To Be = Reality = Heart.
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1. World exists because I exist.
Therefore, I = nothing but the World.
All is I.
The Self.
2. Belief in an entity gives rise to idea of Jiva, jagat, ishvar.
Idea of entity dissolves, then 3 = 1.
Therefore, to inhere in one's own Being, where the 'I' , or ego, is dead, is the perfect State.
3. Once the Self is known, the idea of an objective Universe dissolves.
notions of unity or duality are lost.
4. If you believe yourself to be a Form, the world and God will also be contemplated as a Form.
Not otherwise.
The formless I percieves/ conceives / views only the Formless.
5. What idea of the world would you have without the body?
Ponder.
6. The world is what the Mind conceives.
Else, is there a world?
7. Reality= Perfection= Non changing= eternal.
All the rest of the phenomena rise and set in it. Changing. Transient.
8. Eventually, ultimately, Reality would have to be conceived as Reality, the way it Is.
Which is essentially without Name and form.
No matter what your initial means of conceiving it are.
Knowing yourself to be that reality, Attain Peace.
...is the way to attain peace...or more accurately the only way to attain peace.
9. The duality of subject and object and trinity of seer, sight, and seen can exist only if supported by the One.
If one turns inward in search of that One Reality, they fall away.
Those who see this are those who see Wisdom.
They are never in doubt.
10. I am dnyani. I am adnyani.
Find out to whom is that dnyan or adnyan.
The only true Knowledge is that by which one knows the Self,
through enquiring whose is the knowledge and ignorance.
Is it not, rather, ignorance to know all else without knowing oneself, the knower? As soon as one knows the Self, which is the substratum of knowledge and ignorance, knowledge and ignorance perish.
That alone is true Knowledge which is neither knowledge nor ignorance. What is known is not true Knowledge. Since the Self shines with nothing else to know or to make known, It alone is Knowledge. It is not a void.
There were only a few devotees present at the time. I went up to Bhagavan and made a full prostration in front of him. When I stood up, Bhagavan looked intently at me for a few moments. I withdrew and went to look for a place where I could do self-enquiry and not be disturbed by the other devotees. I selected a pillar that was outside the door that Bhagavan had entered through and sat down in front of it. Though I was outside the hall, Bhagavan could still see me from where he was sitting. Shortly afterwards I saw Muruganar taking a seat close to Bhagavan. I noticed that other devotees were entering the hall. After a few minutes Muruganar came and sat down next to me. A few other devotees came and sat near us. I closed my eyes and began to do ‘Who am I?’, the quest for the Self.
Within a few minutes I found that all thoughts had disappeared except for the primal ‘I’-thought.
The question ‘Who am I?’ then spontaneously appeared within me.
As it did so, the gracious smiling face of Ramana Maharshi appeared within me on the right side of the chest.
There was something like a lightning flash that resulted in a flood of divine light shining both within and without. Bhagavan’s face was still smiling on the right side of my chest. It seemed to be lit up with a radiance that exceeded innumerable lightning flashes rolled into one. The bliss and joy these experiences gave me brought tears to my eyes. A torrential flow welled up within me and rolled down my face. I was unable to control them in any way.
Finally, the ‘I’-thought went back to its source, the internal picture of Ramana Maharshi disappeared, and the Self absorbed my whole being.
From that moment on the Self shone alone and the ‘I’-thought, the individual self, never arose or functioned in me again. It was permanently destroyed through the grace of my Guru in his holy presence.
I remained absorbed in the Self, without body consciousness, for about three hours. The experience was so intense, even when I opened my eyes I found I was incapable or either speaking or moving. The realisation had caused an immense churning within the nervous system, so much so that when body consciousness returned, I felt extremely weak.
When I was finally able to register what was going on around me, I noticed that everything was perfectly normal. Bhagavan was still sitting on his couch and all the assembled devotees were pursuing their normal duties and activities. My tears and my loss of consciousness had not attracted any attention at all.
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I would spend hours and hours each day sitting in my room in a thought-free state in which I had no awareness of either my body or the world. This tendency to withdraw into the Self became stronger and stronger as the weeks and months went by.
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I felt intuitively this was a sign that Bhagavan was dead or dying. I felt a strong urge to go to the ashram, but before I could leave I lost awareness of the world and I became wholly absorbed in the Self for a period of about two or three hours. Consciousness of the world returned shortly before 9 p.m. when I heard a great noise coming from the ashram. I knew then for certain that Bhagavan was dead. I rushed to the back gate of the ashram, the nearest gate to his room, only to find that the police had already locked it.
By the time I made my way into the ashram by the front gate, Bhagavan’s body had already been removed from the room where he had died. It had been put on display outside it. Later that night, when most of the grieving devotees had left, it was taken inside the new hall.
I had seen Bhagavan for the last time earlier that day. On that occasion, as we looked into each other’s eyes, I experienced such a strong wave of ecstatic bliss, I became completely oblivious of my surroundings. Now, seeing Bhagavan’s lifeless body, I experienced very little emotion. People were crying all around me and my first reaction was that I too should shed a few tears for my Guru. But no tears came. I was unhappy that Bhagavan had died, but at the same time I was unable to cry or participate in the sorrow of the other devotees because I knew that nothing had really happened. I knew that Bhagavan was the Self before he gave up the body and I knew that he was the same Self afterwards. Filled with this awareness that nothing had really happened, I left the thousands of grieving devotees and silently returned to my room.
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I spent most of my time in my room in a state of deep samadhi in which it was impossible for me to pay any attention to the body’s needs.
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