https://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi--complete.pdf
406
M.: Nirvana is Perfection. In the Perfect State there is neither subject nor object; there is nothing to see, nothing to feel, nothing to know. Seeing and knowing are the functions of the mind.
In nirvana there is nothing but the blissful pure consciousness “I Am.”
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External samadhi is holding on to the Reality while witnessing the world, without reacting to it from within. There is the stillness of a waveless ocean. The internal samadhi involves loss of body consciousness.
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D.: Is loss of body-consciousness a perquisite to the attainment of sahaja samadhi?
M.: What is body-consciousness? Analyse it. There must be a body and consciousness limited to it which together make up body consciousness. These must lie in another Consciousness which is absolute and unaffected. Hold it. That is samadhi. It exists when there is no body-consciousness because it transcends the latter, it also exists when there is the body-consciousness. So it is always there. What does it matter whether body-consciousness is lost or retained? When lost it is internal samadhi: when retained, it is external samadhi. That is all. A person must remain in any of the six samadhis so that sahaja samadhi may be easy for him.
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D.: The mind does not sink into that state even for a second.
M.: A strong conviction is necessary that I am the Self;
transcending the mind and the phenomena.
D.: Nevertheless, the mind proves to be a cord against attempts to sink it.
M.: What does it matter if the mind is active?
It is so only on the substratum of the Self.
Hold the Self even during mental activities.
D.: I cannot go within sufficiently deep.
M.: It is wrong to say so. Where are you now if not in the Self? Where should you go?
All that is necessary is the stern belief that you are the Self.
Say rather that the other activities throw a veil on you.
D.: Yes, it is so.
M.: That means that the conviction is weak.
D.: I understand that the ‘I’ is only artificial (krtrima), my attempts at realising the real ‘I’ are unavailing because the artificial ‘I’ is brought into action for realising the other.
M.: Viveka Chudamani makes it clear that the artificial ‘I’ of the vijnana kosa is a projection and through it one must look to the significance (vachya) of ‘I’, the true principle.
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Heart right side...408
Talk 408. With reference to the location of the Heart centre on the right side of the human body, Sri Bhagavan said:- I had been saying all along that the Heart centre was on the right, notwithstanding the refutation by some learned men that physiology taught them otherwise. I speak from experience. I knew it even in my home during my trances.
Again during the incident related in the book Self-Realisation I had a very clear vision and experience.
All of a sudden a light came from one side erasing the world vision in its course until it spread all round when the vision of the world was completely cut out. I felt the muscular organ on the left had stopped work, I could understand that the body was like a corpse, that the circulation of blood had stopped and the body became blue and motionless.
Vasudeva Sastri embraced the body, wept over my death, but I could not speak. All the time I was feeling that the Heart centre on the right was working as well as ever. This state continued 15 or 20 minutes. Then suddenly something shot out from the right to the left resembling a rocket bursting in air. The blood circulation was resumed and normal condition restored. I then asked Vasudeva Sastri to move along with me and we reached our residence.
The Upanishads say that 101 nadis terminate in the Heart and 72,000 originate from them and traverse the body. The Heart is thus the centre of the body. It can be a centre because we have been accustomed to think that we remain in the body. In fact the body and all else are in that centre only.
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413
M.: There is only He. He and His Light are the same. There is no individual to perceive other things, because the perceiver and the perceived are only He. T
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D.: In the practice of meditation are there any signs of the nature of subjective experience or otherwise, which will indicate the aspirant’s progress towards Self-Realisation
M.: The degree of freedom from unwanted thoughts
and the degree of concentration on a single thought
are the measure to gauge the progress.
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The more the mind expands, the farther it goes and renders Self-Realisation more difficult and complicated. The man must directly see the seer and realise the Self.
........428
There is neither dvaita nor advaita. I Am that I Am.
Simple Being is the Self.
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430
D.: I want a visible Guru.
M.: That visible Guru says that He is within.
D.: Can I throw myself at the mercy of the Sadguru?
M.: Yes. Instructions are necessary only so long as one has not surrendered oneself.
.........................vol3 pg 435....................................................
D.: Vasanakshaya (total end of all predispositions) - Mano nasa (annihilation of mind) - Atma-sakshatkara (Realisation of the Self). They seem to be interdependent.
M.: The different expressions have only one meaning. They differ according to the individual’s stage of progress. Dispassion, Realisation, all mean the same thing; also they say ‘practice and dispassion’. Why practice? Because the modes of mind once subside and then rise up; again subside and rise up, and so on.
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M.: What is to be done? Reality is One only. How can It be realised? Realisation is thus an illusion.
Practice seems to be necessary. Who is to practise?
Looking for the doer, the act and the accessories disappear. Moreover, if Realisation is not present here and now, how can It, newly got, be of any use? What is permanent must be eternally present. Can it be newly got and be permanent also? Realise what is present here and now. The sages did so before and still do that only. Hence they say that it looks as if newly got. Once veiled by ignorance and later revealed, Reality looks as if newly realised. But it is not new.
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438 Namdev Nama:
The all-pervading nature of the Name can only be understood when one recognises his own ‘I’.
When one’s own name is not recognised, it is impossible to get all-pervading Name.
When one knows oneself then one finds the Name everywhere.
None can realise the Name by the practice of knowledge, meditation or austerity.
Surrender yourself at first at the feet of the Guru and learn to know who the ‘I’ in you is.
After finding the source of that ‘I’, merge your individuality in that Oneness - which is Self-existent and devoid of all duality. It is that Name that permeates the three worlds.
The Name is Paramatman Itself where there is no action arising out of dvaita (duality).
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Admitting the existence of the world I must admit a seer who is no other than myself. Let me find myself so that I may know the relation between the world and the seer.
When I seek the Self and abide as the Self there is no world to be seen.
What is the Reality then?
The seer only and certainly not the world.
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Such being the truth the man continues to argue on the basis of the reality of the world. Whoever asked him to accept a brief for the world? Yoga Vasishta clearly defines Liberation as the abandonment of the false and remaining as Being.
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Talk 445.
Explaining a stanza in Aksharamanamalai Sri Bhagavan said that mowna is the highest form of upadesa. It signifies ‘silence’ as master, disciple and practiser
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A jivanmukta is one who does not see anything separate from the Self.
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Surrender to Him and abide by His will whether he appears or vanishes; await His pleasure. If you ask Him to do as you please, it is not surrender but command to Him. You cannot have Him obey you and yet think that you have surrendered. He knows what is best and when and how to do it. Leave everything entirely to Him. His is the burden: you have no longer any cares. All your cares are His. Such is surrender. This is bhakti.
Or, enquire to whom these questions arise. Dive deep in the Heart and remain as the Self. One of these two ways is open to the aspirant.
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451
But if he sees his Self he is not aware of his separateness from the universe; in fact his individuality and the other entities vanish although they persist in all their forms.
Siva is seen as the universe. But the seer does not see the background itself. Think of the man who sees only the cloth and not the cotton of which it is made; or of the man who sees the pictures moving on the screen in a cinema show and not the screen itself as the background; or again the man who sees the letters which he reads but not the paper on which they are written. The objects are thus Consciousness and forms. But the ordinary person sees the objects in the universe but not Siva in these forms. Siva is the Being assuming these forms and the Consciousness seeing them. That is to say, Siva is the background underlying both the subject and the object, and again Siva in Repose and Siva in Action, or Siva and Sakti, or the Lord and the Universe. Whatever it is said to be, it is only Consciousness whether in repose or in action. Who is there that is not conscious? So, who is not realised? How then can questions arise doubting realisation or desiring it? If ‘I’ am not pratyaksha to me, I can then say that Siva is not pratyaksha. These questions arise because you have limited the Self to the body, only then the ideas of within and without, of the subject and the object, arise. The objective visions have no intrinsic value. Even if they are everlasting they cannot satisfy the person. Uma has Siva always with Her. Both together form Ardhanariswara. Yet she wanted to know Siva in His true nature. She made tapas. In her dhyana she saw a bright light. She thought: “This cannot be Siva for it is within the compass of my vision. I am greater than this light.” So she resumed her tapas. Thoughts disappeared. Stillness prevailed.
She then realised that BE-ing is Siva in His true nature. Muruganar cited Appar’s stanza:-
“To remove my darkness and give me light, Thy Grace must work through ME only.”
Sri Bhagavan mentioned Manickavachagar’s:
“We do bhajana and the rest. But we have not seen nor heard of those who had seen Thee.”
One cannot see God and yet retain individuality.
The seer and the seen unite into one Being. There is no cogniser, nor cognition, nor the cognised. All merge into One Supreme Siva only!
.....457........................
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