Talk #196 (from #Talks #with #Maharishi)

Devotee: Seeking the ‘I’ there is nothing to be seen.

Maharishi: Because you are accustomed to identify yourself with the body and sight with the eyes, therefore, you say you do not see anything. What is there to be seen? Who is to see? How to see? There is only one consciousness which, manifesting as ‘I-thought’, identifies itself with the body, projects itself through the eyes and sees the objects around. The individual is limited in the waking state and expects to see something different. The evidence of his senses will be the seal of authority. But he will not admit that the seer, the seen and the sight are all manifestations of the same consciousness - namely, ‘I-I’. Contemplation helps one to overcome the illusion that the Self must be visual. In truth, there is nothing visual. How do you feel the ‘I’ now? Do you hold a mirror before you to know your own being? The awareness is the ‘I’. Realise it and that is the truth.

D.: On enquiry into the origin of thoughts there is a perception of ‘I’. But it does not satisfy me.

M.: Quite right. The perception of ‘I’ is associated with a form, maybe the body. There should be nothing associated with the pure Self. The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over.

Just on waking from sleep and before becoming aware of the world there is that pure ‘I-I’. Hold to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the world is seen. The seer remains unaffected by the phenomena.

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Favourite Stories of Bhagavaan Shree Ramana Maharshi: King Janakar and Sage Sukar

[Once a questioner asked Bhagavaan, “Can the atyasramis (those beyond all states) own property?” Bhagavaan replied, “There is no restriction for them. They may do what they please. Sukar is said to have married and begotten children.” — #Talk #291, #Talks #with #Maharshi]

Sukar was the only son of #Vyaasar, author of the Brahma Sutras and the Puranaas and master of the Vedas. From his childhood, Sukar had understood through pure intellect and by freedom from distractions that the world is full of delusion. His mind was disturbed when he tried to probe into the source of delusion. He went to his father on Mt. Meru and voiced his doubts. Vyaasar, the very incarnation of Lord Vishnu, addressed Sukar’s misgivings but his son was not satisfied. Understanding his son’s mental state, Vyaasar told him, “Dear son! If you still harbour doubts, go to the king of Videhaa, King Janakar. May you benefit from all that is virtuous!”

Sukar reached the kingdom of Janakar with considerable effort and waited near the king’s private chambers. The servants announced his arrival to the king. Janakar wanted to test the determination of Sukar and thus, the servants did not give him admittance for seven long days. But Sukar maintained his equanimity. Seven days later, the king’s retinue allowed him to have an audience with the king with all the royal courtesies. Beautiful men and women attempted to entertain him with song and dance. Sukar was neither elated by this royal treatment nor was he flustered by the king’s earlier indifference. Janakar was very pleased with Sukar’s immaculate attitude. He offered him the sixteen kinds of hospitality, praised his ancestry and humbly addressed him thus, “It is my great good fortune that you, who are endowed with the knowledge of Brahman, came all the way here, seeking audience with me. Please command me as to what service I can render you”.

Sukar reiterated all that he had told his father and raised the question that was tormenting him, “What is the origin of delusion? How does one overcome it?” Janakar’s response was the same as had been his father’s. So, Sukar explained that he had heard this response before, and it had not resolved his doubts. Janakar then elaborated further, “You are fully detached from all things, are without doubt the very embodiment of Brahman. What your father stated, what I have understood and what you are contemplating, are all the same— the knowledge of the Self. Total detachment is essential for this. You are seeking the source of delusion. And, it has brought you all this way. This very desire is the manifestation of delusion. Attempting to know anything other than the Self is delusion. Such a desire also occurs by the very force of the Self — attempting to know and knowing it. However, in the attempt to quench one’s desire to know, the Self gets lost in the background and one is caught in a vicious whirlpool. Therefore, conquer this desire to know more about delusion and endeavour to attain the state of equanimity once again, for that is your true state.”

On hearing this explanation, Sukar became completely silent, was emancipated from all desire and filled with perfect contentment. He now understood the greatness of his father through the renowned Janakar.

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posted from Bloggeroid

Talk #46 from "#Talks #with #Maharshi"

... #Bhagavaan said that *the mind is only identity of the Self with the body.* It is a false ego that is created; it creates false phenomena in its turn, and appears to move in them; all these are false. *The Self is the only Reality.* If the false identity vanishes the persistence of the Reality becomes apparent. It does not mean that Reality is not here and now. It is always there and eternally the same. It is also in everyone’s experience. For everyone knows that he is. “Who is he?”. Subjectively, “Who am I?” The false ego is associated with objects; this ego itself is its own object. *Objectivity is the falsity. Subject is alone the Reality.* Do not confound yourself with the object, namely the body. This gives rise to the false ego, consequently of the world and your movements therein with the resulting misery. *Do not think yourself to be this, that or anything; to be so and so, or to be such and such. Only leave off the falsity. The Reality will reveal itself.* The scriptures say that the *Self is nityasiddha, ever present,* and yet speak of the removal of ajnana. If Self is (nitya) always and (siddha) present, how can there be ajnana? For whom is the ajnana? These are contradictory. But such statements are for guiding the earnest seeker in the right way. He does not readily understand the only Truth if mentioned in plain words as in "natwam naham neme janadhipah" (not thou, nor I, nor these kings ...). Sri Krishna declared the Truth, but Arjuna could not grasp it. Later Krishna plainly says that people confound Him with the body, whereas in reality He was not born nor will He die. Still Arjuna requires the whole Gita for the Truth to be made clear to him.

Look, *the Self is only Be-ing, not being this or that. It is simple Being. Be - and there is an end of the ignorance.* Enquire for whom is the ignorance. The ego arises when you wake up from sleep. *In deep sleep you do not say that you are sleeping and that you are going to wake up or that you have been sleeping so long. But still you are there.* Only when you are awake you say that you have slept. Your wakefulness comprises sleep also in it. Realise your pure Be-ing. Let there be no confusion with the body. *The body is the result of thoughts. The thoughts will play as usual, but you will not be affected. You were not concerned with the body when asleep; so you can always remain.*

Mr. Ekanatha Rao: How can anyone reconcile such activity with the wage-earning which is a necessity for worldly people?

B.: *Actions form no bondage. Bondage is only the false notion, “I am the doer.”* Leave off such thoughts and let the body and senses play their role, unimpeded by your interference.

🔥 Om Namo Bhagavathe Shree Arunaachala Ramanaaya 🔥

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