Sri Ramana Maharshi
D.: Does Sri Bhagavan advocate advaita?
M.: Dvaita and advaita are relative terms. They are based on the sense of duality. The Self is as it is. There is neither dvaita nor advaita. I AM THAT I AM. Simple Being is the Self.
D.: This is not mayavada.
M.: The mind is maya. Reality lies beyond the mind. So long as the mind functions there is duality, maya, etc. Once it is transcended the Reality shines forth. Although it is said to shine forth Selfeffulgence is the Self.
D.: It is Sat-chit-ananda.
M.: Sat-chit-ananda is said to indicate that the Supreme is not asat (different from unreal), not achit (different from insentient) and not an anananda (different from unhappiness). Because we are in
the phenomenal world we speak of the Self as Sacchidananda.
D.: Aham ‘I’ applies to the individual and also to Brahman. It is rather unfortunate.
M.: It is upadhi bheda (owing to different limiting adjuncts). The bodily limitations pertain to the aham (‘I’) of the jiva, whereas the universal limitations pertain to the aham (‘I’) of Brahman. Take
off the upadhi (limiting adjunct); the ‘I’ (Aham) is pure and single.
D.: Does Bhagavan give diksha (initiation)?
M.: Mowna (silence) is the best and the most potent diksha. That was practised by Sri Dakshinamurti. Touch, look, etc., are all of a lower order. Silence (mowna diksha) changes the hearts of all. There is
no Guru and no disciple.
The ajnani confounds his body with the Self and so he takes the other’s body for the Guru. But does the Guru think his body to be the Self? He has transcended the body. There are no differences for Him. So the ajnani cannot appreciate the standpoint of Guru and of sishya.
(To be continued)
D.: Does Sri Bhagavan advocate advaita?
M.: Dvaita and advaita are relative terms. They are based on the sense of duality. The Self is as it is. There is neither dvaita nor advaita. I AM THAT I AM. Simple Being is the Self.
D.: This is not mayavada.
M.: The mind is maya. Reality lies beyond the mind. So long as the mind functions there is duality, maya, etc. Once it is transcended the Reality shines forth. Although it is said to shine forth Selfeffulgence is the Self.
D.: It is Sat-chit-ananda.
M.: Sat-chit-ananda is said to indicate that the Supreme is not asat (different from unreal), not achit (different from insentient) and not an anananda (different from unhappiness). Because we are in
the phenomenal world we speak of the Self as Sacchidananda.
D.: Aham ‘I’ applies to the individual and also to Brahman. It is rather unfortunate.
M.: It is upadhi bheda (owing to different limiting adjuncts). The bodily limitations pertain to the aham (‘I’) of the jiva, whereas the universal limitations pertain to the aham (‘I’) of Brahman. Take
off the upadhi (limiting adjunct); the ‘I’ (Aham) is pure and single.
D.: Does Bhagavan give diksha (initiation)?
M.: Mowna (silence) is the best and the most potent diksha. That was practised by Sri Dakshinamurti. Touch, look, etc., are all of a lower order. Silence (mowna diksha) changes the hearts of all. There is
no Guru and no disciple.
The ajnani confounds his body with the Self and so he takes the other’s body for the Guru. But does the Guru think his body to be the Self? He has transcended the body. There are no differences for Him. So the ajnani cannot appreciate the standpoint of Guru and of sishya.
(To be continued)
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