Talks 474-477
THE “ONE” BECOMES MANY
The Heart of the Upanishads is construed as Hridayam ( heart), meaning: This (is) the center. That is, it is where the mind rises and subsides. That is the seat of Realization
When a man dreams, he creates himself (i.e., the ego, the seer) and the surroundings. All of them are later withdrawn into himself. The one became many, along with the seer. Similarly, also, the one becomes many in the waking state. The objective world is really subjective.
An astronomer discovers a new star at immeasurable distance and announces that its light takes thousands of light years to reach the earth. Well, where is the star in fact? Is it not in the observer? But people wonder how a huge globe, larger than the Sun, at such a distance can be contained in the brain-cells of a man. The space, the magnitudes and the paradox are all in the mind only. How do they exist there? Inasmuch as you become aware of them, you must admit a light which illumines them. These thoughts are absent in sleep but rise up on waking. So this light is transient, having an origin and an end. The consciousness of ‘I’ is permanent and continuous. So this cannot be the aforesaid light. It is different but has no independent existence. Therefore it must be abhasa (reflected light). The light in the brain is thus reflected knowledge (abhasa samvit) or reflected being (abhasa sat). The true knowledge (Samvit) or Being (Sat) is in the centre called Heart (Hridaya). When one wakes up from sleep it is reflected in the head, and so the head is no longer lying prone but rises up. From there the consciousness spreads all over the body and so the superimposed ‘I’ functions as the wakeful entity.
All these are however contained in the Self. The body and its counterparts are in the Self. The Self is not confined in the body, as is commonly supposed.
Mrs. Jinarajadasa asked : How shall we be able to remember the truth experienced in dreams?
M.: Your present waking state, your dreams and your desire to remember are all thoughts. They arise only after the mind has arisen. Were you not existing in the absence of the mind?
D.: Yes, I was.
M.: The fact of your existence is also your realisation
D.: I understand it intellectually. The truth is felt in temporary flashes only. It is not abiding.
M.: Such thoughts smother up the state of your eternal realization.
D.: The rough and tumble of town life is not congenial to realization. Jungle retreats afford the necessary quiet and solitude.
M.: One can be free in a town and may yet be bound in jungle retreats. It is all in the mind.
Talks 474 , 477 Talks with Sri Ramana Maharshi
The Heart of the Upanishads is construed as Hridayam ( heart), meaning: This (is) the center. That is, it is where the mind rises and subsides. That is the seat of Realization
When a man dreams, he creates himself (i.e., the ego, the seer) and the surroundings. All of them are later withdrawn into himself. The one became many, along with the seer. Similarly, also, the one becomes many in the waking state. The objective world is really subjective.
An astronomer discovers a new star at immeasurable distance and announces that its light takes thousands of light years to reach the earth. Well, where is the star in fact? Is it not in the observer? But people wonder how a huge globe, larger than the Sun, at such a distance can be contained in the brain-cells of a man. The space, the magnitudes and the paradox are all in the mind only. How do they exist there? Inasmuch as you become aware of them, you must admit a light which illumines them. These thoughts are absent in sleep but rise up on waking. So this light is transient, having an origin and an end. The consciousness of ‘I’ is permanent and continuous. So this cannot be the aforesaid light. It is different but has no independent existence. Therefore it must be abhasa (reflected light). The light in the brain is thus reflected knowledge (abhasa samvit) or reflected being (abhasa sat). The true knowledge (Samvit) or Being (Sat) is in the centre called Heart (Hridaya). When one wakes up from sleep it is reflected in the head, and so the head is no longer lying prone but rises up. From there the consciousness spreads all over the body and so the superimposed ‘I’ functions as the wakeful entity.
All these are however contained in the Self. The body and its counterparts are in the Self. The Self is not confined in the body, as is commonly supposed.
Mrs. Jinarajadasa asked : How shall we be able to remember the truth experienced in dreams?
M.: Your present waking state, your dreams and your desire to remember are all thoughts. They arise only after the mind has arisen. Were you not existing in the absence of the mind?
D.: Yes, I was.
M.: The fact of your existence is also your realisation
D.: I understand it intellectually. The truth is felt in temporary flashes only. It is not abiding.
M.: Such thoughts smother up the state of your eternal realization.
D.: The rough and tumble of town life is not congenial to realization. Jungle retreats afford the necessary quiet and solitude.
M.: One can be free in a town and may yet be bound in jungle retreats. It is all in the mind.
Talks 474 , 477 Talks with Sri Ramana Maharshi
Labels: Ramana Kendram
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