march part 21

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

525

D.: What is the ‘final emancipation’ according to the foregoing explanation? 

M.: The ativahika or the sukshma sarira corresponds to the pure light which one experiences just after sleep and before the rise of the ego. It is Cosmic Consciousness. 

That is only the Light reflected from the Heart.

 When the reflection ceases and abides as the Original Light in the Heart it is final emancipation.

D.: But Yoga Vasishtha says that the chitta (mind) of a jivanmukta is achala (unchanging). 

M.: So it is. Achala chitta (unchanging mind) is the same as suddha manas (pure mind). The jnani’s manas is said to be suddha manas. The Yoga Vasishtha also says that Brahman is no other than the jnani’s mind. So Brahman is suddha manas only.

D.: Will the description of Brahman as Sat-Chit-Ananda suit this suddha manas? For this too will be destroyed in the final emancipation. 

M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the jivanmukti state is compared to the reflection of a spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa (Ether). Similarly, the jnani’s reflected Bliss (Ananda) represents only the true Bliss. These are all only words. It is enough that a person becomes antarmukhi (inward-bent). The sastras are not needed for an inward turned mind. They are meant for the rest.

..........

Talk 515. D.: In the explanation given yesterday, it is said that the removal of avarana results in the annihilation of the karana sarira. That is clear. But how is the gross body considered to fall off too? 

M.: The vasanas are of two kinds: bandha hetu (causing bondage) and bhoga hetu (only giving enjoyment). The Jnani has transcended the ego and therefore all the causes of bondage are inoperative. Bandha hetu is thus at an end and prarabdha (past karma) remains as bhoga vasana (to give enjoyment) only. Therefore it was said that the sukshma sarira alone survives jnana.

Kaivalya says that sanchita Karma (stored Karma) is at an end simultaneously with the rise of jnana; 

that agami (Karma now collecting) is no longer operative owing to the absence of the sense of bondage,

 and that prarabdha will be exhausted by enjoyment (bhoga) only. 

Thus the last one will end in course of time and then the gross body also falls away with it. 

Sarira traya (the three bodies) and Karma traya (the three Karmas) are mere phrases meant for the delectation of debaters. A Jnani is not affected by any of them. 

An aspirant is instructed to find who he is. If he does so, he will take no interest in discussing such matters as the above. Find the Self and rest in Peace.

528

The Pandit asked about the operation of Grace. Is it the mind of the Guru acting on the mind of the disciple or anything different?

M.: The Highest Form of Grace is Silence (mowna). It is also the highest upadesa.

...

D.: Vivekananda has also said that silence is the loudest form of prayer. 

M.: It is so, for the seeker’s silence Guru’s silence is the loudest upadesa. It is also Grace in its highest form. All other dikshas (initiations), e.g., sparsa, chakshus are derived from mowna (silence). They are therefore secondary. Mowna is the primary form. If the Guru is silent the seeker’s mind gets purified by itself. 

D.: Is it proper that one prays to God or Guru when one is afflicted by worldly ills?

 M.: Undoubtedly.

...

Talk 519. 

M.: The mahavakyas and their interpretation lead to interminable discussions and keep the minds of the seekers engaged externally. To turn the mind inward the man must directly settle down in the ‘I’. Then there is an end of external activities and perfect Peace prevails. Later, a passage from the Yoga Vasishtha was read out before Sri Bhagavan, indicating initiation by look and initiation by touch. 

Sri Bhagavan observed: 

Dakshinamurti observed silence when the disciples approached Him. That is the highest form of initiation. It includes the other forms. There must be subject-object relationship established in the other dikshas. First the subject must emanate and then the object. Unless these two are there how is the one to look at the other or touch him? 

Mowna diksha is the most perfect; it comprises looking, touching and teaching. It will purify the individual in every way and establish him in the Reality.

....

Talk 520. 

An Australian gentleman (Mr. Lowman) is on a visit here. He seems to be studying the Hindu system of Philosophy. He started saying that he believed in unity, the jiva is yet in illusion and so on. 

M.: What is the unity you believe in? How can the jiva find a place in it? 

D.: The Unity is the Absolute. 

M.: The jiva cannot find a place in Unity

D.: But the jiva has not realised the Absolute and imagines itself separate. 

M.: Jiva is separate because it must exist in order to imagine something. 

D.: But it is unreal. 

M.: Any unreal thing cannot produce effects. It is like saying that you killed some animal with the horn of a hare. A hare does not grow horns. 

D.: I see the absurdity. But I speak from the physical plane.

 M.: You say, ‘I’. Who is that ‘I’? If that is found you can later say whose is the illusion. A little later Sri Bhagavan asked: You say you are in the physical plane now. In which plane are you in dreamless sleep? 

D.: I think in the physical plane again. 

M.: You say, “I think”. That means that you are saying it now when you are awake. Anyway you admit that you exist in deep sleep. Don’t you? 

D.: Yes, but I did not function then. 

M.: So then, you existed in deep sleep. You are the same one who continues to exist? Are you not? 

D.: Yes.

 M.: With this difference - that you did not function in your sleep. Rather you are associated with the thinking faculty in your waking state and you are dissociated from it in sleep. Is it not so? 

D.: Yes. 

M.: Which is then your real nature? Is it to be associated with thinking or to be dissociated? 

D.: I see it now. But I was not aware of my being in sleep. 

M.: You say so now. You do not say so in your sleep. Or do you deny your being (very existence in sleep)? 

D.: No. 

M.: It amounts to this that you exist in both states. The Absolute Existence is the Self. You are also conscious of the Existence. That Existence is also consciousness (Sat and Chit). That is your real nature.

........

D.: Owing to my ignorance, I do not realise the Absolute Existence Consciousness. 

M.: Who is the ‘I’? Whose is the ignorance! Answers to these questions will alone suffice to prove that you are already realised. Is there anyone who denies his own existence? Or can anyone say that he did not exist in his sleep? Pure Existence is thus admitted. The admission also implies consciousness. Thus all men are realised. There is no ignorant man at all.

...

M.: First surrender and see. 

The doubts arise because of the absence of surrender.

 Acquire strength by surrender and then your surroundings will be found to have improved to the degree of strength acquired by you

..

M.: You need not cease thinking. Only think of the root of the thoughts; seek it and find it. The Self shines by itself. When that is found the thoughts cease of their own accord. That is freedom from bondage.

.

D.: May I contemplate on Sri Krishna or Sri Rama alternately? 

M.: Bhavana implies khanda i.e., division.

......

The Sage had sung hymns in praise of Sri Arunachala. In one of the stanzas, he says: “You are a dense mass of jnana, capable of removing the ‘I-am-thebody’ idea from Your devotees! Herds of gazelles, of boars and of bears come down Your slopes in the night to search for food on the plains. Herds of elephants go from the plains to Your slopes where they may rest. So different herds of animals meet on Your slopes.” Sri Bhagavan continued: So this Hill must have been a dense forest 1,500 years ago. It has since been denuded of the forests by the woodcutters, etc., through these several centuries.

540

Talk 534. 

Sri Bhagavan often used to say,

“Mowna is the utmost eloquence. Peace is utmost activity. How? 

Because the person remains in his essential nature and so he permeates all the recesses of the Self. Thus he can call up any power into play whenever or wherever it is necessary. 

That is the highest siddhi.”

Annamalai asked: 

Namadev, Tukaram, Tulsidas and others are said to have seen Maha Vishnu. How did they see Him? 

M.: In what manner? Just in the same manner as you see me now and I see you here. They would also have seen Vishnu in this way only. 

He (Annamaalai) records that, on hearing it, his hairs stood on end and an intense joy overpowered him.

.....

Talk 540. 

Once ‘A’ asked: There is more pleasure in dhyana than in sensual enjoyments. Yet the mind runs after the latter and does not seek the former. Why is it so? 

M.: Pleasure or pain are aspects of the mind only. Our essential nature is happiness. But we have forgotten the Self and imagine that the body or the mind is the Self. It is that wrong identity that gives rise to misery

What is to be done? This vasana is very ancient and has continued for innumerable past births. Hence it has grown strong. That must go before the essential nature, viz., happiness, asserts itself.

......

542

Talk 542. ‘A’ asked: I often desire to live in solitude where I can find all I want with ease, so that I may devote all my time to meditation only. Is such a desire good or bad? 

M.: Such thoughts will bestow a janma (reincarnation) for their fulfilment. What does it matter where and how you are placed? 

The essential point is that the mind must always remain in its source.

 There is nothing external which is not also internal. The mind is all. If the mind is active even solitude becomes like a market place. There is no use closing your eyes. Close the mental eye and all will be right. The world is not external to you. The good persons will not care to make plans previous to their actions. Why so? For God who has sent us into the world has His own plan and that will certainly work itself out.

.....

Atma vidya the easiest..how?:

545

Talk 551. A man asked Sri Bhagavan: “How is it that Atma vidya is said to be the easiest?” 

M.: Any other vidya requires a knower, knowledge and the object to be known, whereas this does not require any of them. 

It is the Self. Can anything be so obvious as that? 

Hence it is the easiest. 

All that you need do is to enquire, “Who am I?” A man’s true name is mukti (liberation)

.....

Talk 561. 

D.: What is svarupa (form) and arupa (formless) of the mind? 

M.: When you wake up from sleep a light appears, that is the light of the Self passing through Mahat tattva. It is called cosmic consciousness. That is arupa. The light falls on the ego and is reflected therefrom. Then the body and the world are seen. This mind is svarupa. The objects appear in the light of this reflected consciousness. This light is called jyoti.

.....

548

Talk 562. There is a statement in the book Vichara Sangraha that though a person realises the Self once, he cannot, for that simple reason alone, become a mukta. He continues to remain a victim of vasanas (latencies). Sri Bhagavan was asked whether the realisation referred to was the same as the jnani’s, and if so why there should be a difference in their effects. 

M.: The experience is the same. Every person experiences the Self consciously or unconsciously.

 The ajnani’s experience is clouded by his latencies whereas the jnani’s is not so. 

The jnani’s experience of the Self is therefore distinct and permanent. 

A practiser may by long practice gain a glimpse of the Reality. This experience may be vivid for the time being. And yet he will be distracted by the old vasanas and so his experience will not avail him. Such a man must continue his manana and nididhyasana so that all the obstacles may be destroyed. He will then be able to remain permanently in the Real State.

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