Talk 466.
Mr. Vaidyalingam, an employee of the National Bank: By meditation manifestation disappears and then ananda results. It is short-lived. How is it made ever abiding?
M.: By scorching the predispositions.
Sam: Scorching the pre-dispositions = Tapa.
......
When egoity ceases to be, actions become spontaneous.
Therefore it is foolish to attempt to kill the mind by means of the mind.
The only way of doing it is to find its source and hold on to it.
The mind will then fade away of its own accord.
https://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi--complete.pdf
490
In the course of the discourse Sri Bhagavan also made a few points clearer:
Abhyasa consists in withdrawal within the Self every time you are disturbed by thought.
It is not concentration or destruction of the mind but withdrawal into the Self.
Dhyana, bhakti, japa, etc., are aids to keep out the multiplicity of thoughts. A single thought prevails which too eventually dissolves in the Self.
The questioner quoted that the mind starved of ideas amounted to realisation and asked what the experience is in that state.
He himself read out a passage from Mr. Brunton that it was indescribable. The answer was there. He again ventured out that it must be like looking through an unsilvered mirror, as contrasted with the present experience corresponding to looking on a silvered mirror.
Sri Bhagavan said it was a mirror facing another clear mirror, i.e. no reflection.
.....
Realisation means True Knowledge of the Perfection and Immortality of the Self.
496
Talk 489.
Another group of visitors was asking the method of Realisation.
In the course of a reply Sri Bhagavan said:
“Holding the mind and investigating it is advised for a beginner.
But what is the mind after all? It is a projection of the Self.
See for whom it appears and from where it rises.
The ‘I-thought’ will be found to be the root-cause.
Go deeper; the ‘I-thought’ disappears and there is an infinitely expanded ‘I-consciousness’.
That is otherwise called Hiranyagarbha.
When it puts on limitations it appears as individuals.”
.............
M.: If Realisation be something outside you a way can be shown consistent with the safety of the individual, his capacity. etc.
Then the questions if it is realisable and, if so, in what time - will also arise. But here, Realisation is of the Self. You cannot remain without the Self. The Self is always realised. But only you do not recognise the fact.
The Realisation is now obscured by the present world idea.
The world is now seen outside you and the idea associated with it obscures your real nature.
All that is needed is to overcome this ignorance and then the Self stands revealed.
No special effort is necessary to realise the Self.
All efforts are for eliminating the present obscuration of the Truth.
...........
M.: There is no connection between Self-Realisation and individual predispositions (samskara). It is not always possible to live up to the ideal of the Guru.
D.: Do not passions affect Realisation?
M.: The attempt to cleanse oneself will be automatic.
D.: Is it not necessary to wash off all impurities before Realisation?
M.: Jnana will wash them clean.
Nammalvar says: “In ignorance I took the ego to be myself; however,
with the right knowledge,
the ego is nowhere
and only you remain as the Self.”
There is no jnana as it is commonly understood.
The ordinary ideas of jnana and ajnana are only relative and false.
They are not real and therefore not abiding.
The true state is the non-dual Self.
It is eternal and abides whether one is aware or not. It is like kanthabharana or the tenth man.
524
Knowledge (jnana) is not incompatible with ignorance (ajnana) because the Self in purity is found to remain along with ignorance-seed (ajnana beeja) in sleep. But the incompatibility arises only in the waking and dream states.
Ajnana has two aspects: avarana (veiling) and vikshepa (multiplicity).
Of these, avarana (veiling) denotes the veil hiding the Truth. That prevails in sleep. Multiplicity (vikshepa) is activity in different times.
This gives rise to diversity and prevails in waking and dream states (jagrat and svapna). If the veil, i.e. avarana is lifted, the Truth is perceived.
It is lifted for a Jnani and so his karana sarira (causal body) ceases to exist.
Vikshepa alone continues for him. Even so, it is not the same for a Jnani as it is for an ajnani.
..
The ajnani has all kinds of vasanas, i.e. kartrtva (doership) and bhoktrtva (enjoyership),
whereas the Jnani has ceased to be doer (karta).
...
Thus only one kind of vasana obtains for him.
That too is very weak and does not overpower him, because he is always aware of the Sat-Chit-Ananda nature of the Self.
The tenuous bhoktrtva vasana is the only remnant of the mind left in the Jnani and he therefore appears to be living in the body.
This explanation when applied to the mantra amounts to this:
A Jnani has his karana sarira destroyed.
The sthula sarira (gross body) has no effect on him
and is for all practical purposes destroyed too.
The sukshma sarira (subtle body) alone remains. It is otherwise called ativahika sarira.
It is this which is held by all persons after the physical body is given up. And with this they traverse to other lokas until another suitable physical body is taken.
The Jnani is supposed to move in Brahmaloka with this sukshma sarira.
Then that is also dissolved and he passes to final Liberation.
The whole explanation is meant only for the onlooker.
The Jnani himself will never raise such questions.
He knows by his experience that he is not bound by any kind of limitations.
........
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.
.....
To turn the mind inward the man must directly settle down in the ‘I’.
.......
...............end..........14 ends......................
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