29th November, 1935
Talk 108.
In continuation of dialogue 105: Uddalaka explained that all proceeds from sat [?] (as illustrated by deep sleep). The body takes food. Food requires water. Water requires heat to digest the food. (Tejo mulamanvichcha) It is sat parasyam devatayam (merged in the Be-ing). If we are sat sampannah (merged in the Be-ing), how is it that we do not realise it?
Maharshi: Just as the honey gathered from different flowers forms the bulk in a honeycomb, and each drop does not indicate wherefrom it has been collected, so also sat sampannah in deep sleep, death, etc. , people do not recognise their individualities. They slip into that state unawares. But when they wake up they regain their original individual characteristics.
D.: Honey, though collected from different flowers, becomes the bulk and does not possess individual characteristics. But the individual parts do not also exist in the drops and they do not return to their sources. Whereas the individuals after going to deep sleep wake up individuals as formerly. How is it?
Maharshi: Just as the rivers discharged into the ocean lose their individualities , still the waters evaporate and return as rain on the hills and through rivers to the ocean, so also the individuals going to sleep lose their individualities and yet return as individuals according to their previous vasanas unawares. Thus, even in death, sat is not lost.
D.: How can that be?
Maharshi: See how a tree, whose branches are cut, grows again. So long as the life-source is not affected it will grow. Similarly the samskaras (anamneses) sink into the heart in death: they do not perish. They will in right time sprout forth from the heart. That is how the jivas are reborn.
D.: How does the wide universe sprout forth from such subtle samskaras remaining sunk in the heart?
Maharshi: Just as a big banyan tree sprouts from a tiny seed, so the wide universe with names and forms sprouts forth from the heart.
D.: If the origin is sat why is it not felt?
Maharshi: The salt in the lump is visible; it is invisible in solution. Still its existence is known by taste. Similarly sat, though not recognised by the intellect, can still be realised in a different way, i.e., transcendentally.
D.: How?
Maharshi: Just as a man blindfolded and left by robbers in a jungle enquires his way home and returns there, so also the ignorant one (blinded by ignorance) enquires of those not so blinded and seeks his own source and returns to it.
Then, Gurupadesa - "Vang manasi sampadyate, manah prane,
pranastejasi, tejah parasyam devatayam iti."
D.: If so, a Jnani [?] or an ajnani [?] dies in the same manner. Why is an ajnani reborn, whereas a Jnani is not?
Maharshi: Just as an innocent man satyabhisandha is not affected by the test of touching red hot iron but a thief is affected, so also the sadbrahma satyabhisandha, i.e., a Jnani, enters into sat consciously and merges, whereas the other enters unaware and is thrown out unawares also.
Talk 107 Talk 109
Showing posts with label Heart. Show all posts
Showing posts with label Heart. Show all posts
Talk 97
19th November, 1935
Talk 97.
One Mr. Ramachandar, a gentleman from Ambala, asked where the Heart is and what Realisation is.
Maharshi: The Heart is not physical; it is spiritual. Hridayam = hrit + ayam
- This is the centre. It is that from which thoughts arise, on which they subsist and where they are resolved. The thoughts are the content of the mind and, they shape the universe. The Heart is the centre of all.
Yatova imani bhutani jayante (that from which these beings come into existence) etc. is said to be Brahman in the Upanishads. That is the Heart. Brahman is the Heart.
D.: How to realise the Heart?
Maharshi: There is no one who even for a trice fails to experience the Self.
For no one admits that he ever stands apart from the Self. He is the Self. The Self is the Heart.
D.: It is not clear.
Maharshi: In deep sleep you exist; awake, you remain. The same Self is in both states. The difference is only in the awareness and the non- awareness of the world. The world rises with the mind and sets with the mind. That which rises and sets is not the Self. The Self is different, giving rise to the mind, sustaining it and resolving it. So the Self is the underlying principle. When asked who you are, you place your hand on the right side of the breast and say `I am'. There you involuntarily point out the Self. The Self is thus known. But the individual is miserable because he confounds the mind and the body with the Self. This confusion is due to wrong knowledge. Elimination of wrong knowledge is alone needed. Such elimination results in Realisation.
D.: How to control the mind?
Maharshi: What is mind? Whose is the mind?
D.: Mind always wanders. I cannot control it.
Maharshi: It is the nature of the mind to wander. You are not the mind. The mind springs up and sinks down. It is impermanent, transitory, whereas you are eternal. There is nothing but the Self. To inhere in the Self is the thing. Never mind the mind. If its source is sought, it will vanish leaving the Self unaffected.
D.: So one need not seek to control the mind?
Maharshi: There is no mind to control if you realise the Self. The mind vanishing, the Self shines forth. In the realised man the mind may be active or inactive, the Self alone remains for him. For the mind, the body and the world are not separate from the Self. They rise from and sink into the Self. They do not remain apart from the Self. Can they be different from the Self? Only be aware of the Self. Why worry about these shadows? How do they affect the Self?
Talk 96 Talk 98
Talk 77
29th September, 1935
Talk 77.
The Master, while referring to the Bible for "Be still and know that I am God", Psalm 46, found in the Ecclesiastes. "There is one alone and there is no second" and "The wise man's heart is at the right hand and a fool's heart is at the left."
Talk 76 Talk 78
Talk 41
22nd September, 1936
Talk 41.
D.: Are there heaven (swarga) and hell (naraka) ?
Maharshi: There must be someone to go there. They are like dreams. We see time and space exist in dream also. Which is true, dream or wakefulness?
D.: So we must rid ourselves of lust (kama [?]), anger, (krodha ), etc.
Maharshi: Give up thoughts. You need not give up anything else. You must be there to see anything. It is the Self. Self is ever-conscious.
D.: Are pilgrimages, etc., good?
Maharshi: Yes.
D.: What effort is necessary for reaching the Self?
Maharshi: `I' should be destroyed. Self is not to be reached. Is there any moment when Self is not? It is not new. Be as you are. What is new cannot be permanent. What is real must always exist.
D.: What is sacrifice through wisdom (jnana yajna) or other sacrifices?
Maharshi: Other disciplines exist for it. Practice is for gaining wisdom (jnana).
D.: Are jivanmuktas (living liberated souls) of different kinds?
Maharshi: What does it matter if they differ externally? There is no difference in their wisdom (jnana).
D.: When loyal to one Master can you respect others?
Maharshi: Guru is only one. He is not physical. So long as there is weakness the support of strength is needed.
D.: J. Krishnamurti says, "No Guru is necessary?"
Maharshi: How did he know it? One can say so after realising but not before.
D.: You have gained this state by great effort. What shall we poor souls do?
Maharshi: We are in our Self. We are not in the world.
D.: Heaven and hell - what are they?
Maharshi: You carry heaven and hell with you. Your lust, anger, etc., produce these regions. They are like dreams.
D.: The Gita says that if a man fixes his attention between the eyebrows and holds his breath he reaches the Supreme state. How is that done?
Maharshi: You are always in the Self and there is no reaching it. The eyebrow is only a place where attention is to be fixed (seat of meditation - upasanasthana).
D.: You have spoken of the Heart as the seat of meditation?
Maharshi: Yes, it is also that.
D.: What is Heart?
Maharshi: It is the centre of the Self. The Self is the centre of centres. The Heart represents the psychic centre and not the physical centre.
D.: The term `jnana' is realised Wisdom. The same term is used for the method also. Why?
Maharshi: `Jnana' includes the method also because it ultimately results in realisation.
D.: Is a man to engage in teaching his knowledge however imperfect?
Maharshi: If his prarabdha [?] be that way.
In the seventh chapter, Arjuna asks if Karma is a method (sadhana [?]). Krishna answers that it is so if done without the sense of doership. So also are Karmas approved by scriptures which deny Karma. The Karma disapproved by them is that which is done with the sense of doership. Do not leave Karma. You cannot do so. Give up the sense of doership. Karma will go on automatically. Or Karma will drop away from you. If Karma be your lot according to prarabdha, it will surely be done whether you will it or not; if Karma be not your lot, it will not be done even if you intently engage in it. Janaka, Suka, etc., were also in work without ahankara [?], Karma may be done for fame, or may be done unselfishly and for the public good. Yet even then they want applause. So it is really selfish.
D.: What is that one thing, knowing which all doubts are solved?
Maharshi: Know the doubter. If the doubter be held, the doubts will not arise. Here the doubter is transcendent. Again when the doubter ceases to exist, there will be no doubts arising. From where will they arise? All are jnanis, jivanmuktas. Only they are not aware of the fact. Doubts must be uprooted. This means that the doubter must be uprooted. Here the doubter is the mind.
D.: What is the method?
Maharshi: `Who am I??' is the investigation.
D.: May we perform japa [?]?
Maharshi: Why should you think I am this? Investigate and the thoughts cease. What is, namely the Self, will be revealed as the inescapable residue.
D.: Is hatha yoga [?] necessary?
Maharshi: It is one of the aids - not that it is always necessary. It depends upon the person. Vichara [?] surpasses pranayama [?]. In Yoga Vasishta Chudala advises investigation (vichara [?]) to Sikhidvaja for killing the ego. Reality can be reached by holding on to prana [?] or intellect. Hatha
yoga [?] is the former; Vichara is the latter.
D.: Is there any individuality for the Jnani [?] after Realization?
Maharshi: How can he retain individuality?
Even ordinarily the elders advise achamana [?] and pranayama before undertaking any work - be it worldly or other-worldly. That means, concentration of mind accomplishes the work.
D.: I meditate neti-neti (not this - not this).
Maharshi: No - that is not meditation. Find the source. You must reach the source without fail. The false `I' will disappear and the real `I' will be realised. The former cannot exist apart from the latter.
Talk 40 Talk 42
Talk 41.
D.: Are there heaven (swarga) and hell (naraka) ?
Maharshi: There must be someone to go there. They are like dreams. We see time and space exist in dream also. Which is true, dream or wakefulness?
D.: So we must rid ourselves of lust (kama [?]), anger, (krodha ), etc.
Maharshi: Give up thoughts. You need not give up anything else. You must be there to see anything. It is the Self. Self is ever-conscious.
D.: Are pilgrimages, etc., good?
Maharshi: Yes.
D.: What effort is necessary for reaching the Self?
Maharshi: `I' should be destroyed. Self is not to be reached. Is there any moment when Self is not? It is not new. Be as you are. What is new cannot be permanent. What is real must always exist.
D.: What is sacrifice through wisdom (jnana yajna) or other sacrifices?
Maharshi: Other disciplines exist for it. Practice is for gaining wisdom (jnana).
D.: Are jivanmuktas (living liberated souls) of different kinds?
Maharshi: What does it matter if they differ externally? There is no difference in their wisdom (jnana).
D.: When loyal to one Master can you respect others?
Maharshi: Guru is only one. He is not physical. So long as there is weakness the support of strength is needed.
D.: J. Krishnamurti says, "No Guru is necessary?"
Maharshi: How did he know it? One can say so after realising but not before.
D.: You have gained this state by great effort. What shall we poor souls do?
Maharshi: We are in our Self. We are not in the world.
D.: Heaven and hell - what are they?
Maharshi: You carry heaven and hell with you. Your lust, anger, etc., produce these regions. They are like dreams.
D.: The Gita says that if a man fixes his attention between the eyebrows and holds his breath he reaches the Supreme state. How is that done?
Maharshi: You are always in the Self and there is no reaching it. The eyebrow is only a place where attention is to be fixed (seat of meditation - upasanasthana).
D.: You have spoken of the Heart as the seat of meditation?
Maharshi: Yes, it is also that.
D.: What is Heart?
Maharshi: It is the centre of the Self. The Self is the centre of centres. The Heart represents the psychic centre and not the physical centre.
D.: The term `jnana' is realised Wisdom. The same term is used for the method also. Why?
Maharshi: `Jnana' includes the method also because it ultimately results in realisation.
D.: Is a man to engage in teaching his knowledge however imperfect?
Maharshi: If his prarabdha [?] be that way.
In the seventh chapter, Arjuna asks if Karma is a method (sadhana [?]). Krishna answers that it is so if done without the sense of doership. So also are Karmas approved by scriptures which deny Karma. The Karma disapproved by them is that which is done with the sense of doership. Do not leave Karma. You cannot do so. Give up the sense of doership. Karma will go on automatically. Or Karma will drop away from you. If Karma be your lot according to prarabdha, it will surely be done whether you will it or not; if Karma be not your lot, it will not be done even if you intently engage in it. Janaka, Suka, etc., were also in work without ahankara [?], Karma may be done for fame, or may be done unselfishly and for the public good. Yet even then they want applause. So it is really selfish.
D.: What is that one thing, knowing which all doubts are solved?
Maharshi: Know the doubter. If the doubter be held, the doubts will not arise. Here the doubter is transcendent. Again when the doubter ceases to exist, there will be no doubts arising. From where will they arise? All are jnanis, jivanmuktas. Only they are not aware of the fact. Doubts must be uprooted. This means that the doubter must be uprooted. Here the doubter is the mind.
D.: What is the method?
Maharshi: `Who am I??' is the investigation.
D.: May we perform japa [?]?
Maharshi: Why should you think I am this? Investigate and the thoughts cease. What is, namely the Self, will be revealed as the inescapable residue.
D.: Is hatha yoga [?] necessary?
Maharshi: It is one of the aids - not that it is always necessary. It depends upon the person. Vichara [?] surpasses pranayama [?]. In Yoga Vasishta Chudala advises investigation (vichara [?]) to Sikhidvaja for killing the ego. Reality can be reached by holding on to prana [?] or intellect. Hatha
yoga [?] is the former; Vichara is the latter.
D.: Is there any individuality for the Jnani [?] after Realization?
Maharshi: How can he retain individuality?
Even ordinarily the elders advise achamana [?] and pranayama before undertaking any work - be it worldly or other-worldly. That means, concentration of mind accomplishes the work.
D.: I meditate neti-neti (not this - not this).
Maharshi: No - that is not meditation. Find the source. You must reach the source without fail. The false `I' will disappear and the real `I' will be realised. The former cannot exist apart from the latter.
Talk 40 Talk 42
Talk 4
15th May, 1935
Talk 4.
Maharshi was asked by an educated young man: "How do you say that the Heart is on the right, whereas the biologists have found it to be on the left?" The man asked for authority.
Maharshi: Quite so. The physical organ is on the left; that is not denied. But the Heart of which I speak is non-physical and is only on the right side. It is my experience, no authority is required by me. Still you can find confirmation in a Malayalam[1] Ayurvedic book and in Sita Upanishad; and he produced the quotation (mantra [?]) from the latter and repeated the text (sloka [?]) from the former.
[1] Language of Kerala, state in South India.
Talk 4.
Maharshi was asked by an educated young man: "How do you say that the Heart is on the right, whereas the biologists have found it to be on the left?" The man asked for authority.
Maharshi: Quite so. The physical organ is on the left; that is not denied. But the Heart of which I speak is non-physical and is only on the right side. It is my experience, no authority is required by me. Still you can find confirmation in a Malayalam[1] Ayurvedic book and in Sita Upanishad; and he produced the quotation (mantra [?]) from the latter and repeated the text (sloka [?]) from the former.
[1] Language of Kerala, state in South India.
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