(2)
All that, which is seen as an appearance,
is the Omnipresent Brahman, the Seer alone.
Though it seems like an appearance because of fickle thought,
When inquired into, it is only the Seer.
And not a bit apart, such as this and that. What is seen
through Knowledge
Is only Knowledge. indeed.
When inquired into, waves of various forms are only water.
Are they anything else ?
(3)
Hence them is nowhere a bit apart, such as this and that,
except Knowledge.
Apart from that Brahman of the nature of Knowledge.
There is no empirical existence in the World.
Apart from the mass of Knowledge, the Supreme Brahman,
There is no existence such as a World, the Individuals, and the
Supreme.
The undivided Supreme Brahman, without beginning or end.
Of the nature of Knowledge is indeed all.
(4)
The World and Individuals, seeming real,
Are nothing apart from the Reality, Brahman.
And not a bit different from Brahman, which is That alone.
This is the Truth, there is no doubt about this.
The Supreme Brahman which is Existence alone.
Is ever our True Nature.
The true nature of the World and such is a superimposition
On the Supreme Brahman. which is That alone.Some disciple of Ramana Maharshi quotes:
This life is all a Dream, a Dream within a Dream. We dream
this World, we dream that we die & take Birth in another Body. And in this
birth we dream that we have Dreams. All kinds of pleasures & suffering
alternate in these Dreams, but a moment comes when waking up happens. In this
moment, which we call realizing the Self, there is the understanding that all
the Births, all the Deaths, all the sufferings & all the pleasures were
unreal Dreams that have finally come to an end.
You are looking for satisfaction in the outside World
because you think that all these objects you see in front of you are real. They
are not.
If you abide as the Self, you will see the World as the
Self. In fact, there will be no World at all.
Based on the Teachings of a great Sage:
We need not, & indeed we cannot, disregard the canons of
common sense in the purely human situations to which they apply. But we should
become centered in the immutable Self instead of living on a periphery &
falling a prey to whatever affects our person. We must adopt a position that will enable us
to view with complete objectivity all the aspects of our experience. In this way alone can we discriminate between
its transient & its imperishable sides.
Such a view is not to be had excepting from the
vantage-point of Consciousness. As far
as the attribution of Life to other bodies, between animate & inanimate bodies,
no certain distinction can always be made. The Senses as such meet solely with
insentient matter. The principle of Life
& Consciousness can never be the object of Perception.
Other embodied beings seem to exist only when we ourselves
seem to be embodied. Embodiment is
experienced in the states of Waking & Dreaming. These states are not
permanent. They come & go in Consciousness. The experience of the one [Dreaming]
corresponds exactly to the experience of the other [Waking], both being the
products of Mind.
The imaginary bodies we encounter in Dreams are endowed with
Life & Consciousness by the Dreaming subject. So also, the imaginary bodies we encounter in
Waking are endowed with Life & Consciousness by the Waking subject in the Waking-state.
Thus the habit of attributing Life to bodies goes hand in hand with Extroversion;
& the notion of a "living organism" is nothing but an
objectification of the principle of Life in terms of the Senses.
Some more selected verses from the Ramana Maharshi disciple Master Nome:
It is basic for earnest, inward-turned, spiritual people to
recognize that there is the same divine Essence in all. We may call that God,
the Divine, Brahman dwelling in all, or we may refer to that by some other
term. There is Divinity, God, the same Self; in all. When someone has that
understanding, his focus has been lifted beyond the realm of what is
differentiated to a higher view. Though still there is the idea of difference,
nevertheless, there is still some supervening Truth that there is One among
many. However, when the Maharshi says, “The one Self alone exists eternally”,
the meaning goes much further. You can reach that further point by inquiring to
thoroughly know yourself as you are.
Turning within to know the Divine, to know God, on a path of
Knowledge, we refer to that which is to be known as "the Self". There is, then, yourself & the Self. We hear about the Sell; or read about it in
texts such as the Upanishads, Avadhut Gita, Ribhu Gita, Ashtavakra
Gita, Bhagavad Gita, & similar
sacred works. We listen to & read Teachings about the
Self, & we come to know it as the Infinite, the Eternal, the Unconditioned,
the Limitless, the Unmodified, & the Absolute. Yet, there is oneself &
the Self. The Maharshi says, “Are there 2 selves, one to realize the other ?”
When someone attempting to realize God would come to him, he
would say, "Leave God alone. Start
with yourself oneself." The aim was
not to thrust a seeker into the personal, but rather into the Impersonal by a
direct inquiry into one's own Existence.
For certainly God or the Self is far more Real than whatever Body,
Personality, thought, Mind, or conglomerate of these is imagined as the
Individual. The Maharshi would direct one to know oneself, one's own actual
Existence, discerning what is not the Self & relinquishing
mis-identification with it, so as to abide just as the Self — the Self as
oneself — in a state of Identity. After all, Self-Knowledge is all about
knowing the Reality, not making something new.
It is about knowing one's Being, not becoming something else. It is knowing one's identity & not being
confused about it any longer.
If one sets about making an inquiry to know oneself it
returns him to how he defines, or marks of himself. In what way do you define yourself ? Put the question to yourself "Who am I ?" Whatever is not truly your Existence, set
aside as not being the Self as not being yourself. Cease regarding it as your Identity.
Cease regarding the matter composing the Body to be
yourself. Now, how do you distinguish
between yourself & the Self ? The
Self is unborn & undying. Without the Body you are Unborn &
Undying. The Self is without
location. Without the Body, you have no
location. Continue like this.
Set aside the ignorance of regarding the Senses as being
your Identity. You are not any of the Senses. You are not a sensed thing. You
are not a sensing entity. For all those
things come & go. Existence is
perpetual. Consciousness is perpetual.
The Existence, or the Consciousness, is, therefore, your Self & not the Senses. You are not a sensing entity.
The Self is unseen, or the unseen Seer of all that is seen, the unheard Hearer
of all that is heard. If you set aside
the Senses, no longer falsely regarding them as your identity, you are the
Unheard, the One who knows about hearing & what is heard, the unheard
Hearer of all that is heard. You, yourself, are the unseen Seer of all that is
seen, for you do not see yourself, just as you do not see the Self . Yet, you are.
Furthermore, you are the One who knows when seeing occurs as well as the
things seen. When they vanish, you are still there. The Self outlasts the Senses. You outlast the Senses.
Likewise is it with the Mind, or the collection of thoughts
that we casually refer to as "the Mind". The Self transcends the Mind & can never
be thought of by the Mind. It is the
inconceivable One, who is before, during, & after every thought. Inquire:
“The thoughts are for whom ? Who am I
?” You, yourself, are not a
thought. Nor are you all of the thoughts
put together. You are, yourself, existing before you think any thought; during
the thought; & long after the thought has subsided. Unaffected & unchanged, your Existence continues. Your Being alone still is as it is. What can you think of that is actually you,
that can be the final definition for yourself ?
There is no such thought. The
Self is beyond thought. You are beyond
thought. The Self cannot be thought
of. You, yourself; cannot be thought
of. The Self is before, during, &
after every thought. You, yourself, are before, during, & after every
thought.
In reality, there is nothing that gives form to the
Individual entity, to an Ego "I". Remove all the form, just as we
have been doing, & inquire into yourself.
What do you regard as yourself ?
With no Body, no Senses, & no thought, without even the idea of
"I", what remains of you ?
What is it that is truly you ? What has been truly you the whole time ?
What you are, you always are. What you may have assumed
yourself to be, you never have been.
What you are, you always are, with no Birth, no Death, no Creation, no
Desire, & no Change. What you are not is just changing nothingness, apparently
created, changeful, & perishing, all of it made of as much stuff as the
assumption upon which it is based –
the assumption of a separate "I", a differentiated self –
in contrast with the Self.
The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:
or with Caps-sensitive:
Duplicates have been available on:
jstiga.wordpress.com/
[But from now on, they will be different & still usually daily.]
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