SPIRITUAL SHARING FROM SI V.GANESAN Namaskar. Todays Sharing will complete this series, for the present ; and, I am afraid I may have to stop it with this one, as I have to travel to Delhi and give talks at the Ramana Kendra there, which is celebrating its Golden Jubilee of completion of 50 years of existence and service to Ramana-devotees living in the Capital City of Mother INDIA ! Let us pray for its contined glory ! On return to Chennai too, I will have to subject myself to Doctors dictations and I have no idea, how long it will take...! May Sri Bhagavan bless us all ! With warm Regards, Yours Affectionately, Ganesan. __________________________________________________ Devotee : Up to what point should I carry out the inquiry? Sri Bhagavan : You must continue this demolition of wrong ideas by inquiry until your last wrong notion is demolished. Until the Self is realized. The most valuable thing in the ocean lies on its floor. The pearl is tiny and yet so valuable and difficult to procure. The SELF is like the pearl: to find it you must dive deep, into the silence, deeper and ever deeper, until it is reached. ******************** Devotee : How did avidya arise? Sri Bhagavan : Avidya is like maya that which is not. Therefore the question does not arise. It is better to ask, Whose avidya is it? Avidya is ignorance. It implies subject and object. Become the subject and there will be no object. ----------------------------------------------------------------------------------------- 27th September, 1938 520. An Australian gentleman [ Mr.Lowman ] is on a visit here. He seems to be studyiing the Hindu system of Philosophy. He started saying that he believed in unity; the jiva (individual soul) is yet in illusion and so on. Sri Bhagavan : What is the unity you believe in ? How can the jiva find a place in it ? D.: The Unity is the Absolute. Sri Bhagavan : The jiva canot find a place in Unity. D.: But the jiva has not realised the Absolute and imagines itself separate. Sri Bhagavan : Jiva is separate because it must exist in order to imagine something. D.: But it is unreal. Sri Bhagavan : 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 horn. D.: I see the absurdity. But, I speak from the physical plane. Sri Bhagavan : 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. Sri Bhagavan : 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. Dont you ? D.: Yes, but I did not function then. Sri Bhagavan : So then, you existed in deep sleep. You are the same one who continues to exist ? Are you not ? D.: Yes. Sri Bhagavan : 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. Sri Bhagavan : 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. Sri Bhagavan : You say so now. You do not say so in your sleep. Or, do you deny your being (very existence in sleep) ? D.: No. Sri Bhagavan : 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.: But, thinking is necessary even for realisation. Sri Bhagavan : That thinking is aimed at the elimination of all thinking. D.: Owning to my ignorance, I do not realise the Absolute Existence-Consciousness. Sri Bhagavan : Who is the I ? Whose is the ignorance ! Answers to these questions will alone suffice to prove that you are already realised. Is there any one who denies his own exitence ? Or, can any one say that he did not exist in his sleep ? Pure Existence is thus admitted. Theadmission also implies Consciousness. Thus, all men are realised. There is no ignorant man, at all. D: Yes, I understand. But, I have a small question to ask. The state of Realisation is one of desirelessness. If a human being is desireless he ceases to be human. Sri Bhagavan : You admit your existence in sleep. You did not function then. You were not aware of any gross body. You did not limit yourself to this body. So, you could not find anything separatge from your SELF. Now, in your waking state you continue to be the same Existence with the limitations of the body added. These limitations make you see other objects. Hence arises desire. But, the state of desirelessness in sleep made you no less happy than now. You did not feel any want. You did not make yourself miserable by not entertaining desires. But now you entertain desires because you are limited to this human frame. Why do you wish to retain these limitations and continue to entertain desires ? Sri Bhagavan continued : Does the body tell you that it is there ? It is certainly something apart from the body that remains aware. What is it ? Do you say that it is the I, meaning the ego which arises simultaneously with the waking of the individual from sleep ? Be it so. The body is not sentient. The Absolute does not speak. The ego does. One does not aspire for Liberation in sleep. The aspiration arises only in the waking state. The functions of the waking state are those of the ego which is synonymous with the I. Find out who this I is. On doing so and abiding as I, all these doubts will be cleared up. ---- from TALKS WITH SRI RAMANA MAHARSHI , pp.501--503
Posted on: Wed, 26 Mar 2014 03:32:34 +0000
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