there is > > neither subject > > > nor object; there is nothing to see, nothing to > > feel,nothing to know. > > > Seeking and knowing are the functions of the mind. In > > Nirvana there is > > > nothing but the blissful pure consciousness `I am'. (Talks, 406). > > > > > > Source: HUNTING THE `I' according to Sri Ramana Maharshi By LUCY > > > CORNELSSEN > > > -- > > > Om namo Bhagavate Sri Ramanaya > > > Prasanth Jalasutram > > > > > > > > > > > > > --- > > > > is supported by . New > > articles are added there on a continuous basis. Please > > register at . You will be kept updated and > > get the new articles which are posted on the site very nicely > > formatted in your e-mail. > > > > Friends, after registering at , if you wish > > to contribute your writing to the site, please let me know. > > Your articles should be original, well written, using > > subtitles, and be carefully proofread and polished. For a > > list of topics considered, please go to > > and take a look at the site. Thanks. > > > > Namaste and love to all > > Harsha > > Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.