Sri Ramana Maharshi
D.: Is there then no difference between the one and the other?
M.: There are differences from the standpoint of the phenomenal world but not from that of Reality.
The Professor was thankful. He hoped to appreciate Sri Bhagavan’s writings better after having seen Him and conversed with Him. In the course of conversation, Sri Bhagavan said that upasana and
dhyana are possible so long as there is the mind and they must cease with the cessation of the mind. They are mere preliminaries to final eradication of thoughts and the stillness of mind.
D.: Saiva Siddhanta postulates three fundamentals as being eternal. Is it opposed to Vedanta?
M.: The three entities are jiva, God and bondage. Such trinities are common in all religions. They are true so long as the mind is operative. They are mere creations of the mind. One can postulate God only after the mind arises. God is not different from the Self. The Self is objectified as God. So also with Guru.
The Professor returned in the evening and asked something about good actions. He further wondered why Brahman is said to be sacchidananda, but not God.
M.: Sat denotes being beyond sat and asat; Chit beyond chit and achit; Ananda beyond bliss and non-bliss. What is it then? Even if not sat nor asat, It must be admitted to be sat only. Compare the term jnana. It is the state beyond knowledge and ignorance. Yet jnana is not ignorance but knowledge. So also with Sat-chit-ananda.
D.: It favours the one aspect.
After a word about Atma-vichara he took leave saying that he would not trouble Sri Maharshi any further although he had several doubts yet to be cleared and that he wanted to make nididhyasana of what he had heard so far.
D.: Is there then no difference between the one and the other?
M.: There are differences from the standpoint of the phenomenal world but not from that of Reality.
The Professor was thankful. He hoped to appreciate Sri Bhagavan’s writings better after having seen Him and conversed with Him. In the course of conversation, Sri Bhagavan said that upasana and
dhyana are possible so long as there is the mind and they must cease with the cessation of the mind. They are mere preliminaries to final eradication of thoughts and the stillness of mind.
D.: Saiva Siddhanta postulates three fundamentals as being eternal. Is it opposed to Vedanta?
M.: The three entities are jiva, God and bondage. Such trinities are common in all religions. They are true so long as the mind is operative. They are mere creations of the mind. One can postulate God only after the mind arises. God is not different from the Self. The Self is objectified as God. So also with Guru.
The Professor returned in the evening and asked something about good actions. He further wondered why Brahman is said to be sacchidananda, but not God.
M.: Sat denotes being beyond sat and asat; Chit beyond chit and achit; Ananda beyond bliss and non-bliss. What is it then? Even if not sat nor asat, It must be admitted to be sat only. Compare the term jnana. It is the state beyond knowledge and ignorance. Yet jnana is not ignorance but knowledge. So also with Sat-chit-ananda.
D.: It favours the one aspect.
After a word about Atma-vichara he took leave saying that he would not trouble Sri Maharshi any further although he had several doubts yet to be cleared and that he wanted to make nididhyasana of what he had heard so far.
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