March part 14- Even for a trice you do not leave my mind.

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https://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi--complete.pdf

D.: Pray help me realise Atma - Paramatma - Satchidananda. 

M.: Atma - Paramatma - Satchidananda mean one and the same thing, i.e. the Self. 

The Self is eternally realised. 

Otherwise there will be no pleasure in it. If it is not eternal it must have a beginning; what begins will also end; so that it is only transient. There is no use seeking for a temporary state of affairs. The fact is that it is the state of effortless, ever alert Peace. Effortlessness while remaining aware is the state of Bliss, and that is Realisation.

D.: I do not want intellectual answers. I want them to be practical. 

M.: Yes. Direct knowledge does not require intellectual discourses. Since the Self is directly experienced by everyone, they are not at all necessary. 

Everyone says “I am”. Is there anything more to realise?

D.: It is not clear to me. 

M.: You exist. You say ‘I am’. That means existence.

 

D.: But I am not sure of it, i.e. my existence. 

M.: Oh! Who then is speaking now? 

D.: I, surely. But whether I exist or not, I am not sure. Moreover, admitting my existence leads me nowhere. 

M.: There must be one even to deny the existence. If you do not exist, there is no questioner, and no question can arise. 

D.: Let us take it that I exist.

 M.: How do you know that you exist? 

D.: Because I think, I feel, I see, etc. 

M.: So you mean that your existence is inferred from these. Furthermore, there is no feeling, thinking etc., in sleep and yet there is the being. 

D.: But no. I cannot say that I was in deep sleep. 

M.: Do you deny your existence in sleep?

 D.: I may be or may not be in sleep. God knows. 

M.: When you wake up from sleep, you remember what you did before falling asleep. 

D.: I can say that I was before and after sleep, but I cannot say if I was in sleep. 

M.: Do you now say that you were asleep? 

D.: Yes. 

M.: How do you know unless you remember the state of sleep?

 D.: It does not follow that I existed in sleep. Admission of such existence leads nowhere. 

M.: Do you mean to say that a man dies every time that sleep overtakes him and that he resuscitates while waking?

 D.: Maybe. God alone knows. 

M.: Then let God come and find the solution for these riddles. If one were to die in sleep, one will be afraid of sleep, just as one fears death. On the other hand one courts sleep. Why should sleep be courted unless there is pleasure in it?

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M.: Your very being is bliss. Therefore everyone says I was blissfully asleep. That means that one remains in the primal uncontaminated state in sleep. As for sorrow, there is no sorrow. Where is it in order that you might speak of its absence in sleep? The present wrong identification of the Self with the body has given rise to all mistakes.

D.: What I want is realisation. I do not feel my inherent happy nature. 

M.: Because the Self is now identified with the non-self. The non-self too is not apart from the Self. However, there is the wrong notion that the body is apart and the Self is confounded with the body. This wrong identity must be ended for happiness to manifest. 

D.: I am unable to help myself. The Engineer suggested surrender to the Master.

D.: Agreed. 

M.: Your nature is happiness. You say that is not apparent. See what obstructs you from your true being. It is pointed out to you that the obstruction is the wrong identity. Eliminate the error. The patient must himself take the medicine prescribed by the doctor in order that he may be cured of his illness.

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Talk 298. 

A certain visitor formulated a question, saying that meditation is more direct than investigation, because the former holds on to the truth whereas the latter sifts the truth from untruth. 

M.: For the beginner meditation on a form is more easy and agreeable.

 Practice of it leads to Atmavichara which consists in sifting the Reality from unreality. 

What is the use of holding on to truth when you are filled with antagonistic factors? Atmavichara directly leads to realisation by removing the obstacles which make you think that the Self is not already realised.

Talk 299. 

Mr. T. K. S. Iyer asked Sri Bhagavan about the source of sound. 

M.: The general opinion is that para (sound) comes from the Muladhara (the solar plexus) at the bottom of the spine. All sounds beginning from vaikhar (thought form) are contained in para which proceeds from Kundalini; and Kundalini is not different from the Heart. In fact the whole shadadhara (six-fold centre) is contained in the heart. The sushumna with its source Kundalini is included in the Heart. 

A visitor asked about antarena taluke sendrayonih. 

M.: Indrayoni together with the sushumna nadi is contained (leena) in para

.

A question was again raised regarding the function of the Guru. 

M.: Because the man is not able to help himself, finding himself too weak, he seeks more strength in the shape of a Guru.

Talk 303. 

Mr. K. R. V. Iyer sought more light on nada (sound). 

M.: He who meditates on it feels it. There are ten kinds of nadas. After the final thundering nada the man gets laya. That is his natural and eternal state. Nada, jyoti, or enquiry thus take one to the same point. (The former are indirect and the last is direct).

D.: The mind becomes peaceful for a short while and again emerges forth. What is to be done? 

M.: The peace often gained must be remembered at other times. That peace is your natural and permanent state. By continuous practice it will become natural. That is called the ‘current.’ That is your true nature. Nada, photisms, etc., imply the existence of triputi (the triads of cogniser, cognition and the cognised). The current resulting from investigation for the Self is suddha triputi or pure triad - that is to say, undifferentiated triad.

.........

.........Again reverting to Tiruvachakam, Sri Bhagavan said: All the four foremost saints have given out their experiences in the very first stanza. 

(1) Undifferentiated worship. 

(2) Never-failing remembrance. 

(3) Unrisen thought. 

(4) The ego is not, the Self is. All mean the same.

 D.: But this truth is not realised. 

M.: It will be realised in due course. Till then there is devotion (bhakti): 

“Even for a trice you do not leave my mind.” Does he leave you any moment? 

It is you who allow your mind to wander away. He remains always steady. 

When your mind is fixed, you say: “He does not leave my mind even for a trice”.

 How ridiculous!

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