The self

Q: It is said that the Self is beyond the mind and yet the realization is with the mind. `The mind cannot think it. It cannot be thought of by the mind and the mind alone can realize it.'How are these contradictions to be reconciled?

Sri Ramana Maharshi :

Atman is realized with mruta manas [dead mind], that is,
mind devoid of thoughts and turned inward.

Then the mind sees its own source and becomes that [the Self].
It is not as the subject perceiving an object.

When the room is dark a lamp is necessary to illumine
and eyes to cognize objects.
But when the sun has risen there is no need of
a lamp to see objects.

To see the sun no lamp is necessary,
it is enough that you turn your eyes towards
the self-luminous sun.

Similarly with the mind.
To see objects the reflected light of the mind is necessary.
To see the Heart it is enough that the mind is turned towards it.
Then mind loses itself and Heart shines forth.

The essence of mind is only awareness or consciousness.
When the ego, however, dominates it,
it functions as the reasoning, thinking or sensing faculty.

The cosmic mind, being not limited by the ego,
has nothing separate from itself and is therefore only aware.

This is what the Bible means by `I am that I am'.

When the mind perishes in the supreme consciousness of one's own Self, know that all the various powers beginning with the power of liking [and including the power of doing
and the power of knowing] will entirely disappear,
being found to be an unreal imagination appearing in
one's own form of consciousness.

The impure mind which functions as thinking and forgetting,
alone is samsara, which is the cycle of birth and death.

The real `I' in which the activity of thinking and forgetting has perished, alone is the pure liberation.

It is devoid of pramada [forgetfulness of Self]
which is the cause of birth and death.

~ from Be as you are book

Where will Bhagwan go ?

FROM MY-LIFE-AT-SRIRAMANASHRAM.
BY SURI NAGAMMA.
WHERE WILL BHAGAVAN GO?
Dr. Guruswami gave some homeopathic medicine and went away saying that he would come back a week later when he would say whether he could take up the responsibility of treating Bhagavan. It seems he remarked that the wound might not after all be cancerous in nature. That remark cheered up everybody. Before leaving, Dr.
Guruswami Mudaliar had said that it would be beneficial if Suryanamaskar (salutation to the Sun God) could be performed. Balarama Reddi offered to get it done at his own cost if Bhagavan could permit it.
Bhagavan said, “Why not? Do as you please. It is always good to perform Suryanamaskaram.” A pundit was accordingly appointed
and he began to do the Namaskarams from then on at the
Vedapatasala. Every day when after the Namaskaram Bhagavan was given the Thirtha (holy water), he would take it as sacred medicine. Some devotees remarked that those prayers were being done by a pundit for a fee but that it would be much better if someone did them with great devotion without expectation of payment. I had never
offered prayers at any time for personal favours or reward, but it occurred to me spontaneously to take up the work for Bhagavan’s sake. Encouraged by others, one evening, I approached Bhagavan for permission. He said that the Suryanamskaram was being done already. I told him I knew that, but would do them in my own house as
well. Realising my sincerity of purpose, Bhagavan said, “That is all right. You may. It is good. I merely mentioned that it is already being done here.”
Accordingly the very next day, I began this practice. Previously, some women devotees had started circumambulating the hill together once a week for the improvement of Bhagavan’s health. Now some men also began doing it.
The tumour was bleeding so profusely that it had to be bandaged both morning and evening. At this, some of them wept and said, “We are afraid Bhagavan will soon no longer be in our midst”. Laughing at their words, Bhagavan said, “Oh! What an idea! Where will Bhagavan
go without being here? Where can he go?” When we heard the Master’s answer, we had high hopes of the tumour healing up, but on second thoughts I felt there was a double meaning in those words. Bhagavan had said, where will Bhagavan go? Where can he go? But
he did not say where Bhagavan’s body would go? This doubt was worrying me continuously.

Self grace

Tapas Swami

In 1930, one afternoon, when I entered the Hall I found Bhagavan all alone. Those were the days when I was disgusted with life, as I had to face too many family problems. In addition, I was entrusted with the supervision of a temple renovation which was a very tedious job. I was depressed and miserable, and had a longing to renounce the world and lead the life of a recluse. Summoning my courage, I approached Bhagavan and said, "Bhagavan, to pursue spiritual sadhana one has to renounce worldly links, hasn't one?"

His answer was a motionless silence!

After some time I broached the subject again and said, "I am not yet blessed with a reply by Bhagavan!" Bhagavan looked stern and said, "What do you mean by 'giving up' (something) and 'taking up' (something) else? Where to go, what to take? Everywhere, everything is only the 'I'. Who is to give up what and who is to go where?"

He uttered these words with such sternness that I took it as a reprimand and went out and started crying. After fifteen minutes, when I had calmed down, I became aware of the surroundings and wondered whether Bhagavan would have watched my crying.

I was unnerved to see that Bhagavan was looking at me without any change in his stern face. When I went into his presence again, Bhagavan turned to Muruganar and said,

"Look at him! He wants to give up everything and run away. From where have we come to think of going elsewhere? What is, always exists. Where to go, and who goes?" But then, suddenly, Bhagavan's face changed into one of love and compassion. He looked at me with tender affection and asked me in a sweet voice,

"Who are you? Tell me."

Again, I gathered courage and said: "I know, Bhagavan, that I am the Self alone." Then, full of grace, He uttered the following words: "That is all that is to be understood. This intellectual conviction now is athida jnana (infirm knowledge). In due course, you will be established in thida jnana (firm abidance). That is the Final Truth - to be what you ARE!" I was fortunate indeed to get these words of assurance from the Master. What more do I want?

— Tapas Swami, From the Mountain Path, January, 1985

Thoughts

'Why do thoughts of many objects arise in the mind even when there is no contact with external objects?'

All such thoughts are due to latent tendencies (purva samskaras). They appear only to the individual consciousness (jiva) which has forgotten its real nature and become externalised. Whenever particular things are perceived, the enquiry ‘Who is it that sees them?’ should be made; they will then disappear at once.

('Spiritual Instruction': II.10)

Conscious Immortality

CONSCIOUS IMMORTALITY

Q: How is 'I-I' consciousness felt?

M: As an unbroken awareness of 'I'. It is simply Consciousness. You are That even now. There will be no mistaking It, when pure.

Q: Can that Consciousness give any pleasure?

M: Its nature is pleasure. Pleasure alone is. There is no one to enjoy the pleasure: both the enjoyer and the pleasure are merged
in it. Pleasure is turning and keeping the mind within; pain is sending it outward.

Absence of pleasure is called pain.

One' s nature is pleasure, i.e. Bliss. It is not the soul which yearns for realization, as the latter is always there. Do you deny yourself? No.

Then the Self exists. It is only the ego which seeks.

p. 173